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Caution against apathy - II

Causes of apathy

There are many causes of apathy and they vary in importance. Some of them are: insincerity in performing deeds, ostentation, and a lack of religious knowledge that makes one ignorant of the reward of deeds and the virtues of patience. Also, being attached to this worldly life and forgetting the Hereafter, perhaps because of obeying or being occupied with one’s spouse and children, causes one to neglect many acts of obedience, and if one is not alert, to misunderstand religion itself. This may seem a strange possibility, but what is even more bizarre is for one to understand the nature of this religion and taste the sweetness of faith, and then stop working for its development. Additionally, other causes include: committing sins and evil deeds and consuming money procured through unlawful or doubtful means.  

 

As for why those who call others to Islam fall prey to apathy, the reasons are numerous:

·       Being unclear of one’s goals behind his or her propagation, which should be: seeking the satisfaction of Allaah The Almighty, liberating people from slavery to any entity other than the Lord of the worlds and establishing the religion of Allaah on earth.

·       Weakness of belief in the goal or the means employed in Da'wah.

·       Extremism that drives one to despair and abandoning his or her work

·       Apprehension because of the many impediments and obstacles in the path of Da'wah and the preacher, which Allaah The Almighty has tested all previous callers to Islam with.

·       Independence and reclusiveness that leads to misery and boredom.

·       Adopting limited methods of propagation and not considering new means that may assist in conveying the message to people and at the same time, retain the principles of Da'wah and its spirit. For example, people may avoid a variation in the modes of address, whereas everyone should be spoken to in a manner that suits their level of intellect and the medium they prefer: audio or print, or other forms. Likewise, there is sometimes no variation in the method of delivering lectures of knowledge and the Quran, in terms of place and means.

·       Forgetting the persistent enmity of Satan.

·       Being heedless of the challenge the disbelievers present for Muslims and that they utilize every means to turn us away from our religion and contrive plots against us.

·       The illusions and whispers of the devil that sow fear and cast doubts in the heart of the caller about the soundness of the way that he or she is following.

 

In addition to the aforesaid causes, there are diseases of the heart: envy, suspicions about others, hatred, love of fame, arrogance and negligence in performing acts of worship, such as the daily prayers and Thikr(remembrance of Allaah The Almighty). Also, apathy may stem from believing victory is out of reach, always expecting immediate results, having a lack of stability because there is no sense of direction, leaving work uncompleted and moving on to something else, looking at those lesser in terms of knowledge and worship, thereby undermining the morale, and socializing with those who seek this worldly life, thus being negatively influenced by them.

 

Indeed, only those whom Allaah The Almighty protects, are saved from that and from being overcome by apathy when treating one’s state of indifference.

 

Treatment of apathy

 

Allaah The Almighty provided a remedy for every disease, apathy being one of the severest spiritual kind. When left unnoticed, it leads an inflicted person toward deviation and may very well cause his or her ultimate destruction. Hence, treatment is very important, by utilizing every means that prevent the disease from occurring and eradicating it if it has already developed. The following are some of the most important means that would be useful in that regard:

-     Avoiding the causes that lead to this disease, which is the most crucial factor in helping safeguard a person from its evil. Moreover, it is necessary to realize the gravity of the illness and the significance of avoiding it, through precautionary measures or proper treatment.

-     Supplicating to Allaah The Almighty and seeking His help, as He is the One Who responds to the prayer of the distressed; and indeed, whoever is afflicted in faith and fears destruction, is in the worst state of distress. Moreover, it is only He Whose help is sought in everything, as the Prophet, , commanded Mu‘aath  to say at the end of every prayer: "Allaahumma a‘inni ‘alaa thikrika wa-shukrika wa-husni ‘ibaadatik (O Allaah, Help me to remember [only] You, thank You and worship You perfectly)."

-     Enhancing, renewing and caring to increase one's faith by intensifying worship, for this is the true provision of the believer that alleviates his or her suffering on the trying path to Paradise.

