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Bismillah Ir-Rahman, Ir-Raheem. I begin with ALLAH's auspiciousness,whose Name is the Best among all the names. All Revences, All Sanctities and All Worships are due to ALLAH alone. Ashahadu An Laa illaaha illal llahu
Wa Ash Hadu Anna Muhammadan Abdu Hu Wa Rasooluhu
''I bear witness that there is no deity but Allah
who is without partner, and I bear witness that Muhammad (Peace be upon Him) is the Rasool.''
"O Allah, Shower Your Peace come upon Muhammad and the family of Muhammad, as you have brought peace to Ibrahim and his family.
Truly, You are Praiseworthy and Glorious. O Allah, Shower your blessing upon Muhammad and the family of Muhammad, as you have blessed Ibrahim and his family. Truly, You are Praiseworthy and Glorious". Iam Satisfied with Allâh as My Rabb and Cherisher,Iam Satisfied With Islam as My Din(religion) and I am satisfied with Muhammad as a Rasulallah (Messenger)sallallahu alaihi was salam) I seek Protection with ALLAH! With the Glorious and Noble Face of ALLAH! With the Complete and Perfect words of ALLAH! With the Exalted Attributes of ALLAH! From the Punishment of Hell; From chastisement in the Grave; From the Trial of Life and Death; From the Mischief of the dajjal. There is no power nor strength with (anyone) save Allah. ALLAH is Good and Only accept that which is Good. ALLAH is the Truth and only accept that which True. ALLAH is Pure and only accept that which is Pure. Ya ALLAH! ALL the praises are for You,You are the Holder of the Heavens and the Earth, And whatever is in them. Ya ALLAH! All praises are for You; You are are the Substaner of the Heavens and the Earth And whatever is in them. Ya ALLAH! All the praises are for you;You have the Possession of the Heavens and the Earth and whatever is in them. Ya ALLAH! All the praises are for You; You are Light(Nur) of the Heavens and Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the King of the Heavens and the Earth And whatever is in them. Ya ALLAH! All praises are for You; You are the Truth and Your Promise is the Truth, And Your word is the Truth and the Meeting with You is true, And Parardise is True And Hell is true and All the Prophets(peace be upon them) are true; And Muhammad Rasulallah(sallallahu alayhi wa salam) is true,And the Day of Resurrection is True. Ya ALLAH! You have promise and Your promise is the truth,Ya ALLAH! You have promise and Your words is the truth, Ya ALLAH! You have promise and You are the Truth!. Ya ALLAH! You have created Rasulallah(sallallahu alayhi wa salam) to be the most truthful of men and what He(sallallahu alayhi wa salam) has said is the absolute truth! Ya ALLAH! You have promise that You would send one who would revive,restore,rejuvevate Your Din(religion).Ya ALLAH it is geting late and time is not with us,Ya ALLAH You have Promise! Ya ALLAH You have Promise! and Your Promise is the Truth!. ---The heart is inherently dependent on Allah in two ways: from the point of view of worship, which is the ultimate goal, and from the point of view of seeking His help and relying upon Him, which are the means to that end. The heart cannot be sound, or succeed, or find joy, or be happy, or feel pleasure, or be good, or be at peace, or find tranquility, except by worshipping its Rabb, loving Him and returning to Him. Even if it attains all that it can enjoy of created things, it will not feel at peace or find tranquility, because it has an inherent need for its Rabb, for He is the focus of its worship, love and seeking, and this is the only way to attain joy, happiness, pleasure, peace and tranquility …
…For if a person is helped to attain what he loves, seeks, desires and wants, but he does not worship Allah, he will never achieve anything but sorrow, regret and suffering. He can never be free of the pain and hardship of this life except through loving Allah sincerely, so that Allah becomes his ultimate desire and he loves Him for what He is, and he loves anyone or anything else only for His sake, and he does not love anything for its own except Allah. If he does not achieve this (level of love), he has not properly understood the true meaning of "La illaha ill Allah" or of tawhid or of 'ubudiyyah or of loving Allah. There is something lacking in his iman and tawhid, and he will suffer pain, regret and anguish accordingly."
