Ad-Deenu an-Naseehah (The Religion is Sincerity) – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lesson 47: Point 76
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And it is not permissible to withhold naseehah (sincere advice) from anyone from the Muslims, whether righteous or sinful in matters of the religion.

So, whoever withholds it then he has acted deceitfully towards the Muslims and whoever acts deceitfully towards the Muslims then he has acted deceitfully towards the religion, and whoever acts deceitfully towards the religion then he has shown treachery towards Allaah, His Messenger and the believers.

[Souncloud Audio Link

Transcribed Audio:

His saying,And it is not permissible for you to withhold naseehah (sincere advice) from anyone from the Muslims whether they be righteous or sinful,” An-naseehah (sincerity) is to be pure and free of ghish (deceit) and a thing that is naasih; a thing that has its quality of naseehah, it is a thing that is khaalis (pure). So, the believer, it is obligatory that he should be naasih (sincere); meaning that he should be pure and free of hypocrisy; nifaaq and he should be pure and free of ghish (deceptiveness) and he should be pure and free of khadee`ah (cheating). His outward aspect and his inward aspect should be just the same with regard to truthfulness.

And an-naseehah (sincerity) is the religion just as the Prophet sallAllaahu `alayhi wa sallam said:

“The religion is an-naseehah (sincerity), the religion is sincerity, the religion is sincerity; an-naseehah. We said, ‘Towards whom O Messenger of Allaah?’ So he said, ‘Towards Allaah and towards His Book and towards His Messenger and towards the rulers of the Muslims and their common folk.”[1]

And what is meant by it (an-naseehah) here is that a person is free of every blameworthy characteristic and that he adorns himself with all the noble and virtuous manners and characteristics. So, the man who is naasih (has this quality of sincerity) is the one who is not deceptive, does not have any ghish (deceptive) towards anyone. He sallAllaahu `alayhi wa sallam said:

“Whoever deceives us is not from us.”[2]

So, the opposite of naseehah (sincerity) is al-ghish (deceptiveness). And the Prophet sallAllaahu `alayhi wa sallam repeated his saying ad-deenun naseehah (the religion is sincerity) three times for emphasis and to stress its importance and he limited the religion; all of it to being an-naseehah (sincerity).

An-naseehah (sincerity) towards Allaah and His Messenger; this is with regard to `aqeedah (creed and belief). So, a person will not be a Muslim unless his `aqeedah (creed and belief) is sound and is free of shirk and his actions are free of innovations (bid`ah) and he is one who is following the Messenger sallAllaahu `alayhi wa sallam. So, this person, he is the one who is an-naasih (one who is sincere) towards Allaah and His Messenger, i.e the one whose deeds are free of shirk and free of innovations.[3]

Sincerity towards the Messenger sallAllaahu `alayhi wa sallam is to truly believe; to have eemaan in his Messengership, and to love him, and to respect, and honour him `alayhissalaatu wassalaam, and to take him as an example to follow, and to give precedence to his saying over the saying of everyone, and to leave off innovations and new introductions, which are something that Allaah’s Messenger sallAllaahu `alayhi wa sallam warned against, and to believe him regarding whatever he informed about regarding things of the unseen of the past and the future, and to avoid whatever he sallAllaahu `alayhi wa sallam forbade. This is sincerity towards the Messenger sallAllaahu `alayhi wa sallam.[4]

His (sallAllaahu `alayhi wa sallam) saying, “…and towards His Book…” the Book of Allaah, the Mighty and Majestic, it is the Qur’aan such that you have eemaan that it is the speech of Allaah sent down; not created, it is not the speech of anyone else as is said by the people of misguidance; and that you learn it, and teach it, and that you act upon it, and that you acquire understanding of its meanings, and that you reflect upon it. This is sincerity towards the Book of Allaah, the Perfect and Most High; learning, and teaching, and understanding, and acquiring knowledge of it, and acting upon it. And likewise, from sincerity towards the Book of Allaah is to be plentiful in its recitation and not to be neglectful with regard to it.