-     Having confidence in the oversight of Allaah the Almighty and increasing one's remembrance of Him. This necessitates fearing, glorifying, loving and imploring Him, and believing in His knowledge and omnipotence. By invoking Him, one’s heart becomes tranquil; but, perhaps the greatest of all acts, is strengthening one's bond with the Quran through frequent recitation, understanding, contemplation and application. Moreover, one is required to consider it as a judge and refer all issues and disputes to its authority; surely, the one who is not guided by the Quran will be led astray by his or her fancies.

-     Sincerity and piety; Allaah The Almighty Says (what means): {O you who have believed, if you fear Allaah, He Will Grant you a criterion [between right and wrong].} [Quran 8:29]

-     Purifying hearts from animosity, rancor, jealousy and ill thoughts of others; this helps to open the heartand guard its integrity.

-     Seeking knowledge, as it is very important to attend religious lectures and circles of Thikr. Knowledge is the way to knowing and fearing Allaah The Almighty, and it is the provision of one's heart.

-     Being moderate in worship and all righteous deeds.

-     Organizing one's time and constantly calling oneself to account.

-     Adhering to the society of Muslims and strengthening the ties of brotherhood.

-     Maintaining relations with those who may also be overcome by apathy and aiding them in avoiding deviation. 

-     Having been brought up according to the comprehensive methodology of the Prophet, , which is a deterrent to listlessness.

-     Performing numerous good deeds and not the exact same ones.Thikr, recitation of the Quran, prayers, reading useful books, enjoining good, forbidding evil, helping others to fulfill their needs and relieving the troubled, are but a few examples.

-     Following the paradigm of the Prophets, may Allaah exalt their mention, and the sincere preachers, in their zeal, punctuality and righteousness, steadfastness, noble aims and determination. A Muslim's first concern should be Paradise and main purpose, seeking the satisfaction of Allaah The Almighty by continuing to worship, until death arrives.

-     Remembering death frequently, fearing an evil demise, visiting the graves and seeing people in the throes of death. This urges a Muslim to repent without delay, have a content heart and a body yearning to worship. On the other hand, forgetting about death leads a person to adopt the opposite.

-     Remembering Paradise and Hell and reading their descriptions in the Quran and the Sunnah; this would strengthen the determination of a Muslim and sharpen his or her resolve.

-     Increasing and carrying on in righteous deeds, while avoiding slackness. This is especially important with respect to routine acts of worship, because a person who abandons a voluntary deed is very close to leaving an obligation as well.

-     Being patient and training oneself to be so. Undoubtedly, the way of knowledge, worship and Da’wah is lengthy, strenuous and full of troubles and hardship. We seek the help of Allaah The Almighty to keep us steadfast on His religion and grant us a good end.

Caution against apathy - I

All praise be to Allaah The Almighty, Who created and proportioned, Who destined and guided; and may prayers and peace be upon the Prophet of guidance, , and those who are guided by him.

Success is the goal of those who work hard; and, Allaah The Almighty has made it contingent on purifying, disciplining and refining the soul, as He Says (what means):

·       {He has certainly succeeded who purifies himself.} [Quran 87:14]

·       {He has succeeded who purifies it, and he has failed who instills it [with corruption].} [Quran 91:9-10]

 

Furthermore, Allaah The Almighty sent His Prophet, , as a teacher and a mentor, as He Says (what means): {It is He Who Has Sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom - although they were before in clear error.} [Quran 62:2] Hence, the Prophet, , was careful to elevate and cleanse the souls of his Companions .

 

And such is the practice of all those who seek to draw close to Allaah The Almighty. The Prophets, may Allaah exalt their mention, and their followers, all reformed and purified their souls. The Prophet, , endured much hardship in calling his people to Allaah The Almighty. Every night, he used to stand before his Lord, bowing and prostrating, supplicating to Him and seeking His help, in full submission and humility to Him. And so, for an entire year, this practice became obligatory on all Muslims because of its great effect in reforming their hearts, motivating them and keeping them steadfast. Therefore, even today, though it is no longer mandatory, praying at night is indispensable.

 

Thus, all Muslims, particularly those who seek religious knowledge and those who call others to Allaah The Almighty, are required to prioritize the reform and discipline of their souls, maintain their relationship with Allaah The Almighty and take care of their manners toward others. This should be the starting point for inviting other people toward the faith and rectifying them.

