2. External Causes

These are external causes or influences, which bear effect upon the eemaan by decreasing it. These are in reference to when the cause of the effect traces back to other then the personhimself. Such causes can be generalized into three factors: i. Shaytaan He is held to be a strong external reason, which causes eemaan to decrease. Shaytaan is a vehement enemy to the believers.

He awaits calamities to afflict them. He has no desire or goalother than to jolt the eemaan in the hearts of the believers and to weaken and corrupt it. Whoever submits to the whisperings of Shaytaan, complies with his notions and does not retreat to Allaah for refuge from him, his eemaan weakens and decreases. Indeed, it may disappear in its entirety depending on the Muslim's response to such whisperings and notions. It is for this reason that Allaah has warned us of Shaytaan in the sternest sense and He has clarified his dangers, the detrimental consequences of following him as well as the fact that he is an enemy to the believers.

Allaah ordered the believers to take him as an enemy and therefore deliver themselves from him and his whisperings. Allaah says: "O you who believe! Do not follow the footsteps of Shaytaan, and whosoever follows the footsteps of Shaytaan, then, verily he (i.e., Shaytaan) commands Fahshaa' (i.e., to commit indecency and lewdness, etc.) and al-Munkar (i.e., disbelief, shirk, to do evil and wicked deeds, to speak or to do what is forbidden in Islaam, etc.)..."[surah an-Noor (24):21] Allaah also says: "Surely, Shaytaan is an enemy to you, so treat him as an enemy. He only invites his hizb (followers) that they may become the dwellers of the blazing Fire." [surah Faatir (35):6] Allaah says: Allaah also says: "Shaytaan has taken hold of them. So he has made them forget the remembrance of Allaah.

They are the party of Shaytaan. Verily, it is the party of Shaytaan that will be the losers!" [surah al-Mujaadilah (58): 19] Ibn al-Jawzee says: "Hence it is an obligation upon the sane person to be on his guard against this enemy, who has manifested his enmity since the time of Aadam. He has sacrificed his life and self in corrupting the circumstances of the children of Aadam and Allaah has ordered one to be cautious of him..." He then mentioned a number of such texts and then said: "The like of this in the Qur'aan is abundant." [Talbees Iblees, pg. 23] Aboo Muhammad al-Maqdasee says in the introduction of his book Dhamm al-Waswaas: "To proceed, Allaah has indeed made Shaytaan an enemy to man. He sits in wait against him along the straight path and comes to him from every direction and way, as Allaah has related from him that he said: "Surely I will sit in wait against them on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, andYou will not find most of them as being grateful ones (i.e., they will not be dutiful to You)." [surah al-A'raaf (7):16-17] Further, Allaah has warned us against following him and commanded us to possess animosity towards him and to oppose him, He said: "Verily!

Shaytaan is to man an open enemy!" [surah Yoosuf (12):5] He also said: "O Children of Aadam! Do not let Shaytaan deceive you, as when he brought your parents (i.e., Aadam and Hawwaa') out of Paradise..."[surah al-A'raaf (7):27] Allaah informed us of what he did with our parents as a way of cautioning us from obeying him and also to cut short any excuse for having followed him and Allaah commanded us to follow the straight path ..." [Dhamm al-Waswaas, pg.46. Also refer to Ibn al-Qayyim's introduction of his own book Ighaathah al-Lahfaan, 1/10] Thus, Shaytaan is an enemy to man. His desire is to corrupt the beliefs and to wreak havoc on one's eemaan. Whoever does not fortify himself from him through remembrance of Allaah,resorting back to Allaah and seeking refuge with Him, will become a breeding ground for Shaytaan, who will lure him to actions of disobedience, entice him to perpetrate prohibitedmatters and push him to embark upon lewd sins.

What a perish of his religion and what a corruption of his eemaan will it be if man submits to him! Ibn al-Qayyim, may Allaah have mercy upon him, says: "Beware of enabling Shaytaan to establish himself in the very home of your thoughts and intentions, as he will corrupt them in such a manner that will make difficult its correction thereafter. He will cast all sort of whisperings and harmful thoughts at you and he will prevent you from thinking about what may benefit you and it is you who have aided him against yourself by empowering him over your heart and thoughts and he then placed you in the possession of such thoughts." [Al-Fawaa'id, pg. 309] He, may Allaah have mercy upon him, put forward an excellent similitude in this regard, which lies in total agreement. He says in another excerpt from his book: "If you would like a consistent example for this, then his parable is that of a dog that is extremely famished; between you and the dog is a piece of meat or bread. He looks attentively at you and sees you not opposing him and he is so close to you.