And an-naseehah (sincerity) “…towards the rulers of the Muslims…” they are those who are in charge of the affairs, those in authority, that you obey them in that which is not disobedience to Allaah, the Perfect and Most High. And that you do not remove your hand from obedience, and that you do not rebel against them, and that you do not seek out their mistakes and their hidden faults and expose them to the people.

And from sincerity (naseehah) towards them is that if you have knowledge (`ilm) and you have the ability to sincerely advise them that you do so personally between yourself and them; you cause the advice to reach them and inform them about mistakes, which occur from them or from their subjects, you let them know about that but you do not speak about them in gatherings, for this will be a case of ghish (treachery). So, an-naseehah (sincerity) is that you convey sincere advice from yourself to them. This is from sincerity towards the person in authority.

And likewise, from sincerity towards the person in authority is to carry out the duty that he puts you in charge of carrying out, whether it is a wazeefah (duty or a post) or being placed in charge of something or other than that from the affairs of the religion and the worldly life, that you carry the duty out which the one in authority has entrusted you with in the best manner and that you do not miss anything of it out and if you see any deficiencies then you inform the one in authority between yourself and him. You inform him of the deficiencies so that he can remedy it. This is sincerity.

And from sincerity towards those in authority is to make du`a (supplication) for them that they be rectified since if they are sound and rectified, the subjects will be sound and rectified and that you make du`a (supplication) for them. So, if you see a man who is a student of knowledge who does not make supplication for them or who criticises making supplication for them then you should know that he is treacherous (ghaash) and he is not one who is sincere towards the person in authority.

And sincerity “…towards the common Muslims,” is that you direct them to what is correct; and you warn them against errors, and that you command the good and forbid the evil, and that you teach the one who is ignorant, and that you remind the person who is heedless, and that you love for him the good that you love for yourself, and to have compassion for the poor person, and you give charity (sadaqah) for the needy. This is an-naseehah (sincerity).

And likewise, that he gives good advice to the person who consults him and he guards secrets for one who trusts him regarding something and to safeguard things which are entrusted with you. He should be sincere from all aspects. And sincerity is with regard to buying and selling such that he does not deceive and does not trick.

This is an-naseehah (sincerity) in brief. So, whoever is not like that then he is treacherous and the Prophet sallAllaahu `alayhi wa sallam said:

“Whoever deceives us then he is not from us.”

Footnotes:

[1] Reported by al-Bukhaariyy in disconnected form; meaning in a chapter heading, you’ll find it there in the Book of Eemaan; the 2nd book, chapter 42.

And it’s reported in connected form by Imaam Muslim (55) from a hadeeth of Tameem ad-Daari radiyAllaahu `anhu and Imaam Muslim does not have the repetition of his saying (sallAllaahu `alayhi wa sallam): “Ad-deenun naseehah (the religion is sincerity)…”. Meaning; there in Saheeh Muslim, it only occurs once that he said: “Ad-deenun naseehah (the religion is sincerity).

Rather, that occurs being reported by Imaam Ahmad and Aboo Daawood and at-Tirmithee and others and at-Tirmithee said it is hasan, saheeh (good, authentic).

Translator’s side point: Shaykh al-Albaaniyy, likewise, declared it with the addition there as being saheeh (authentic).

[2] Reported by Muslim (101) from a hadeeth of Aboo Hurayrah radiyAllaahu `anhu and also reported by Muslim (102 ) with the wording:

“Whoever deceives then he is not from me.”

The 1st wording in Muslim is:
“Whoever deceives us then he is not from us.”

The 2nd wording reported by Muslim is:
“Whoever deceives is not from me.”

[3] Shaykh Saalih as-Suhaymee hafizahullaah said with regard to this first part of the hadeeth: “Ad-deenun naseehah (the religion is sincerity) and then when they asked, “To whom, oh Messenger of Allaah?” He said, “firstly, lillaah (towards Allaah).” 