 

Purification, beautification and striving

 

Among the most important guidelines in reforming the soul, is to purify it from following its desires, which bring about countless diseases. Since the source of an illness can only be treated by countering its effects, the heart can be cured by acting in a way that contradicts one’s whims. Allaah The Almighty concisely mentioned this, when He Said (what means), {But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, Then indeed, Paradise will be [his] refuge.} [Quran 79:40-41]

 

The other requisite to the rectification of the self, is to truly struggle for it, to be among those Allaah The Almighty mentions, when He Says (what means): {And those who strive for Us - We will surely guide them to Our ways. And indeed, Allaah is with the doers of good.} [Quran 29:69] An important aspect of striving is to be resolute; so, when one forsakes a certain desire and Allaah The Almighty tests him or her by facilitating its causes, he or she must be patient and determined. Otherwise, if the soul is irresolute, it will become accustomed to being that way and be prone to corruption.

 

The third step in reforming the soul is to beautify it, by instructing it to do righteous deeds until it gets used to them and doing them becomes an inherent characteristic. The Prophet, , said: "Knowledge and forbearance are obtained by training for, and perseverance in attaining, them. The one who earnestly seeks goodness will be granted it and the one who avoids evil, will be protected against it." There is no doubt that one's deeds have a correlation to the heart. Every quality that is in the heart is reflected on one's body; equally, every deed that is performed by the limbs, influences the heart. This is only one aspect that showcases the wonderful link between the heart and the body.

 

Caution against apathy

 

When the soul is purified from following its base desires and is beautified by its righteous deeds and virtues, a person is required to then shift his or her focus to the manner of his or her performance of religious duties and favorable acts, and refraining from prohibitions and disliked deeds.

 

Thus, even when a person is doing what is permissible, it is essential to ensure having a pure intention, because laziness and negligence are part of human nature. The Prophet, , said: "Every act of worship and obedience witnesses a primary surge followed by a state of slackness. A person who remains within the boundaries of my Sunnah, even at times of slackness, will prosper. Otherwise, he [or she] would be on the path towards ruin."

 

In his book, Madaarij As-Saalikeen, Ibn Al-Qayyim  said: "It is inevitable that worshippers become dispassionate. Yet, even during such a phase, if a man adheres to what is right and remains steadfast without neglecting obligations or committing unlawful acts, he is expected to eventually return to a state that is perhaps even better than his former one."

 

Degrees of apathy

 

Based on the above, it is inevitable that everyone will experience a period of listlessness and apathy. However, it may be of either of these types:

 

1.    General: this impacts all acts of worship and instills an intense dislike toward them; it is the most dangerous kind and is a state of the hypocrites.

 

2.    Specific: this is characterized by a sense of lassitude regarding certain acts of obedience, along with undesirability, but not hatred; such is what many immoral Muslims are mired in. 

 

3.    Physical: sometimes, there is a desire to perform good deeds, but there is a feeling of weariness and disinterest; and this is how many Muslims are. The danger here lies in the fact that one’s time passes by, and his or her life is wasted without having done anything beneficial. What is even more dangerous is if he or she deteriorates to a worse level and ends up being like the hypocrites in their neglect of obligations and other good deeds. 

 

Hence, even the Prophet, , used to seek refuge with Allaah The Almighty from weakness and laziness every morning and evening, and teach his Companions  to do the same. Moreover, when the believers were slow in their response to the call for Jihaad (fighting or struggling), Allaah The Almighty reproached them for it and urged them to race each other and hasten in doing righteous deeds, and motivated them by describing the reward of such forerunners in faith.  

 

Apathy and the caller to Islam  

 

Listlessness is a disease that afflicts everyone, regardless of their degrees of faith. However, it is particularly alarming if it affects the callers to Allaah The Almighty and those who seek knowledge. Therefore, it is necessary to evade it by all means and immediately treat it if one does fall prey to it.

 

Since prevention is better than cure, one should make a habit of being attentive so as to steer clear of any symptoms of apathy that may gradually lead to ruin. If that happens, the remedy and cure would be very difficult. The diseases of the heart are like a plant, easy to uproot in its early stages; however, if it grows and becomes firm in the earth, removing it requires strong men and tools.

