Tuesday, June 17, 2014

Spiritual harms of Over indulging in Fun & Amusement:

Spiritual harms of Overindulging in Humour & Amusement: 
One hadith states: ‘Do not laugh too much; for too much laughter deadens the heart.’ [Bukhari, Adab al-Mufrad; Sunan Tirmidhi; Sunan Ibn Maja; Musnad Ahmad] 
And in some narrations, there is an addition, “For verily excessive laughter kills the heart and removes the light of one’s face,” or in another version, “For verily excessive laughter corrupts the heart.” [Bayhaqi, Shu’ab]
This latter version helps explain what is meant by the version of “killing the heart,” namely, that the death of the heart refers to its spiritual corruption.
 “If you knew that which I know, you would laugh little and weep much.” (Bukhari)
This is not to say that laughter or humour must be avoided altogether; for laughter and light-hearted humour, in moderation, are prophetic Sunnahs that bring about joy and relief to oneself, and to others. There is little virtue in always being grave and solemn: And that He it is that makes to laugh and makes to weep. [53:43] 
Yet to overindulge in laughter is a lethal poison that kills the heart spiritually and, as Imam Munawi points out: ‘Making a habit of laughing diverts one from deliberating over matters of importance.’ (Fayd al-Qadir Sharh al-Jami‘ al-Saghir, 2:157)
When life becomes little more than “a bundle of laughs,” then the heart’s spiritual death has well and truly set in. 
Imam Munawi gives a more detailed explanation of the spiritual death of one’s heart as he states, citing various Imams, “Excessive laughter leads to a hardening of the heart, which in turn leads to heedlessness [of the Divine], and the death of the heart occurs not except by heedlessness.”
He further comments, “Getting accustomed to laughter distracts one from reflecting on matters of significance…one who laughs excessively does not have a respectful demeanor [hayba]; he does not command respect at all. One who is characterized by it has no meaningful thought nor worth.”
He adds, “Excessive laughter and excitement regarding worldly affairs is a lethal poison that flows in one’s veins and removes from the heart fear [of divine punishment], sadness [over one’s sins], and remembrance of death and the terrors of the Day of Arising; this, then, is the death of the heart. ‘And they rejoice over the life of this world, yet the life of this world with respect to the afterlife is nothing but temporary, paltry amusement’ (Qur’an 13:26).”
Elsewhere in his masterful commentary, Imam Munawi states, “Laughter that kills the heart is that which occurs due to rejoicing over this life and being prideful in one’s joy thereof. The heart has [spiritual] life and death—its life is by continuous obedience, while its death is by responding to the call of other than Allah, such as of one’s ego, stubborn whims, or Satan.”
Finally, Imam Munawi states that the reason why excessive laughter kills the heart is because the root of excessive laughter is love of this world, which is the cause of every sin; and once the heart is dead, it does not respond to Allah when He calls him [to obedience]. (Fayd al-Qadir Sharh Jami’ al-Saghir)
Tragically we are now a culturally obese society, continuously feeding on an excessive diet of trivial amusement and entertainment. This over-consumption of laughter and frivolity, as noted before, diverts most of us from more serious considerations: war, famine, disease, environment, economy, disintegration of society and social cohesion and the breakdown of family; as well as those existential issues more serious still that relate to our Maker, the Afterlife and our purpose of being. Our continued addiction to all this joviality and diversion has made us a society wherein we are, in the words of Neil Postman’s deftly entitled book, Amusing Ourselves to Death.
May Allah protect us from these fitnahs of Modern age. Aameen.
-Extracted from: 

The Prophet's advice at the approach of Ramadhan:

Salmaan (RA) reports, "On the last day of Sha'baan Rasulullah (SAWS) addressed us and said,

 "O people there comes over you now a great month, a most blessed month in which lies a night more greater in virtue than a thousand months. 

It is a month in which Allah has made Fasting compulsory by day. And has made sunnah the Taraaweeh by night. 

Whosoever intends drawing near to Allah by performing any virtuous deed, for such person shall be the reward like the one who had performed a fardh in any other time. And whoever performs a fardh, shall be blessed with the reward of seventy fara'idh in any other time.

This is indeed the month of patience, and the reward for true patience is Jannah (paradise).

 It is the month of sympathy with one's fellowmen. 

It is the month wherein a true believer's rizq is increased

Whosoever feeds another who fasted, in order to break the fast at sunset, for the feeder there shall be forgiveness of sins and emancipation from the fire of Jahannam (hell), and for such feeder shall be the same reward as the one who Fasted (whom he fed) without that person's reward being decreased in the least."