He said, “By obedience to Him and not disobeying Him and by implementing `Uboodiyyalahum (servitude towards Him) and by establishing His Tawheed with regard to His Ruboobiyyah (Lordship) and with regard to His `Uloohiyyah (His sole right to all worship) and with regard to His names and attributes and that you seek by performance of your deeds His face & that you are sincere in your deeds, which you carry out. So, you are sincere in them and true in them.”

[4] Shaykh Saalih as-Suhaymee hafizahullaah mentioned more or less the same point. He added a point also, he had a no. of points, from them was,

“Having love for the Messenger sallAllaahu `alayhi wa sallam and also making supplication for; salaat and salaam upon Allaah’s Messenger sallAllaahu `alayhi wa sallam. And not writing just it’s abbreviated forms like  SAW, SAAW, or SAAS. We seeks Allaah’s refuge from this abridging  of salaat and salaam upon Allaah’s Messenger,  as this is from the Raafidah Shi`a.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharh as-Sunnah of Imaam Barbahaaree

To Make one’s Deeds Purely and Sincerely for Allaah – Sharh as-Sunnah | Dawud Burbank [Audio|En]

Bismillaah

Sharh as-Sunnah : Lessons 38 : Point 52
Shaykh Fawzan | Dawud Burbank [Audio|English]

Imaam Barbahaaree rahimahullaah said:

And to make one’s deeds purely and sincerely for Allaah.

[Souncloud Audio Link

Transcribed Audio:

Making one’s deeds purely and sincerely for Allaah such that there is no shirk in it for Allaah will not accept any action except that which is done purely and sincerely for His Face, having no shirk in it nor association of others along with Him in it. And this is one of the two conditions for an action to be acceptable.

And the second condition is al-mutaaba`ah (following the example of the Messenger sallAllaahu `alayhi wa sallam in doing that action) and acting upon the Sunnah such that the action is in conformity with the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam such that it does not contain bid`ah (innovation) because Allaah does not accept innovation. Rather, He punishes for them even if a person exhausted himself in doing deeds. If he did not make the deeds purely and sincerely for Allaah, then they will be scattered dust. And if a person exhausted himself in doing a deed which is not in conformity with the Sunnah then it will be rejected. And it will not be accepted except along with these two conditions that it is done purely and sincerely for Allaah alone and it’s done in conformity with the Sunnah of Allaah’s Messenger sallAllaahu `alayhi wa sallam.

وَقَالُوا لَن يَدْخُلَ الْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَارَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ – 2:111

And they (the People of the Book) said no-one will enter Paradise except for one who is a Jew or a Christian. That is their false hope. Say, “Bring your proof if you are speaking the truth.” (Sooratul-Baqarah (2), aayah 111)

Rather, this is to refute what they are negating.

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِندَ رَبِّهِ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ – 2:112

Rather it will be entered by whoever submits his face to Allaah and he is a doer of good then his reward will be with his Lord and there will be no fear upon them nor will they grieve. (Sooratul-Baqarah (2), aayah 112)

“Whoever submits his face to Allaah,” meaning he makes his deeds purely and sincerely for Allaah.

“He is a doer of good,” meaning one who is following the Messenger sallAllaahu `alayhi wa sallam and this applies to everyone, the Jews and the Christians and the rest of the world, it must be with these two conditions; with purity and sincerity for Allaah and with following the Messenger.

Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan
hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Saima Zaher.

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]

Visit : Book Study of Sharhu Sunnah of Imaam Barbahaaree

Types of Showing Off in Worship – Dr. Saleh As Saleh

If a person shows off in his worship, then this falls under four categories.

1. If showing off is the driving force behind doing the act of worship, then the worship is invalid. It is reported in the hadeeth qudsi that Allaah (سُبْحَانَهُ وَ تَعَالَى) said,

“I am the One, One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I shall abandon him with one whom he associates with Allaah.” [3]

2. If a person begins his worship sincerely and showing off occurs later at which point he tries to stop showing off, then his worship is valid.

Otherwise, if he continues and does not attempt to ward it off, inclining towards it, then one examines whether the latter part of this worship depends on its earlier part or vice verse. For example, with salaah and wudhu, these worships would become invalid in this case.