The highest degree of love is tatayyum (total enthrallment). The lowest degree is 'alaqah (attachment), when the heart is attached to the beloved: then comes sabahah (infatuation), when the heart is poured out: then gharam (passion), when love never leaves the heart: then ashaq (ardent love), and finally tatayyum. When we say that a person is enthraled, as it were, by Allah, it means that he worships Allah, because enthrallment is like enslavement to the beloved.
When a person submits to another even though he dislikes him, this is not worship or enslavement: when he loves someone but is not subservient to him, as a man might love his child or friend, this is not worship or enslavement either. Either of them alone is not enough when it comes to worshipping Allah. Allah must be more important than all else. Nothing is deserving of complete love and submission except Allah. Love for anything other then Allah is corrupt love, and veneration of anything except Allah is false veneration. Allah says:
"Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred: the wealth that you have gained: the commerce in which you fear decline: or the dwellings in which you delight - are dearer to you then Allah, or his messenger, or the striving in His cause - then wait until Allah brings about His Decision … " [Al-Qur'an 9:24]
Love, like obedience, should only be for Allah and His Messenger, and for the sake of earning Allah's pleasure:
" … But it is more fitting that they should please Allah and His Messenger … " [Al-Qur'an 9:62]
It is also for Allah and His Messenger to give:
"If only they had been content with what Allah and His Messenger gave them … " [Al-Qur'an 9:59]
Worship ('ibadah) and the things that are connected to it, such as complete trust and fear, and so on, can only be for Allah alone, as He says:
"Say (O Muhammad): 'O People of the Book (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allah.' Then if they turn away, say: 'Bear witness that we are Muslims.' " [Al-Qur'an 3:64]
If only they had been content with what Allah and His Messenger gave them, and had said:
"Sufficient unto us is Allah! Allah and His Messenger will soon give us of His bounty: to Allah do we turn our hopes!" [Al-Qur'an 9:59]
That would have been the right course. So it is it is for Allah and His Messenger to give, as He said:
" … So take what the Messenger assigns to you, and deny yourselves that which he withholds from you." [Al-Qur'an 59:7]
It is only Allah Who is sufficient for us, as He says:
"Those (the believers) to whom the people (the hypocrites) said: 'Verily, the people (the pagans) have gathered against you (a great army), therefore fear them.' But it (only) increased them in Faith, and they said: Allah (alone) is sufficient for us, and He is the Best Disposer of affairs (for us)." [Al-Qur'an 3:173]
"O Prophet! Allah is sufficient for you and for the believers who follow you." [Al-Qur'an 8:64]
The last ayah means sufficient for you and those who follow you of the believers, is Allah. Anyone who thinks that it means Allah and the believers with Him are sufficient for you is making a grave mistake. Allah also says:
"Is not Allah Sufficient for His slave? … " [Al-Qur'an 39:36]
In conclusion, therefore, we may say that slave ('abd) means the one who is enslaved by Allah and who submits and humbles himself to Him.
'Ubudiyyah is a comprehensive term that asserts the meaning of the ayah:
"You Alone do we worship and You Alone do we seek for Help." [Al-Qur'an 1:5]
It comprises the slavery of the heart, tongue and limbs to Allah ta'ala. The slavery of the heart includes both the qawl (saying of the heart) and 'amal (actions of the heart). The qawl of the heart is the belief (i'tiqad) in what Allah has informed about His Self, His Names and Attributes, His Action, His Angels, and that which He revealed in His Buk and sent upon the tongue of His Messenger Muhammad sallallahu 'alayhi wa sallam.
The 'amal of the heart include love for Allah, reliance upon Him, turning to Him in repentance, fearing Him, having hope in Him, devoting the Deen sincerely to Him, having patience in what He orders and forbids, having patience with His decrees and being pleased with them, having allegiance for His pleasure, having humility for Him and humbling oneself in front of Him, and becoming tranquil with Him.