Thereupon we said, "O messenger of Allah, not all of us possess the means whereby we can give a fasting person to break his fast." Rasulullah (SAWS) replied, "Allah grants the same reward to the one who gives a fasting person to break the fast a mere date, or a drink of water, or a sip of milk."

"This is a month, the first (ten days) of which brings Allah's mercy, the middle of which brings His forgiveness and the last of which brings emancipation from the fire of Jahannam.

Whosoever lessens the burden of his servants (employees under him) in this month, Allah will forgive him and free him from the fire of Jahannam.

And in this month four things you should continue to perform in great number, two of which shall be to please your Lord, while the other two shall be those without which you cannot do. Those which shall be to please your Lord, are that you should in great quantity bear witness that there is no deity to worship except Allah (i.e. recite often the Kalimah Tayyibah- 'Laa llaaha illallaah') and do much Istighfaar (beg Allah's forgiveness by saying- 'Astagirfirul-laah'). And as for those without which you cannot do, you should beg of Allah, entrance into paradise and ask refuge in Him from Jahannam (hell).

And whoever gave a person who fasted water to drink, Allah shall grant that giver to drink from My fountain, such a drink where after that person shall never again feel thirsty until he enters Jannah."

-Sahih Ibn Khuzaima

Lessons from Isra and Meraj

Reflections on the Isrā’ and Mi`rāj

We are approaching the night on which the Islamic world traditionally celebrates the Isrā’ (Night Journey) and Mi`rāj (Ascension) of our Prophet, the Chosen One (SAWS). The Isrā’ and Mi`rāj was a great sign and an immense miracle which Allah gave to the Master of the people of the heavens and the earth, to demonstrate his superiority over mankind, jinn-kind, angels and the whole of creation. There are great lessons in the events that took place and a means of increasing in belief and certitude. The scholars say that the best night in relation to the Ummah as a whole was the night on which the Prophet (SAWS) was born, whereas the best night in relation to the Prophet (SAWS) himself was the night of the Isrā’ and Mi`rāj.