 

Moreover, an ill heart presents with simple symptoms, but, if left untreated, will choke a person in its grip and turn into a chronic and incurable problem. Therefore, as callers to Allaah The Almighty, we are required to examine ourselves and ponder our condition. If there is any sign of apathy, we are immediately obliged to look for the cause and seek treatment.

 

Aspects of apathy

 

Apathy manifests itself in many ways, some of which are as follows:

·       Sense of lethargy and disinterest in performing acts of obedience

·       Neglecting Thikr (remembrance of Allaah The Almighty) and recitation of the Quran

·       Hardness of the heart, such that it is not moved by Quranic verses or sermons

·       Indifference toward committing acts of disobedience and letting that become a habit

·       Lack of responsibility and realization of being entrusted with a great trust

·       Lack of eagerness in performing Da'wah (propagation to Islam)

·       Weakness of the bonds of brotherhood among those who should love each other for the sake of Allaah The Almighty

·       An intense concern with this worldly life and indulging oneself in its pleasures at the expense of doing righteous deeds

·       Idle talk, increasingly engaging in disputes and self-praise

·       Creating problems

·       Bothering oneself with petty issues and neglecting serious and beneficial work that serves the Ummah

·       Weakness of faith and an indifference toward violations of the commands of Allaah The Almighty

·       Wasting time

·       Exhibiting no readiness to handle responsibility and avoiding serious work, instead indulging in actions with no objectives

·       Demonstrating a chaotic demeanor in one’s work

·       Criticizing every positive act

·       Postponing good deeds

·       Possessing excessive wishes.

Caution against apathy - II

Satan's gateways to the heart

The heart is like a fort and Satan the advancing enemy, who is intent on infiltrating and occupying it. Hence, only by guarding the gates, entrances and vulnerable positions, will it be impenetrable. Yet, a person who is unacquainted with the structure of the fortress, particularly its access points, cannot adequately defend it. By the same token, the obligation of guarding the heart from the whispers of Satan cannot be fulfilled and he cannot be warded off, unless a person knows the gates to the heart that Satan may take.

 

These gateways are, generally, personal characteristics, of which there are many, but, here, we will only refer to the ones that are so wide so as to accommodate all the numerous soldiers of Satan. These include:

 

-      Anger and desire: Anger is the ghoul of the psyche; when it weakens the guards of one's mind, Satan's soldiers immediately seize the opportunity to attack. Furthermore, when a person becomes enraged, Satan toys with him in the same way children play with a ball.

-      Envy and greed: No matter how careful man is, his covetousness makes him deaf and dumb. The light of insight reveals the gates of Satan; when envy and greediness mask this light, man becomes at risk. Hence, Satan seizes that opportunity and adorns for an acquisitive person whatever leads to his or her desires, even if it is heinous and evil. The Prophet, , spoke of avarice:"If two starving wolves were left in a flock of sheep, they would not be as harmful [to them] as a person’s hunger for money and status is to his [or her] faith."  [At-Tirmithi, Hasan Saheeh]

-      Satiating oneself: This is one of Satan's gateways to the heart; although lawful, eating in excess strengthens one's desires, which, in turn, are his weapons.

-      Impetuosity: Haste and recklessness are among the widest gates of Satan to one's heart, as the Prophet, , said: "Hastiness is from Satan and deliberateness is from Allaah the Almighty." [At-Tirmithi]

-      Miserliness and fear of poverty: They prevent a person from giving in charity, instead justifying hoarding, which only leads to a painful punishment.                                         

-      Bigotry toward a specific school of thought or an inclination toward a desire, bearing grudges against opponents or treating them with contempt: This destroys the immoral and pious alike. Defaming people and calling attention to their faults is one of the predatory characteristics inherent in human nature.

-      Thinking ill of Muslims: Allaah the Almighty Says (what means): {O you who have believed! Avoid much suspicion, indeed some suspicions are sins.} [Quran 49: 12]. Indeed, only hypocrites seek out flaws in others, whereas believers seek excuses for them.