The qawl (saying) of the tongue is to convey what Allah has revealed (in the Qur'an and authentic sunnah) regarding Himself, His Names and Attributes, His Actions, His Commands, His Prohibitions, and all that is related to this din, to call to it, defend it, to expose the false innovations which oppose it, and to establish its remembrance and to convey what it orders. The 'amal (actions) of the limbs include the salat (prayers), jihad, attending the Jumu'ah prayers and the rest of the Jama'at (congregational prayers), assisting those who are unable, and acting with gudness and kindness to creation, and other such acts.
This comprehensive meaning of the 'Ubudiyyah pertains to its specific type. The people who fall under this type of 'Ubudiyyah are the believers who obey, love, and sincerely follow the din of Allah ta'ala.
The second type of 'Ubudiyyah is the general one in which all creatures in the heavens and in the earth are subdued to Allah's sovereign Authority and Power; everything is subservient to His Will, and Authority; nothing occurs or ceases to occur except by His leave; His is the Kingdom and He disposes the affairs as He pleases. This type of 'Ubudiyyah is known as the 'Ubudiyyah of Qahr (Subduing) and Mulk (Sovereignty, Kingship, Possession, Mastership, etc.).
So, the part of the ayah signifying "You Alone do we worship" asserts the adherence to the four principles of 'Ubudiyyah:
1. The sayings of the heart;
2. The actions of the heart;
3. The sayings of the tongue; and
4. The actions of the limbs.
The other part, "You Alone do we seek for Help," stresses the fact that the believer must ask Allah alone to help him establish the 'Ubudiyyah and succeed in executing all what it requires..

THESE ARE THE SAYINGS OF THE HEART ----
ALLAH IS NEAR
RASULALLAH(SALLALLAHU ALAYHI WA SALAM)SAID THAT ALLAH STATED: I AM NEAR TO THE THOUGHT OF MY SERVANT AS HE THINKS ABOUT ME, AND I AM WITH HIM AS HE REMEMBERS ME. AND IF HE REMEMBERS ME IN HIS HEART, I ALSO REMEMBER HIM IN MY HEART, AND IF HE REMEMBERS ME IN ASSEMBLY I REMEMBER HIM IN ASSEMBLY, BETTER THAN HIS (REMEMBRANCE), AND IF HE DRAWS NEAR ME BY THE SPAN OF A PALM, I DRAW NEAR HIM BY THE CUBIT, AND IF HE DRAWS NEAR ME BY THE CUBIT I DRAW NEAR HIM BY THE SPACE (COVERED BY) TWO HANDS. AND IF HE WALKS TOWARDS ME, I RUSH TOWARDS HIM. - SAHIH MUSLIM, BOOK 35, CHAPTER 1, #6471
--------THE LIFE OF THIS WORLD AND THE HEREAFTER, IN THE HEART OF A PERSON, ARE LIKE THE TWO SCALES OF A BALANCE, WHEN ONE BECOMES HEAVIER THE OTHER BECOMES LIGHTER. - AMR IBN ABDULLAH (THE LIFE OF THIS WORLD IS A TRANSIENT SHADE, BY ABDUL-MAALIK AL-QAASIM)
THE HEART BECOMES CORRUPT THROUGH SIX MEANS: COMMITTING A SIN IN THE HOPE OF REPENTING, SEEKING KNOWLEDGE AND NOT APPLYING IT, PRACTICE WITHOUT SINCERITY, EATING THE SUSTENANCE OF ALLAH WITHOUT APPRECIATING HIM, NOT BEING PLEASED WITH ALLAH’S ALLOCATION (DESTINY), AND BURYING THE DEAD WITHOUT LEARNING FROM THEM. - AL-HASAN AL-BASRI (TAQWA: THE PROVISION OF THE BELIEVER, BY IMAM GHAZALI, IBN-AL-QAYYIM, AND IBN RAJAB AL-HANBALI, PAGE 30)
No one conceals something in his heart, but Allah causes it to be seen on his face or in a slip of the tongue. - Uthman ibn Affan (Uthman Ibn Affan Dhun-Nurayn, by Dr. Ali M. as-Sallabi, Page 133)
There are five remedies for the heart: The company of the pious, Recitation of the Qur’an, Emptying the inner self (of vices), Praying during the night, and Crying at dawn. – Abdullah Anaki (Taqwa: the provision of the believer, by Imam Ghazali, Ibn-Al-Qayyim, and Ibn Rajab al-Hanbali, Page 29)
How odd that some people mourn for the one whose body has died, but never mourn for the one whose heart has died – and yet the death of the heart is far more serious! - A righteous man (The four poisions of the heart, by Ibn al-Qayyim)
