Imam Al-Tabari narrated in his history from Abu Ubaida Al-Anbari, who said: When the Muslims descended upon Ctesiphon and gathered the spoils, a man came with a container and handed it to the treasurer of the funds. He and those with him said, “We have never seen anything like this; nothing we have compares to it or even comes close.” They asked, “Did you take anything from it?” He replied, “By Allah, if it were not for Allah, I would not have brought it to you.” They realized that the man had significance and asked, “Who are you?” He said, “By Allah, I will not tell you so that you may praise me, nor will I inform anyone else so that they may commend me. Rather, I praise Allah and am content with His reward.” They sent someone after him to find out about him, and he discovered that he was 'Amir ibn Abd Qais, ⁽¹⁾ a revered Tabi'i, a knowledgeable jurist and scholar, a devout worshipper, and a reciter of the Qur'an. He narrated from Umar and Salman, and those who narrated from him include Al-Hasan, Muhammad ibn Sirin, Abu Abdul-Rahman Al-Hubuli, and others. He passed away during the time of Muawiya. ⁽²⁾

A preacher needs to nurture his heart so that faith can grow within it, resulting in obedience to Allah and a fervent desire to call others to the faith.

This exemplifies a condition of preachers in Islamic civilization: the commitment of preachers to increase their faith in Allah. By faith, we mean knowing Allah and firmly believing in His greatness and certainty in His power over creation, sustenance, death, resurrection, reckoning, and reward.

If a preacher truly knows his Lord, he is equipped with the greatest armor one can have in this life, as he finds the greatest fruits that no one else can find except those who come with the same or more.

What are the key reasons that led Islamic civilization to be keen on increasing faith in Allah in the hearts of preachers?

First: Responding to the Command of Allah and Gaining the Fruits of Faith

Allah the Almighty says, “O you who have believed, believe in Allah and His Messenger.” (An-Nisa: 136) When considering this ayah, it is clear that Allah is calling the believers and commanding them to have faith. What is the benefit of this command for those who already possess it? The answer is that faith requires nurturing and care to ensure its persistence, growth, and increase within the soul. A preacher needs to nurture and care for his heart so that faith grows and thrives, leading to obedience to Allah and a commitment to calling others to Him. Allah increases the faith of the believers and guides them further, as He says, “And those who have believed will increase in faith.” (Al-Muddaththir: 31), and “And Allah increases those who were guided, in guidance.” (Maryam: 76)

When the preacher believes that sustenance and life are in the hands of Allah, he overcomes cowardice and embraces courage and initiative.

Second: The Need for Faith in Civilization

Material progress, industrial production, and refinement in the aspects of sophistication are not enough to ensure human happiness and stability. Humans are both spirit and body, and if attention is focused on one without the other, life becomes corrupted. Since Islamic civilization cared for both aspects together, it endured for many centuries and provided humanity with the greatest gifts in daily life. It continues to offer what saves people from overwhelming materialism or ascetic spirituality. By maintaining this balance between material and spiritual needs, Islamic civilization opened the hearts of people before their lands and absorbed cultures and material philosophies thirsty for human perfection.

Allah has confirmed that a civilization based on faith is the one that deserves empowerment on earth. He says, “Allah has promised those who have believed among you and done righteous deeds that He will surely grant them succession [to authority] upon the earth just as He granted it to those before them and that He will surely establish for them [therein] their religion which He has preferred for them and that He will surely substitute for them, after their fear, security, [for] they worship Me, not associating anything with Me. But whoever disbelieves after that - then those are the defiantly disobedient.” (An-Nur: 55)

Third: Effective Advocacy

The stronger the faith in the heart, the more it motivates and drives the preacher to call to Allah. When the preacher believes that sustenance and lifespans are in Allah's hands, he overcomes fear and cowardice and embraces courage and initiative. This is why the Prophet Muhammad (peace be upon him) trained his companions and the Muslim community to rely on Allah for sustenance and life. In Sahih al-Jami’, Hudhayfah ibn al-Yaman reported that the Messenger of Allah (peace be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allah and do not be desperate in seeking provision.”

Preachers should be keen on learning beneficial knowledge, the most of which is the Qur'an, as it is the means to strengthen faith.

Fourth: A Good Life for Individuals and Society

Faith grants individuals dignity, happiness, tranquility, contentment, security, hope, love, and resilience in times of hardship. It also provides society with strength, compassion, sacrifice, abundant production, and significant reform. ⁽³⁾ These are the areas that the preacher aims to build, develop, and maintain.

If Islamic civilization has cared about increasing faith in the hearts of preachers to ensure the well-being of individuals and society, what are the most important methods that educators have relied upon for this purpose?

1. Nurturing Faith and Learning the Qur'an:

Preachers should be keen on nurturing faith and seeking all that enhances it rather than diminishes it. This is illustrated by the account of Jundub bin 'Abdullah, who said, “We were with the Prophet (ﷺ), and we were strong youths, so we learned faith before we learned Qur'an. Then we learned Qur'an and our faith increased thereby.” ⁽⁴⁾ This means that when they read and studied the Book of Allah, their faith increased, and their beliefs were strengthened. This is in line with what Allah says, “And when His verses are recited to them, it increases them in faith; and upon their Lord they rely.” (Al-Anfal: 2) Learning the Qur'an increases faith. Ibn Umar said: “We lived a period when one of us would receive faith before the Qur'an. When a Surah was revealed to Muhammad (peace be upon him), we would learn its lawful and unlawful aspects, and what should be observed in it, as you learn the Qur'an.” He also said: “I have seen men who were given the Qur'an, and they would read from its beginning to its end without knowing its commands, prohibitions, or what should be observed in it.” ⁽⁵⁾ Therefore, preachers should be diligent in learning beneficial knowledge, as it is a means to strengthen faith, and the most beneficial knowledge is the Qur'an.