Prior to this night the Prophet (SAWS) had displayed great patience in the face of hardship and it is one of Allah’s wisdoms that He bestows His gifts accompanied with hardships. Allah says: They encountered suffering and adversity and were shaken such that the Messenger and those of faith who were with him said: “When will Allah’s assistance come?” Truly Allah’s assistance is always near.[1] At the end of his life, the Messenger of Allah (SAWS) said that the worst treatment that he received from the disbelievers was his violent rejection at the hands of the people of al-Ṭā’if. Most of the scholars of the Sīrah say that that the Isrā’ and Mi`rāj took place shortly after this, a year prior to the Hijrah on the 27th night of the month of Rajab.[2]
The Prophet (SAWS) saw some of the events of the Isrā’ and Mi`rāj in his dreams as a preparation for them before the events actually occurred. Some people claim that all the events of the Isrā’ and Mi`rāj took place in a dream state but this is not the case: the Prophet (SAWS) experienced them with his body and soul. Had the Isrā’ been merely something the Prophet experienced in his dream, the disbelievers of Quraysh would not have had difficulty accepting it. They would not have asked: “How can you have travelled to Jerusalem last night and be with us in Makkah this morning?”
Allāh says: Transcendent is the One Who caused His slave to travel by night from al-Masjid al-Ḥarām to al-Masjid al-Aqṣā.[3] Allāh tends to express His transcendence before mentioning a great affair which is beyond what people are accustomed to.
When Allāh wished to speak to Sayyidunā Mūsā (A.S.), He told him to wait thirty days and then a further ten days: We appointed for Mūsā thirty nights and we completed (the period) with ten more.[4] Allāh, however, did not tell His Beloved to wait. Rather His order came suddenly, without any warning. The Prophet’s (SAWS) chest was split open and his heart was washed and filled with knowledge and forbearance. The Burāq was then brought to him. Allāh could have caused him to travel without the Burāq, but it was a means of honouring and ennobling him. Jibrīl said to the Burāq after some initial obstinacy: “Are you not ashamed, O Burāq? By Allāh, no one more noble in the sight of Allāh has ever ridden you!”
The Prophet (SAWS) stopped in a number of places on the Isrā’ to emphasise the importance of visiting the places in which Allah bestowed His bounties upon His pious slaves. He was ordered to seek to draw close to Allah by praying near the tree where Allah spoke to Mūsā, by praying at Mount Ṭūr, where Allah gave revelation to Mūsā, and at Bayt Laḥm, where Īsā was born. 
It is also narrated in Saḥīḥ Muslim that he visited the grave of Mūsā and witnessed him praying in his grave. He said to his Companions: “If I was there I would have showed you his grave.” 
While on his journey, someone called him on his right side but he did not respond. Jibrīl informed him that this was the caller of the Jews, and had he responded, his Ummah would have followed the way of the Jews. Then someone called him on his left side and once again he did not respond. Jibrīl informed him that this was the caller of the Christians, and had he responded, his Ummah would have followed the way of the Christians. Thus, in spite of all the efforts of the Christians to convert people to Christianity, the Ummah remains in Allāh’s care and protection due to the steadfastness of the Prophet (SAWS).
He was called a third time, and once again he did not respond. Jibrīl informed him that it was the dunyā or the material world calling him, and had he responded, his Ummah would have chosen this life over the next. The dunyā then appeared to him in the form of an old woman. Jibrīl informed him that all that remained of the life of this world before the Day of Judgement is like the time this old woman had left to live. We witness all the wars and struggles that take place and in reality this life is like an old woman on the verge of death and ahead of us is the next life! May Allāh give us the best of endings! Due to the Prophet’s (SAWS) refusal to respond to the callings of the dunyā, there remain to this day people who know its worthlessness.
The Messenger of Allāh (SAWS) led the Prophets in prayer in al-Masjid al-Aqṣā. Jibrīl informed him that the soul of every prophet sent by Allāh from the time of Ādam to the time of Īsā was brought to pray behind him so that they would come to know the station of their master, Muḥammad (SAWS). He was the imām who led all the prophets and angels in prayer. Why do we not make him our imām?
The Prophet (SAWS) then ascended from heaven to heaven. The angels in the heavens had been informed that he would come and it was their opportunity to be honoured by meeting him just as his Companions had that honour on the earth. The people of the earth threw stones at him and insulted him but the people of the heavens gave him the warmest of welcomes. In the Prophet’s (SAWS) meeting with his father Ādam and the other Prophets in the various heavens there is a lesson. In spite of the Prophet’s (SAWS) superiority over them, he was still ordered to greet them. There was no-one less in need of anyone else than him but he met them and displayed great etiquette and manifested his slave-hood to his Lord.
Among the things he witnessed was people who turned down freshly cooked meat and chose to eat putrid rotting meat. He was told that this was like those who leave that which is lawful and choose that which is unlawful. He saw people’s heads being smashed with rocks. As soon as their heads were smashed they would be restored and then smashed again and so on. He was told these were the people who were too lazy to pray the obligatory prayer.
He ascended to al-Bayt al-Ma`mūr, which resembles the Ka`bah above the seventh heaven. It lies directly above the Ka`bah, and every day 70,000 angels enter it. The Prophet (SAWS) entered it and prayed in it, along with the spirits of some of the elect of Allah. Then he came to al-Sidrat al-Muntahā, a tree whose size and beauty is indescribable. Were one of its leaves to fall it would cover the heavens and the earth. This is the end point of the knowledge of creation. It was here that Jibrīl stopped. He said that if he went any further, he would burn but he told the Prophet to continue his journey alone. He duly ascended to the Throne of Allah and fell into prostration. Mūsā had been ordered to remove his sandals when Allah spoke to him, but the Beloved was not ordered to do so. Allah then ordered him to raise his head and he addressed Allah: “Greetings, blessings and the best of prayers to Allah.”
Allah responded: “Peace be upon you, O Prophet, and the mercy and blessings of Allah.”
At this point, when Allah was manifesting Himself to him, the Prophet (SAWS) wished to remember the pious members of his Ummah and the previous nations. He said: “Peace be upon us and upon Allah’s pious slaves.”
The angels of the heavens then cried out: “We testify that there is no deity other than Allah and that Muhammad is His slave and messenger.”
When Allāh spoke to him, He said: “I have taken you as My beloved and I have expanded your heart and raised high the esteem in which you are held so that whenever I am mentioned you are mentioned with Me. I made your nation the best of nations and I made them the last and the first on the Day of Judgement. I made you the first prophet to be created and the last to be sent.” Allāh thus spoke gently to His Beloved and reminded him of His blessings upon him. He said things to Him which only He knows.
He made fifty prayers compulsory on his nation. This was eventually reduced to five with the reward of fifty. Are those who are unable to perform the five not ashamed of their Lord? What would they have done if it was fifty prayers that they had to perform? Allāh made five prayers compulsory upon His slaves, in which there is the opportunity to converse with Allāh and draw close to Him. “The closest the slave is to his Lord is when he is in prostration.”
The Prophet (SAWS) was blessed with the vision of his Lord, a blessing which no-one else will receive until they enter Paradise. The vision cannot be understood in a conventional way since Allah is transcendent and cannot be limited to a place or direction. Some Muslims deny that the vision of Allah is possible and we agree with them that the vision of Allah in a conventional sense is impossible. However, we understand the vision of Allah to be something far greater than that, a pure manifestation of Allah’s light, which is indescribable.
Sayyidunā Mūsā was keen to receive some of the light that was on the face of the Prophet (SAWS) who himself had just seen his Lord. Mūsā had asked to see Allah while on the earth but his request was not granted. He thus took as much light as he could from the Prophet’s (SAWS) face. The Prophet (SAWS) informed us that there will come a time when the Muslims will seek victory through people who had seen him, and later through people who have seen people who have seen him.[5] This shows us that secrets are transmitted through the vision of people’s faces.
The Messenger of Allah (SAWS) remained firm while witnessing all the things that he witnessed: His vision did not stray, nor did it go wrong[6]; His heart did not lie about what it saw, for truly did he see, of the signs of his Lord, the greatest.[7]
All of this took place in a few instants. So little time had elapsed that the place where he had been sleeping was still warm. All of these are amazing examples of divine power. We are so accustomed to the pattern of cause and effect and the laws of creation that we tend to forget the presence of divine power in everything. In reality the things which we regard to be normal are miraculous – our sitting and standing, our eating and drinking. Allah says: Do you see the water which you drink? Did you bring it down from the clouds or did We?[8]
May Allah bestow prayers upon the one who made this awesome journey and may He resurrect us with him. Make us among those who are truthful in their following of him. Do not deprive us of the vision of him in this life, the Barzakh and the next life. Allow us to see the face of the one who You allowed to see Your countenance so that we are ready to see Your countenance in the abode of Your pleasure.