Guard strictly [the practice] of always inspecting and investigating your heart. For it may have the sickness of doubts or the sickness of desires, and everything has a cure. So the Noble Qur’aan is a cure for doubts and desires. - Ibn Uthaymeen (Ash-Sharh al-Mumti, Vol. 4, Page 22)
For the tongue to remember Allaah, and the body to serve Him, one should be free of the impact of others like being busy remembering and serving them. Thus, if the heart is overwhelmed by the servants rather than the master, and is preoccupied with futile knowledge, surely there will be no place for being closer to Allah, or being acquainted with His Names, Attributes, and Judgments. - Ibn al-Qayyim (Al-Fawaa’id)
There is no heart with life, awareness, a search for knowledge, and a desire for worship except that its greatest concern would be the search for Eemaan in Allaah, and knowing His Names and Attributes, and actualizing that with certain knowledge and Aqeedah. - Ibn Uthaymeen (Explanation of a Summary of al-Aqeedatul-Hamawiyyah by Ibn Taymiyyah explained by Ibn Uthaymeen, Page 13)
The person whose love and reverence for Allaah in his heart prevents him from disobeying Him, Allaah will venerate him in the hearts of creatures so that they will not humiliate him. - Ibn al-Qayyim (al-Fawaa’id, Page 59)
In order for a place to contain something, it must be free from whatever contradicts it. This principle applies to mankind and all creation as well as to belief and desires. So, if the heart is obsessed by belief in falsehood, there will be no place for truth. Accordingly, if the tongue is involved in trivial discourse, one shall be incapable of useful speech, unless falsehood is abandoned. Hence, if the body is busy doing wrong actions, then acts of worship will be inapplicable unless these contradictory actions are abandoned. - Ibn al-Qayyim (al-Fawaa’id)
The signs of a pure and healthy heart are: 1) One considers himself as belonging to the next world and not this world. He is a stranger in this world anxious to reach his abode in the Hereafter. 2) One continues to be upset with himself any time he commits a sin until he finally and completely repents to Allah. 3) One is more upset and unhappy if he misses his daily recitation of the Qur’an and dhikr, than if he had lost his wealth. 4) One finds greater pleasure worshipping Allah than any pleasure in eating and drinking. 5) One’s worries and concerns about this world leave him whenever he begins his formal prayers. 6) One’s only concern and worries are about Allah and doing deeds only for His sake. 7) One is more concerned and stingy about wasting time than a greedy person is with respect to his wealth. 8) One is more concerned about the correctness of his deeds than with the performance of the deeds themselves. - Ibn al-Qayyim (Ighaatha al-Lahfaa, Vol. 1, Pages 70-73)
Whosoever desires to purify his heart, then let him prefer Allah to his desires. - Ibn al-Qayyim (Ighaath Al-Lahafaan, Page 44)
So know that the world – and whatever is above it and below it in the water – will not be corrected except when the actions of its people are all for Allah. The actions of the body follow on from the actions and intentions of the heart. So when the actions and intentions of the heart are purely for Allah alone, then it is corrected, and likewise the actions of the body will also be correct. However, if the actions and intentions of the heart are for other than Allah, then it is corrupted, and likewise the actions of the body will be corrupted in proportion to how much the heart is corrupted. – Ibn Rajab al-Hanbali (Jaami al-Uloom wal-Hikam, Page 120)
Between the eyes and the heart there is a connection which means that the one is affected by the other, and if one of them becomes good, the other will also become good, and if one becomes corrupt the other will become corrupt. If the heart becomes corrupt the gaze will become corrupt, and if the gaze becomes corrupt the heart will become corrupt, and similarly if one is sound the other will also be sound. - Ibn al-Qayyim (Al-Jawaab al-Kaafee, Page 125)