On the other hand, if the worship is distinguished such that the parts are independent, then whatever occurred before showing off is valid, and whatever occurred after the person began to show off is invalid. For instance, a person gives $50 in charity sincerely. Later, he gives $500 to show off. His first donation is valid while the $500 are invalid.

3. If a person begins to show off after concluding the worship, then the worship is valid. However, this nullifies the reward for the worship.

Allaah (سُبْحَانَهُ وَ تَعَالَى) said (in the translation of the meaning):

“O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allaah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allaah does not guide the disbelieving people.”

Surah al-Baqarah (2:264)

4. The showing off is in the descriptive manner of the worship, not its origin. As such, the person initiates the action for the sake of Allaah (سُبْحَانَهُ وَ تَعَالَى) but shows off in its description.

For instance, someone begins his salaah sincerely, but he hears someone come, at which point he begins to perfect his salaah more than normal. In this situation, all of that which he added to the sincere part of the salaah will have no reward.

Footnotes:
[3] Reported in Saheeh Muslim, (English translation no. 7114, book 42)

SourceAl-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah. The Basic Rulings and Principles of Fiqh – The Beneficial, Eloquent Classifications and Differentiations. Foundation -5

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon: (1) Sh. Ibn Sa’di’s original explanation, (2) Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and (3) Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Posted from: http://understand-islam.net/site/index.php?option=com_wrapper&view=wrapper&Itemid=195

Related Links:

Ikhlaas & Mutaaba : A Nice Benefit regarding As-Shahadataan (Two Shahaadah) – Abu Muhamamd al Maghribee [Short Clip|En]

Listen / Download this Mp3 Clip (Time 10:56)
[audio https://salafiaudio.files.wordpress.com/2015/07/ikhlaas-mutaaba-a-nice-benefit-regarding-as-shahadataan-two-shahaadah-abu-muhamamd-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

Adding the title “Hajji” to the Name after completing the Hajj

Beware of Riyaa, which is doing a deed for the sake of being seen or heard.

An example of this when someone goes to Hajj so that it can be said of him “Hajji so and so.” The title Hajji (or Al-Hajj in Arabic) was not a term that was known to the righteous predecessors (Salaf as-Saalih), so we cannot hear from any of them that he said about his brother “Hajji so and so.” Rather, this is from the innovations of those in recent times. So have sincerity in your Hajj and say as Allaah’s Messenger (Sallallaahu ‘alaihi wa Sallam) said:

“O Allaah, (this is) a Hajj with no riyaa or sam’ah in it.” [2]

[2] Translator’s Note: Riyaa means doing deeds to be seen and Sam’ah means doing deeds to be heard.

Source: Advice and Guidelines for those Performing Hajj – Shaikh Muhammad Ibn Jameel Zaynoo, Translator: isma’eel alarcon – al-ibaanah.com

Listen / Download this Mp3 Clip 

The above short clip has been extracted from the Lesson 1 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

The Sharee’ah is Based Upon two Principles: Sincerity to Allaah & Following the Messenger – Imam as-Sa’di

Al-Qawaa’id wal-Usool al-Jaami’ah wal-Furooq watTaqaaseem al-Badee’ah an-Naafi’ah – The Basic Rulings and Principles of Fiqh -The Beneficial, Eloquent Classifications and Differentiations

By Sh. ‘Abdur Rahmaan ibn Naasir As-Sa’di (rahimahullaah) (d. 1376 A.H./1956 C.E.)

Discussion based upon:
1-Sh. Ibn Sa’di’s original explanation
2-Our Sh. Muhammad ibn Saalih Al-‘Uthaimeen’s Commentary, and
3-Full explanation by our Sh. (Dr.) Sami ibn Muhammad As-Sghair (summer 1427 A.H./2006 C.E.)

Prepared by Saleh As-Saleh rahimahullaah

Foundation five is entitled:

The sharee’ah is based upon two principles, sincerity to Allaah (subhaanallaahu wa ta’aalaa) the One who deserves to be worshipped Alone, and following the Messenger (sallallaahu ‘alayhi wa sallam).