 

A person may now ask: “How can one ward Satan off? Is it enough to be in constant remembrance of Allaah the Almighty or to utter [phrases like] ‘Laa hawla wala quwwata illaa billaah (There is no power or strength except in Allaah)’?” The answer is that you must know that the course of treatment to save one's heart from the whispers of Satan is to block the gateways [he takes] and to purify the heart from the aforementioned bad characteristics.

 

This needs to be further elaborated. The remembrance of Allaah the Almighty should indeed suffice in stopping Satan from passing by or whispering in one’s heart. However, that cannot happen unless the heart itself is already of a pious nature and purified from evil characteristics. If not, words of His remembrance will be no more than mere thoughts without any impact on the heart or substance to deflect Satan. Allaah the Almighty Says (what means): {Indeed, those who are pious - when an impulse touches them from Satan, they remember [Him] and at once they have insight.} [Quran 7: 201]. Therefore, since this is only confined to the pious, once a person manages to uproot evil traits from within, Satan may pass by or whisper, but will never be able to reside in the heart.

 

You see, Satan is like an approaching starved dog; if a person has neither bread nor meat, it will move away just by your voice which commands it to “go away”. However, if you have meat in your hands and the dog is hungry, it will attack the flesh and your mere words will not be enough to keep the animal at bay.

 

Similarly, if the heart is free from anything Satan can feed on, Thikr (remembrance of Allaah The Almighty) will be enough to fend it off. On the other hand, if a person’s desires dominate his or her heart, the influence of Thikr is restricted to the outer edges of the heart and instead, its core becomes a residence for Satan. The Prophet, , said: "The heart is touched twice: [one of it is] a touch by the angel [which constitutes] a command of goodness and an acceptance of the truth. So, if a man experiences this, he should know that it is from Allaah the Almighty and he should consequently thank Him. On the other hand, [there is] a touch from the enemy [Satan, and that constitutes an] insinuation of evil, disbelief in truth and being barred from good. So, if a person experiences this, he should seek refuge with Allaah from the accursed Satan.” Then, the Prophet, , recited the Saying of Allaah the Almighty (which means):{Satan threatens you with poverty and orders you to immorality.}.[Quran 2:268].”[An-Nasaa’i and At-Tirmithi]

 

Expounding on this, Al-Hasan  said: "They [i.e., the two touches] are actually two concerns that occur to the heart: one from Allaah the Almighty and the other from the enemy [Satan]. May Allaah have mercy upon a slave who examines his concerns and lets that affect him which is from Allaah The Almighty, and strives against whatever he deems from the enemy.”

 

By nature, the heart equally accepts both the inspiration of an angel and the incitement of Satan, such that there is a balance. However, the latter aspect dominates when a person acts ravenously and indulges in desires, whereas the former overrules it if a person turns away from wants and whims, and resists them.

 

When man becomes subservient to his desires and his actions become driven by rage, the influence of Satan will prevail via whims, which are his haven, and the heart will become Satan’s nest and pasture.  On the other hand, if a person strives against his or her desires, barring them from impacting him or her and adopts some angelic traits, his or her heart will become the dwelling and station of angels. Thus, the soldiers of angels and of Satan are in an epic struggle, until the heart opens to one of them, allowing them to reside within and dominate; the other party, then, will only be able to pass with stealth.

 

Unfortunately, most hearts are conquered by the soldiers of Satan, sustained by obedience to desires and whims, and, therefore, the organs are riddled with base notions that give preference to this temporary life, with clear disregard of the Hereafter. The heart cannot be recaptured except when it is purified from the nutrition of Satan and is supported with the remembrance of Allaah the Almighty, which is the haven of angels.