There is no harder punishment than when the servant has a cruel heart and moves away from Allah. Hellfire was created to melt such cruel hearts. The most remote heart from Allah is the cruel one. If the heart is cruel, the eyes will never shed tears. Cruelty of the heart is caused by increasing four things over and above one’s needs: excessive food, sleep, talk, and socializing. When the body is sick, food and drink is of no use to it. Likewise when the heart is ill because of desires, advice is useless. - Ibn al-Qayyim (al-Fawaa’id, Page 156)
As for the five things that corrupt the heart, they are those that are referred to: 1) Mixing too much with people, 2) Wishful thinking, 3) Being attached to anything other than Allah, 4) Eating one’s fill, and 5) Sleeping. These five are the greatest corrupters of the heart. – Ibn al-Qayyim (Madaarij al-Saalikeen 1/453)
For everything there is a blessing, the blessing of the hearts is being pleased with Allah, the Almighty, the All-Powerful. - Imam Ahmad ibn Hanbal (Manaqib Al-Imam Ahmad by Ibn al-Jaawzi, Page 276)
If you see that your heart is heedless of your sins, then know that your heart is sick. It is not possible for hearts that are alive to accept/be content with being sick, and the sickness of the heart is sins. - Ibn Uthaymeen (Included in the Tafseer of Surat ash-Sharh, Verse 3, by Ibn Uthaymeen)
I saw that sins cause hearts to die, that base actions lead to their addiction, that avoiding sins is life for the heart, and that it is better for your soul for you to disobey it. – Abdullah Ibn Mubarak (Gems, Jewels, and Wise Sayings, interesting events & moral lessons from Islamic history by Abdullah Malik Mujahid)
When there is money in your hand and not in your heart, it will not harm you even if it is a lot; and when it is in your heart, it will harm you even if there is none in your hands. - Ibn al-Qayyim (Madaarij al-Saalikeen 1/463)
The one who is [truly] imprisoned is the one whose heart is imprisoned from Allah and the captivated one is the one whose desires have enslaved him. - Ibn Taymiyyah (al-Wahil as-Sayyib, Page 69)
The heart is the chief and its controls man. We must therefore consider the heart, exame it and purify it – perhaps, it contains impurities. Man might pretend to perform good deeds through the limbs but there might be in his heart this corrupt impurity that leads one to the Fire in the end. - Ibn Uthaymeen (Are we forced or do we have free will by Ibn Uthaymeen, Page 12)
The heart’s safety and soundness cannot be perfected, absolutely, until it is secure from five things: 1) From Shirk which nullifies Tawheed, 2) From innovations which opposes the Sunnah, 3) From a desire/lust that opposes the command (of Allah), 4) From heedlessness that contradicts remembrance (of Him), 5) From a desire that nullifies purity and sincerity (in intent and purpose). These five are barriers to Allah and beneath each of them are many other categories that contain unique issues which cannot be enumerated. - Ibn al-Qayyim (Al-Jawaab al-Kaafee 1/176)
The heart of the truthful person is filled with the light of truth and he has the light of Emaan. - Ibn al-Qayyim (Madarij as-Saalikeen 2/282)
No servant has been struck with a punishment greater than the hardness of the heart and being distant from Allah. - Ibn al-Qayyim (al-Fawaa’id, Page 262)
Seek out your heart in three places: When listening to the Qur’an, in the gatherings of [Allah’s] remembrance, and when [alone] in privacy. And if you do not find it in these places, then ask Allah to grant you a heart – for verily, you do not have one. - Ibn al-Qayyim (al-Fawaa’id, Page 479)
Laziness against the Salaah is a sign that the heart does not long for Allah. - as-Sa’di (Taysir ul Kareem, Page 211)