[1] Al-Baqarah, 2:214
[2] In the Islamic calendar the night precedes the day, so what is meant is the night before the 27th day
[3] Al-Isrā’ 17:1
[4] Al-A`rāf, 7:142
[5] Narrated by al-Bukhāri
[6] Al-Najm, 53:17-18
[7] Al-Najm, 53:11
[8] Al-Wāqi`ah, 56:68


Sunday, June 15, 2014

Does Allah love you? Easy way to gain Allah's Love:

A Shaikh (Islamic scholar) says he was wondering if Allah loves him. 

So he checked the Qur'an to see what are the characteristics of the people Allah has mentioned He loves them for. 

He found that Allah loves Al-Muttaqeen (the pious), he says "I wouldn't dare consider myself one of them".

Then he found that Allah loves As-Sabireen (the patient). So he remembered; "How impatient I am."

He found that Allah loves Al-Mujahideen (those who strive in HIS path), so he remembered how lazy and powerless he was.

Then he found He loves Al-Muhsineen (those who do good deeds). So he remembered how far he is from that.

He says: "So I stopped searching to avoid more disappointment. I reflected on my good deeds, I found most of them are mixed with laziness, coldness, flaws and sins.

Then it came to my mind that Allah loves the at-Tawwabeen (those who repent). I just figured out it is the one for me and for others like me. So I started saying "AstaghfiruAllah WA Atoobu ilaih" in abundance so I could be one among those He loves."

O Allah, forgive our sins and grant us your love.