You drive him away and yell out at him and yet the dog refuses but to hover round you in circles and to try to deceive you with regard to what you possess in your hand." [At-Tibyaan fee Aqsaam al-Qur'aan, pg. 419] His intention, may Allaah have mercy upon him, behind this parable is to demonstrate the scope of Shaytaan's danger to man if he does not seek refuge with Allaah from him and fails to retreat forms of remembrance. However, whoever turns away and is instead averse to that, Shaytaan will cling to him in this way in which he will tempt and dictate to him until he eradicates his eemaan. Allaah says: "And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (i.e., this Qur'aan and worship of Allaah), We appoint for him a shaytaan to be a Qareen (i.e., an intimate companion) to him. And verily, they (i.e., shaytaans) hinder them from the Path (ofAllaah), whilst they think that they are guided aright! Till, when (such a) one comes to Us, he says (to his qareen), 'Would that between me and you were the distance of the two Easts (or the East and West), a worst (type of) companion (you are indeed)!" [surah az-Zukhruf (43):36-38] ii.

The World and its Allurements This is the second external factor, which bears effect on a person's eemaan by decreasing it. Hence, one of the causes of the decrease and weakness of eemaan is to be engrossed with the transient things of this temporary worldly life; to occupy one's time with it; be devoted to seeking it and to race after its pleasures, temptations and seductions. Whenever the servants longing for this world intensifies and his heart becomes attached to it, his obedience will weaken and his eemaan will decrease accordingly. Ibn al-Qayyim, may Allaahhave mercy upon him, says: "The extent of the servants desire for the world and of his pleasure with it determines his slackness towards obedience of Allaah and seeking the Hereafter." [al-Fawaa'id, pg. 180] Accordingly, Allaah, the Wise, the All-Aware, censured the world in His Book and made clear its vileness and wretchedness in many aayaat in the Noble Qur'aan, Allaah says: "Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, just like the vegetation after rain, which pleases the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter there is a severe torment (for thedisbelievers, evil-doers), and there is forgiveness from Allaah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment." [surah al-Hadeed (57):20] Allaah also says: "And put forward to them the example of the life of this world, it is like the water (rain),which We send down from the sky.

The vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds then scatter. AndAllaah is Able to do everything. Wealth and children are the adornment of the life of this world. But the everlasting righteous deeds are better with your Lord, for rewards and better in respect of hope" [surah al-Kahf (18):45-46] Allaah says: "... and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment"[surah ar-Ra'd (13):26] Allaah also says: "Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.).

Those, their abode will be the Fire, because of what they used to earn." [surah Yoonus (10):7-8] This contains the greatest warning to one who is pleased with the life of this world, is comforted by it, is heedless of the aayaat of Allaah and who does not hope to meet Him. "O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e., Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter." [surah atTawbah (9):38] The Prophet said: "By Allaah, it is not poverty that I fear for you, but l fear that the world will be spread out for you just as it was spread out for those before you and then you will compete for it just as they competed for it and then you will be destroyed just as they were destroyed."The hadith is agreed upon [i.e., both al-Bukhaaree and Muslim relate it. [t].

Al-Bukhaaree,(6/258, 7/320 Fath) and Muslim, 4/2273 from the hadith of 'Amr Ibn 'Awf, may Allaah be pleased with him]. In another wording of theirs, "… you will be distracted just as they were distracted." There are other such texts, which are great in number. Thus, one who wants his eemaan to have growth, strength, safety from weakness and decrement must strive against his soul in distancing himself from this world, its temptations, seductions and distracting amusements, and what a multitude they are. This can only be achieved and become true after considering two matters: The first: to consider and look at the world, its rapid termination, passing away and disappearance; its deficiency and vileness; the pains of competing against one another for it and coveting it and what this contains of agony, embitterment and adversity. The end of all that will be disappearance and discontinuance along with the regret and sorrow that follows on from it.