Click the Link below to read or download the PDF

The Basic Rulings and Principles of Fiqh 05 – Shaykh as-Sa’di – Dr Saleh as Saleh

Check other  Basic Rulings and Principles of Fiqh  at the link below

Explanation of Basic Rulings & Principles of Fiqh (Usuul ul Fiqh) – Shaykh Sa’adi – Dr. Saleh as Saleh

Sincerity in Asking for Martyrdom – Dr Saleh as Saleh [Audio|En]

Explanation of Riyaad us Saaliheen – Truthfulness – by Dr. Saleh As-Saleh
Hadeeth 57 : Sincerity in Asking for Martyrdom

Listen / Download Mp3 Here (Time 20:30)

From the sayings of the Salaf about Truthfulness and Sincerity

Collected by Abdul Wahhab bin Muhammad as-Salafi
Taken from sahab.net
Translated by Abbas Abu Yahya

1- The slave of Allaah cannot actualize ‘You are the One that we worship’ except with two principles: one of them is following the Messenger and the second is having sincerity (Ikhlaas) for the one worshipped.

Ibn al-Qayyim – ‘Tahdeeb al-Madrij’ 68

2- Sincerity for Allaah is that a person’s intent is for Allaah and intends everything for Him, causing fountains of wisdom to spring up from his heart on to his tongue.

Ibn Taymeeyah – ‘an-Naboowaat’ 147

3- Whenever the sincerity of the slave of Allaah strengthens, his worship becomes more complete.

Ibn Taymeeyah – ‘al-Fatawa’ 10/198

4- In relation to the amount of Tawheed a slave has for his Lord, and his sincerity for the religion for Allaah is the amount he is deserving of the generosity of Allaah upon him, from intercession and other things.

Ibn Taymeeyah – ‘As-Sarim al-Monkey’ 390

5- A person does not show his actions to the creation, except due to his ignorance of the Greatness of the Creator.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 31

6- Ikhlaas cannot be achieved except after having Zuhud, and there is no Zuhud except after havingTaqwa, and Taqwa is following the commands (of Allaah and His Messenger) and keeping away from prohibitions.

Ibn Taymeeyah – ‘al-Fatawa’ 1/94

7- Strive today in implementing Tawheed, since there is nothing that will deliver you to Allaah except Tawheed. Also, be eager in fulfilling its rights, since there is nothing that can save you from the fire except Tawheed.

Ibn Rajab – ‘Kalimat ul-Ikhlaas’ 54

8- Whoever is sincere in regards to the actions of the Deen, which he does for Allaah, then he is from the pious Awliyah of Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 1/8

9- If you correct your hidden deeds subsequently Allaah will correct your outward deeds.

Ibn Taymeeyah – ‘al-Fatawa’ 3/277

10- Having the correct understanding of the Deen is light which Allaah throws into the heart of the slave of Allaah, which is increased by having the Taqwa of Allaah and having good intent.

Ibn al-Qayyim – ‘Ilaam al-Muaq’een’ 1/69

11- Ikhlaas is the way to salvation, Islaam is the ship to safety and Emaan is the seal of security.

Ibn al-Qayyim – ‘Dar miftah as-Sa’ada’ 1/74

12- Certainly the strength of Yusuf’s sincerity – alayhi sallam – was stronger than the beauty of Azeez’s wife, stronger than her allure, and his want for her.

Ibn Taymeeyah – ‘al-Fatawa’ 10/602

13 – 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-Salikeen’ 2/282

14- The sincere person is fortified by Allaah due to his worship of Him Alone, intending his Face Alone.  He has humility for Him Alone, and hope in Him Alone, requesting from Him Alone, submissiveness for Him Alone and has a dire need of Him Alone.

Ibn al-Qayyim – ‘Madarij as-Salikeen’ 2/202

15- There is nothing that drives away the afflictions of this world except Tawheed. That is why the supplication of the distressed person is with Tawheed.   Such as, the supplication of Yunus.  The distressed person does not supplicate by what Yunus supplicated with except that Allaah releases him from his hardship with Tawheed.