 

Responses of the heart to temptation

 

Huthayfah ibn Al-Yamaan  narrated that the Prophet, , said:"Temptations are presented to hearts in the same way as a reed mat is woven, stick by stick. Any heart which is saturated by them will receive a black mark, whereas any heart that rejects them will have a white mark put on it. The result is that there will be two types of hearts: a black and dusty heart, which is like an uneven vessel that neither recognizes good nor rejects evil, except what is impregnated into it of desires; and a white heart that will never be harmed by any temptation, as long as there are heavens and the earth."  [Muslim]

 

When the lure of desire and doubts are presented to the heart, it transforms into either of two types:

 

- The first is a heart that absorbs temptation in the same way a sponge soaks up water. This one will get a black stain every time it gives in to a temptation, until it becomes wholly dark and uneven. When this happens, the heart will be susceptible to two dangerous diseases: firstly, it will be unable to differentiate between good and evil, to the extent that it will not recognize either of them. Thereafter, the illness will pervade the organ until a person believes that good is evil and evil is good, the Prophetic Sunnah is a religious innovation and vice versa, and that truth is falsehood and the opposite holds true as well. Secondly, the heart will begin to be subservient to its whims, making them a criterion for judging the teachings of the Prophet, , sallam.        

 

- The second is the white heart that is illuminated by the light of faith. When temptations are presented to it, it will immediately deny and reject them, thereby increasing in brightness and radiance.

 

As for the temptations themselves, they are categorized into two: desires and doubts. While the first leads to the corruption of both intentions and one’s will, the second taints a person’s knowledge and belief.    

 

Accordingly, diseases of the heart are also of base desires and doubts; the former can be interpreted by the verse in which Allaah the Almighty Says (what means): {Do not be soft in speech [to men], lest he in whose heart is disease should covet.} [Quran 33: 32] Unlike a healthy person, a patient is more sensitive to the slightest changes in heat, cold or movement; likewise, when the heart suffers from an illness, even a small amount of whims or doubts harms it and it is unable to ward them off. On the other hand, a sound heart powerfully fends off these temptations, even in the face of more attacks.

 

As for the other kind, Allaah the Almighty referred to the disease of doubt, when He Said (what means): {In their hearts is disease, so Allaah has increased their disease.} [Quran 2: 10] Commenting on this verse, Qataadah and Mujaahid  stated that “disease” here refers to misgivings.

 

Although illnesses of the heart come in these two forms, the Glorious Quran is a remedy for both. It includes decisive proofs that distinguish between truth and falsehood; with them, the disease of doubt, which corrupts a person’s knowledge and intellect, is removed, and a person can perceive things in their real form. Thus, the Quran is the true cure for malicious allegations and doubts. Yet, its effectiveness is contingent on understanding the Quran and comprehending its essence. And, if Allaah the Almighty grants that to a person, his or her heart will as clearly distinguish between truth and falsehood, as it does between night and day. 

 

Additionally, the Quran heals the other of the two diseases: desire; for, it includes wisdom, admonition and encouragement. It also contains verses warning people against indulging in the worldly life and instead urging them to work for the Hereafter. Furthermore, it has parables and stories that illustrate various lessons and warnings. Contemplating all this, a sound heart will surely incline towards what benefits it in both worlds and turn away from what will be of harm. The heart will then love guidance and detest vice.

 

Thus, the Glorious Quran removes diseases that result in corrupt yearnings; it reforms the heart, and so, reforms its wants, thus restoring it to the natural, pure state that it was created in. Referring to this, Allaah the Almighty Says (what means):

·        {And We send down of the Quran that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.} [Quran 17: 82]

·        {O mankind, there has to come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.} [Quran 10: 57]

 

The heart feeds on faith and the Quran, taking from it what purifies and strengthens it. Both the heart and body require growth and development until they become perfect and sound. Hence, just as the body needs nutrients that build it and a healthy diet that protects it from harm, so does the heart. But, it can only obtain its nourishment from the Quran; and if it attempts to get something similar from another source, it would be provided with very little and not be able to reach its potential. Similarly, plants do not grow or become ripe without nutrients and proper environment; only when those are available, can we say they do.

                                                                      

Therefore, a person should study the signs of an ill and a sound heart, so he or she is able to discern which type he or she possesses. If the heart is sick, a slave of Allaah The Almighty must do his or her best to treat it before he or she meets Him with a sick heart, which will deprive him or her from entering Paradise. If the heart is sound, then he or she must nonetheless continue to safeguard its soundness until he or she dies in this state. If, however, the heart is dead, he or she can take solace in the fact that Allaah the Almighty gives life to the dead, as He Says (what means): {Know that Allaah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.} [Quran 57: 17]