A preacher should engage in self-accountability and questioning to ensure their faith does not diminish and weaken their call.

2. Advising on Faith:

When the Prophet Muhammad (peace be upon him) sent Mu'adh ibn Jabal to Yemen, he advised him to focus on establishing faith first. He said, “You will go to the people of the Scripture. So, when you reach there, invite them to testify that none has the right to be worshipped but Allah, and that Muhammad is His Apostle.” ⁽⁶⁾ In the Islamic civilization, preachers would advise their students to care for their faith, work to increase it, and be cautious of anything that could diminish it.

A man asked Ibn Abbas for advice, and he said: “Beware of the stars, for they lead to divination.” ⁽⁷⁾ Another man asked Abdullah ibn Mas'ud for concise, beneficial words. Abdullah replied: “Worship Allah and do not associate anything with Him.” ⁽⁸⁾ Harim ibn Hayyan was asked to give advice, and he recommended the last part of Surah Al-Baqarah ⁽⁹⁾, which includes the call to have faith in Allah, as stated in the ayah: “The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers.” (Al-Baqarah: 285)

3. Writing Faith-Inspiring Letters:

Scholars in Islamic civilization were keen on training preachers and guiding them towards good faith and distancing them from anything that undermines it or contradicts it, often through writing faith-inspiring letters. For example, Mu'awiyah wrote a letter to 'Aishah, that: “Write a letter to advise me, and do not overburden me.” So 'Aishah [may Allah be pleased with her] wrote to Mu'awiyah: “I heard the Messenger of Allah (s.a.w) saying: 'Whoever seeks Allah's pleasure by the people's wrath, Allah will suffice him from the people. And who ever seeks the people's pleasure by Allah's wrath, Allah will entrust him to the people. And Peace be upon you.'” ⁽¹⁰⁾

The Islamic civilization was keen on preparing preachers with strong faith, ensuring their connection with Allah was strong and their call to Allah was more effective.

4. Cooperation Among Preachers to Increase Faith:

Preachers meet to encourage one another to increase faith. Umar ibn al-Khattab would say to his companions: “Come, let us increase our faith.” ⁽¹¹⁾ Al-Aswad ibn Hilal al-Muharibi reported: “Mu’adh ibn Jabal said to me: ‘Sit with us for an hour to increase our faith.’” ⁽¹²⁾ Abdullah ibn Rawaha would gather his companions and say: “Come, let us increase our faith for an hour. Come, let us remember Allah, so that our faith may increase. Come, let us remember Allah through His obedience, that He may remember us with His forgiveness.” ⁽¹³⁾ Ibn al-Qayyim said: “When the companions of Muhammad (peace be upon him) would gather and yearn for a beautiful chant to make their journey pleasant and a mover to stir their hearts towards their beloved, they would have one of them chant while the others listened, so their hearts would find peace, their eyes would overflow with tears, and they would experience the sweetness of faith many times over what those who merely hear would experience.” ⁽¹⁴⁾

5. Self-Accountability:

A preacher should engage in self-accountability to ensure their faith does not diminish and weaken their call. Abu al-Darda said: “Among the understanding of a servant is to regularly assess their faith and what has diminished from it, and to know whether their faith is increasing or decreasing.” ⁽¹⁵⁾

6. Du’a’:

Allah holds the keys to hearts and grants faith to whom He wills. Thus, Abdullah ibn Mas'ud would pray: “O Allah, increase me in faith, certainty, and understanding.” ⁽¹⁶⁾

The Islamic civilization was keen on preparing preachers with strong faith, ensuring their connection with Allah was strong, their hearts were alive, and their call to Allah was more effective.

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1. “History of the Prophets and Kings,” by Al-Tabari (4/19).
2. “Siyar A'lam al-Nubala',” by Al-Dhahabi (4/19).
3. Refer to: “Faith and Life,” by Dr. Yusuf al-Qaradawi.
4. “Sunan Ibn Majah” (61).
5. Reported by Al-Hakim in “Al-Mustadrak” (101).
6. Narrated by Al-Bukhari (1496).
7. “The Sharia,” by Imam Al-Ajurri (5/2506).
8. The Musannaf of Ibn Abi Shaybah (6/155), and “Hilyat al-Awliya'” (1/134).
9. “Muhadrat Aludabaá,” by Al-Isfahani (4/154).
10. “Sunan at-Tirmidhi” (2414).
11. “Awn Al-Ma'bud Ala Sunan Abi Dawud,” by Al-Azimabadi (12/292).
12. The Musannaf of Ibn Abi Shaybah (34698).
13. “Faith,” by Ibn Abi Shaybah, p. 44.
14. “Speech On The Issue Of Listening,” by Ibn Qayyim (1/101).
15. “Faith,” by Ibn Taymiyyah, p. 177.
16. “Awn Al-Ma'bud Ala Sunan Abi Dawud,” by Al-Azimabadi (12/292).

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