Do not sit with a person of innovation, for surely he will disease your heart. - Al-Hasan Al-Basree (Al-Itsaam, Page 62)
There are two characteristics which harden the heart: Speaking much and eating much. - Al-Fudhayl (Siyar A’lam al-Nabula)
The person who makes fun of others is often times worse than them. To make fun of people only springs from a heart that is full of bad characters. - Imam as-Sa’di (Taysir ul Kareem, Page 801)
People do not pray and say that the religion is in the heart. If it were to be in the heart they would have prayed. - Shaykh al-Fawzan (al-Ittihaf, Page 536)
When Allah knows that a person does not want the truth, He misguides his heart. - Ibn Uthaymeen (Liqa al-Bab al-Maftuh, 73)
Never does the servant turn wholeheartedly to Allah except that Allah turns the hearts of the believers to him, providing him their love. - Harim b. Hayyan (Siyar A’lam An-Nabula, 4/49)
Once the heart has tasted the sweetness of true servitude to Allah and love for Him, nothing else will be dearer to him than that and nothing else will take priority. - Ibn Taymiyyah (Al-Ubududiyyah by Ibn Taymiyyah)
A man said to al-Hasan al-Basri: ”O Abu Sa’eed, I am complaining to you of the hardness of my heart.” He said: ”Soften it with dhikr. The more forgetful the heart is, the harder it becomes, but if a person remembers Allah, that hardness softens as copper melts in the fire. Nothing can soften the hardness of the heart like the remembrance of Allah. Dhikr is healing and medicine for the heart. Forgetfulness is a disease, the cure for which is remembrance of Allah. - Al-Hasan al-Basri (Al-Waabil al-Sayib wa Raafi al-Kalim al-Tayyib, Page 142)
Whoever would like to know what his relationship with Allah is, let him look at what people promise him, and what Allah promises him, and see which of the two his heart is more assured of. - Shaqeeq al Balkhee (Hilyat al Awliyaah by al Asbahaanee 3/375)
A man is the one who fears the death of his heart, not his body. - Ibn al-Qayyim (Madarij al-Saalikeen 3/248)
The eye is the mirror of the heart. If a person lowers his gaze, the heart will lower its desires and whims. But if a person looks, the desire in his heart will be provoked. - Ibn al-Qayyim (Al-Fawaa’id)
The greatest of these things we waste are two, upon which are founded all other wasted things: the waste of the heart, and the waste of time. Wasting of the heart is to prefer the world over the Hereafter; and wasting of time is to have too much hope. Every corruption is found in the following of desires and having too much hope; and every benefit is found in the following of the guidance and preparing for the meeting with Allah; and Allah’s help is sought. - Ibn al-Qayyim (Al-Fawaa’id)
Rusting of the heart is due to two matters: Heedlessness and sins. Removing it is by two things: istighfaar and Dhikr. - Ibn al-Qayyim (Al Waabil as Sayyib, 92)
Three things that whomsoever has it his Emaan in Allah is complete: 1) If he is pleased his pleasure is not in falsehood. 2) If he is angry his anger does not divert him from the truth. 3) If he wishes to do something he does not take what is not his in order to do it. - Muhammad Ibn Ka’ab (Minhaaj al-Qaasideen, Page 169)
The people with the softest hearts are those who sin the least. - Makhul (Abu Bu’aym, Hilyah al-Awliya, Vol. 2, Page 344)
Four signs of wretchedness are: [having] a hard heart, dry eyes [that never cry], extended hopes [about this life], and greed and keenness to amass worldly things (the dunya). - Al-Hasan Al-Basri (Ibn Abi Al-Dunya, Kitab al-Zuhd, 36)
Abstaining from lowering one’s gaze engraves in the heart images of the one who is looked at. And the heart is like the Ka’bah, and surely it will not be satisfied with idols. – Ibn al-Qayyim (Al-Fawaa’id)
If there is no sadness in the heart, it is spoiled. - Malik bin Dinar (Siyar A’lam an-Nabula 5326)