Thus, its seeker can never be free of anxiety and worry before he attains it or even when he actually achieves it and he can never be free of grief and distress after it passes on. The second: to consider and look at the Hereafter and its approach and arrival that is inevitable; its perpetuity and eternity; the glory of what it is within it of blessings and joy; the disparity between such things and what is in this world. It is as Allaah said: "Although the Hereafter is better and more lasting" [surah al-A'laa (87):17] They are blessings that are perfect and everlasting, whereas these (things of the world) are fantasies that are deficient, sporadic and transitory. If one contemplates over these two matters and considers them and looks into them in a proper manner, this will direct him to prefer the Everlasting Hereafter to the transient world. The greatest aid for him in fulfilling this is to take a look at the state of Messenger and his biography as well as his Companions.

The fact that they renounced the world, turned their hearts away from it and discarded it. They never accustomed themselves with it and instead deserted it. They never inclined towards it and they regarded it to be a prison and not a heaven and thus, abstained from it in a true manner and if they had desired it they would have acquired every loved thing and arrived at every cherished matter from it. Indeed, the keys to the treasures of the world were offered to the Prophet but he rejected them. The world also poured out to theCompanions but they did not opt for it and did not exchange their portion of the Hereafter for the world.

They knew that the world was a crossing point and passageway not a place of dwelling and settling, that it was a place of transit ('uboor) and not a place of happiness (suroor) and that it was a summer cloud which will soon disperse and an apparition no sooner is it completed than is it on the brink of departure. As Allaah has said: "Tell Me, if We do let them enjoy for a number of years, then afterwards comes to them that (punishment) which they had been promised; all that with which they used to enjoy shall not avail them" [surah ash-Shu'araa' (26):205-207] "And on the Day when He shall gather (resurrect) them together, (it will be as if) they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognize each other." [surah Yoonus (10):45] He also said: "And on the Day that the Hour will be established, the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour…" [surah ar-Room (30):55] Allaah is the one who is beseeched to aid us with eemaan and to protect us from trials and temptations, the apparent and hidden. iii. Ill Associates They are the most harmful people to a person's eemaan, behavior and manners. Mixing with them and accompanying them is a great cause that decreases and weakens eemaan.

It has been established that the Prophet said: "A man is upon the deen (i.e., way of life) of his khaleel (i.e., close companion), so each one of you should look to see whom he takes as a khaleel." [Related by Aboo Daawood, (13/179 'Awn); at-Tirmidhee, 4/589; Ahmad, 2/303; alHaakim, 4/171 and al-Baghawee in Sharh as-Sunnah, 13/70 and it is a hasan hadith] Ibn 'Abdil-Barr said: "The meaning of this and Allaah knows best is that a person accustoms himself to the actions he views from those he accompanies and the (meaning of) deen ishabitude. As such, he ordered one to only accompany the person who is seen to have (manners) that are graceful and beautiful, since goodness is mannerism. The saying of 'Adee Ibn Zayd embodies the meaning of this hadith: About the person, do not question, but ask about his companion Since every companion emulates the one he associates with Likewise, the saying of Abee al-'Itaahiyyah: Who could (still) remain unknown to you If you were to look at his companion? The like of this is very great. The meaning of this is that a person is not to associate with one who will lead him to actions and ways that are lamentable.

As for the one who is not feared (to give such an effect) in this regard then there is no harm in accompanying him." [Bahjah alMajaalis, 2/751] Aboo Sulaymaan al-Khattaabee said: "His saying, 'A man is upon the deen (i.e., way of life) of his khaleel (i.e., close companion) means: do not take as an intimate companion anyone other than one whose deen and trustworthiness you are pleased with, because when you do take one as an intimate companion, he will lead you to his deen and way. Do not endanger your deen or take a risk with your soul by taking as an intimate companion one whose deen and way is not pleasing. Sufyaan Ibn 'Uyaynah said: "It has been transmitted in connection to this hadith, 'Look at Fir'awn, with him was Haamaan. Look at al-Hajjaaj, with him was Yazeed Ibn Abee Muslim, who was worse than he was. Look at Sulaymaan Ibn 'Abdul-Malik; he was accompanied by Rajaa' Ibn Haywah, who then put him aright and directed him.' It is said that al-Khullah is derived from 'The love interpenetrated (takhallala) the heart and firmly established itself within it'.