Friday, June 13, 2014

Merits of the month of Shaban

Sha'ban - the branch
The scholars say that the linguistic root of the word Sha`bān is a branch, because the month of Sha`ban “branches off” and leads on to many good things. It acts as a bridge between the two blessed months of Rajab and Ramaḍān. In spite of this, it is often neglected.
The Messenger of Allāh (may Allāh bless him and grant him peace) alerted us to this fact when he was asked why he was fasting so much in Sha`bān. He replied: “It is a month that people neglect, between Rajab and Ramaḍān. It is a month in which actions are raised to the Lord of the Worlds and I love for my actions to be raised while I am fasting.”1
[What is meant by “actions being raised”?]
The scholars say it is a symbolic displaying of our actions to Allāh. Of course Allāh is All-Seeing, All-Knowing and does not need for our actions to be displayed to Him as He is constantly aware of them. However if the slave is not aware of Allāh’s constant vigilance then he should at least strive to do good actions at times when his actions are displayed to Allāh. If he is able to gain Allāh’s pleasure at these times then he hopes that Allah will overlook his wrongdoings and shortcomings at other times.
There is a daily display after Fajr and `Aṣr, and a weekly display on Monday and Thursday, and a yearly display, which takes place in the month of Sha`bān. The Messenger of Allāh (may Allāh bless him and grant him peace) was keen to do good works at all these times and was keen for his Ummah to do the same.
[Recommended actions in Sha'ban]
One of the greatest works we can perform in Sha`bān is fasting, and this is what the Prophet (may Allāh bless him and grant him peace) loved to be doing when his actions were raised, on Monday and Thursday and also during Sha`bān.
Sayyidah `Ā’ishah said of the Prophet (may Allāh bless him and grant him peace): “I did not see him fasting in any month more than Sha`bān.”2 She also said: “The month which he loved to fast the most was Sha`bān.”3
Both hadith of course refer to voluntary fasting outside of Ramaḍān. Some hadith suggest that he would fast the whole of Sha`bān, although there is perhaps more evidence to suggest that he would fast most of the month and leave a few days. In another hadith he said (may Allāh bless him and grant him peace), in response once again to a question about his fasting in Sha`bān: “In this month those who are destined to die are recorded for the Angel of Death. I love for my name to be recorded when I am fasting.”4
[Wisdoms of fasting]
One of the wisdoms behind the Messenger of Allāh (may Allāh bless him and grant him peace) fasting abundantly in Sha`bān is mentioned by Sayyidah `Ā’ishah, who said that in Sha`ban he would make up any voluntary fasts that he had missed during the course of the year.5 At this time she would fast with him to make up any of the fasts that she had missed in Ramaḍān.6
From this we learn the necessity of making up any days of Ramaḍān which we have missed before Ramaḍān comes round again and also the importance of making up supererogatory actions which we are accustomed to performing.
The scholars also mention that fasting in Sha`bān before Ramaḍān resembles praying the supererogatory prayers which come before the obligatory prayer, while fasting in Shawwāl after Ramaḍān resembles praying the supererogatory prayers which come after the obligatory prayer. Performing supererogatory actions makes up for any deficiencies in the obligatory actions that we have performed.
In spite of all this the Prophet (may Allāh bless him and grant him peace) also said: “When the first half of Sha`bān is finished do not fast.”7
The scholars of the Shāfi`ī school understood that this hadith prohibits voluntary fasting in the second half of Sha’bān, except in certain
circumstances.8 The other schools, however, say that there is no prohibition on fasting in the second half of the month but say that it is disliked to fast a day or two before Ramaḍān.
We have mentioned much detail on fasting and this is due to the sheer number of narrations on the subject. Even if we can just fast the “White Days”9 or any three days this would have a great effect. In general we should do any action, inward or outward, great or small, that we would love to be raised to Allah.
[Recommended supplications during Sha'ban] 
Other than fasting, it is recommended to bestow abundant blessings and peace upon the Beloved of Allah (may Allah bless him and grant him peace). It was in this month that Allah revealed:

﴿إِنَّ ٱللَّهَ وَمَلاَئِكَـتَهُ يُصَلُّونَ عَلَى ٱلنَّبِيِّ يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ صَلُّواْ عَلَيْهِ وَسَلِّمُواْتَسْلِيماً﴾

Allah and His angels bestow their blessings upon the Prophet. O you who believe bestow blessings and peace upon him in abundance!10
Perhaps this is why the Prophet called Sha`bān “my month,” when he said in the hadith: “Rajab is the month of Allah, Sha`bān is my month, and Ramaḍān is the month of my Ummah.”11
Bestowing blessings upon him is one of the greatest means of strengthening our connection to him in this life and also the next, as he informed us (may Allāh bless him and grant him peace): “The closest people to me on the Day of Rising will be those who bestow the most blessings upon me.”12
It was also the habit of some of the early Muslims to recite the Qur’ān in abundance during Sha`bān. This along with fasting gives us the best preparation for Ramaḍān, as it takes time for the soul (nafs) to become accustomed to doing these things in abundance. If we are already accustomed to doing them before Ramaḍān it will enable us to do more when the month begins. Perhaps this is why Imām Abū Bakr al-Warrāq said: “in Rajab you sow the seeds, in Sha`bān you irrigate them and in Ramaḍān you reap the harvest.”
Two momentous events occurred in Sha`bān. The scholars of Sīrah say that it was the month in which the moon was split in half for the Messenger of Allāh (may Allāh bless him and grant him peace). It was also the month in which the Qiblah (direction of prayer) was changed from Bayt al-Maqdis in Jerusalem to the Ka`bah in Makkah. While these events have now passed there is one momentous event which comes around every year, and that is the Fifteenth Night of Sha`bān, one of the greatest nights of the year.
We end by asking, as the Prophet (may Allāh bless him and grant him peace) asked:

اللَّهُمَّ بَارِكْ لَنَا في رَجَبٍ وَ شَعْبَانَ وَ بَلِّغْنا رَمَضَانَ

“O Allah bless us in Rajab and Sha`bān and enable us to reach Ramaḍān!” 13
1 Narrated by Aḥmad and al-Nasā’ī
2 Narrated by al-Bukhārī and Muslim
3 Narrated by al-Nasā’ī
4 Narrated by al-Haythamī
5 Such as fasting Monday and Thursday and three days in every month, which he may have been unable to perform due to expeditions and illness
6 Narrated by al-Ṭabarānī
7 Narrated by al-Tirmidhī, Ibn Mājah, al-Ḥākim and Ibn Ḥibbān
8 Such as if someone begins fasting in the first half of the month and continues his fast into the second half or if someone regularly fasted on a Monday throughout the year. In these situations it is permissible to fast in the second half of the month. A make up fast (qaḍā’) is of course permissible, as this discussion only revolves around voluntary fasting.
9 The “White Days” are the days which follow nights in which the moon is full, namely the 13th, 14th and 15th days of each lunar month. The Messenger of Allah (may Allah bless him and grant him peace) encouraged his Companions to fast three days in every month and to fast these days specifically. The 15th day is regarded as being in the first half of the month and thus there is no prohibition in the Shāfi`ī school on fasting it in Sha`bān.
10 Al-Aḥzāb, 33:56
11 Narrated by al-Suyūṭī
12 Narrated by al-Tirmidhī and Ibn Ḥibbān
13 Narrated by Aḥmad
Reblogged from Muwasala.org 

Thursday, June 5, 2014

Six signs of Respecting the command of Allah:Ibn al-Qayyim

 In today's age of irreverence (and even contempt) towards religion in general and the laws of Islam in particular, even some 'Muslims' appear to be lacking in the required respect and reverence for the Shariah. 

Revering and venerating God’s commands and symbols shows veneration for the One who sent them; which is from piety of hearts.

Allah says: "Whoever reveres the symbols of God, that is from piety of hearts." [Quran-22:32] 

'Symbols' (sha‘a’ir) refers to signs, marks or emblems by which something is known to belong to some particular body or group of people. Flags, for instance, are sha‘a’ir; as are those religious rites and practices which are emblematic of, or specific to, certain religious communities.

Here, the symbols of God being spoken of in the above verse refer to those well-known, external commands and prohibitions emblematic of Islam: the prayer, adhan, fasting, pilgrimage rites, the prohibition of pork or of drinking intoxicants, etc. 

The truth is that Veneration (respecting or honoring) of command of God is the manifestation of veneration to God and this will entail absolute conviction, honesty, Ikhlas (sincerity) and non-hypocrisy in faith and action. 

Sometimes a man does good work for raising his stature or rank in the eyes of people and leaves something for the fear of the people or due to the fear of the Shariah punishments. Such a person neither acts nor stops due to veneration to God, but only to enhance his stature or save his position. 

Six signs of veneration to the command of Allah:

1. To remain vigilant in its performance correctly and within its time and limit.

2. To perform it's necessary and essential elements attentively.

3. To keep himself ready before the approach of the time of it's performance.

4. To hasten to do it when it is due.

5. To try to do it as perfectly as possible (both inwardly and outwardly).

6. To become sad when he finds some flaws in it's accomplishments or he misses some parts or whole of the command. 

For example, if a person misses his prayer in congregation, he knows that he may offer this prayer alone, but instead he is sad for missing the rewards of the congregation. Such a person will never miss his salah.

"And whoever reveres the sacraments of God, that is better for him with his Lord." [Quran-22:30].

-Mostly taken from 'Al Wabil As Sayyib' of Imam Ibn al-Qayyim. R.A.