It is the highest level of brotherhood and that is because people are initially strangers to each other. Once they attain a familiarity, they strike harmony with each other, so they become good friends. If they become homogeneous, they then have love for each other and if this love intensifies it becomes khullah." [Al-'Uzlah, pg. 56] It has also been said, 'People are like flocks of sand grouse' [i.e., a type of game-bird. [t]] because of the resemblance of form they bear to each other and also because of their imitation of the actions of each other. It is for this reason that the one who initiates good or evil will carry the same share of reward or sin of the one who follows him." [Refer to al-Istiqaamah by Ibn Taymiyyah, 2/255] not based on homogeneity is swift to dwindle and be over." [Al-'Uzlah by al-Khattaabee, pg. 62] The reason for the prohibition on mixing with associates of evil and for the warning of taking company with them is that the make up of a person is naturally disposed for emulating andcopying whoever he associates with. Thus, taking company with students of knowledge stirs in oneself the eager desire to seek knowledge.

Taking company with ascetics, causes one torenounce worldly pleasures. Taking company with the people of desires causes one to tumble into the abysses of innovations and taking company with one who covets the world stirs inoneself the eager desire for the world and so on. As such, it is essential that a person chooses of his colleagues and associates those who will be bring about for him good and benefit because of mixing with them. One who reflects on the condition of the Salaf and contemplates on their life histories will come to know this and he will observe their severe caution and warning against associates of evil bethem fussaaq, innovators or others. [Look up on this for example, al-'Uzlah by al-Khattaabee, pg.56 and onwards, al-Ibaanah of Ibn Battah, 2/431 and onwards and others] Aboo Dardaa' said: "It is from the intelligence of the servant (to consider and be aware) of whom he walks with, enters with and exits with." Aboo Qilaabah, who related this account, then said: "May Allaah fight [Not to be taken in its literal sense in this context, since the Arabs employ such terms in different ways and at times they use phrases containing words of censure but actually intend meanings of the opposite such as praise and amazement. [t]] the poet who said: About the person, do not question, but look at his companion Since the companion emulates the one he associates with [Related by al-Khattaabee in al- 'Uzlah, pg. 59 and Ibn Battah in al-Ibaanah, 2/439] Al-Asma'ee said concerning this verse of poetry: "I have not seen a verse more similar to the Sunnah than this one" [Al-Ibaanah of Ibn Battah, 2/440] It has also been reported on 'Abdullah Ibn Mas'ood that he said: "Assess people by their intimates, for a person only befriends one whom appeals to him and whom he admires." Al-A'mash also relates: "They (i.e., the Salaf) did not ask about a person after (having ascertained) three (things): whom he used to walk with, whom he used to enter with and whom his acquaintances were among the people." Sufyaan said: "There is nothing more influential upon the corruption or rectification of an individual than a companion." Qataadah said: "Indeed, By Allaah, we have not witnessed a person accompany except one who is like him and of his own manner; so accompany the righteous from the slaves of Allaah, you may then be with them or like them" Al-Fudayl said: "It is not for the believer to sit with anyone he desires ..." [These accounts have been related by Ibn Battah in al-Ibaanah, (2/439, 452, 476, 480 & 481)] Narratives of this sort are numerous, the mention of which would be lengthy. I have however, selected from them a subsistent and adequate amount.

One who ponders over these cited accounts as well as others, will know of the danger there is to the individual's religion and character in associating with people of evil, fisq and fujoor. You may witness a person who is upright, virtuous and righteous, when he mingles and associates with people of evil and fisq and accompanies them, he becomes a faasiq and faajir like them and this is the pattern of Allaah in his creation. Hence, mixing with the fussaaq and people of evil is one of the most severe causes for the decrease and weakness of eemaan. In fact, even for its disappearance and annihilation and that is dependent upon the condition of evil of such people as well as the level of mingling with them. Conclusion This is a blessed section from the causes behind the increase and decrease of eemaan, which I have compiled for you - my noble brother - from assorted places and diverse sources, as aninsight and forewarning for you. supplication is that All praise is for Allaah, the Lord of the Worlds and may He exalt, send peace, blessings and favor His servant and Messenger, our Prophet Muhammad, his family and all of his Companions.