There is nothing more gruesome for the distressed person except shirk, and there is nothing that can rescue you from it except Tawheed, it is the refuge for the creation, its shelter, its fortress and its aid.

Ibn al-Qayyim – ‘al-Fawaid’ 96

16-The reward is doubled in accordance with one perfecting his Islaam and with his perfecting the strength of Ikhlaas, in that action.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/316

17- If a benefit could be achieved from an action performed without Ikhlaas, then Allaah would not have criticised the hypocrites.

Ibn al-Qayyim – ‘al-Fawaid’ 65

18- Without doubt al-Ikhlaas negates the reason for entering into the Fire, therefore, who ever enters the fire, from those who said: ‘‘la illah ila Allaah’ (there is none worthy of worship except Allaah)’ then this is proof that he never implemented the sincerity of ‘‘la illah ila Allaah’which would have prohibited him from the fire.

Ibn Taymeeyah – ‘al-Fatawa’ 10/261

19 – If the slave of Allaah perfects his Tawheed and his sincerity for Allaah and he establishes / fulfills all its conditions with his heart, and his tongue and his limbs then forgiveness for his past sins becomes obligatory.

Ibn Rajab – ‘Jama’ al-Aloom’ 2/417

20 – Fitnah continues upon the heart, except if the Deen of the slave is completely for Allaah.

Ibn Taymeeyah – ‘al-Fatawa’ 10/545

21- Without doubt, the sincere person has tasted the sweetness of his worship for Allaah, this is what stops him from performing worship for other than Allaah, since there is nothing more sweet or more blessed for the heart than the sweetness of Emaan in Allaah the Lord of the worlds.

Ibn Taymeeyah – ‘al-Fatawa’ 10/215

22- The different grades of doing actions for Allaah are in relation to what is in the heart fromEmaan, sincerity, love and that what follows them.

Ibn al-Qayyim – ‘al-Waabil as-Sayib’ 22

23- Sincerity is not combined in the heart along with the love of being praised by the people, and being commended by them, and also having greed for what the people have, except like water being combined with fire.

Ibn al-Qayyim – ‘al-Fawaid’ 267

24- Ikhlaas and Tawheed are a tree in the heart.  Its branches are good actions.  Its fruits are a good life in this world, and eternal comfort in the Hereafter, and just like in Paradise the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed andIkhlaas in this world.

Ibn al-Qayyim – ‘al-Fawaid’ 292

25- An action done without Ikhlaas and without following the Messenger is like a traveler whose sock becomes filled with sand, which weighs him down, and has no benefit.

Ibn al-Qayyim – ‘al-Fawaid’ 89

26- Allaah loves from His slave that he beautifies his tongue with the truth, and his heart withIkhlaas and love, turning repentantly and reliance upon Allaah.

Ibn al-Qayyim – ‘al-Fawaid’ 327

27- Having sincerity for the Deen of Allaah is the foundation of justice, likewise committing Shirkwith Allaah is a great injustice.

Ibn Taymeeyah – ‘al-Fatawa’ 1/87

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary – Shaykh Muhammad Baazmool

THE THIRD FOUNDATION:

Sincerity in seeking knowledge is a condition that is continuous and not just preliminary:

What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity.

Some scholars have provided the following definition for sincerity (ikhlaas): Ibn Jamaa’ah said:

“It means that one has a good intention when seeking knowledge, by intending through his studies to please Allaah, to act in accordance with what he learns, to revive the Sharee’ah (Islamic legislation), to illuminate his heart, to elucidate its (i.e. knowledge’s) hidden meanings; to get near to Allaah on the Day of Judgement, and to subject oneself to what Allaah has prepared for those who possess it, such as His Contentment and great virtue.”

Sufyaan Ath-Thawree, may Allaah have mercy on him, said:

“I did not try to rectify anything that was more difficult upon me than my intention.”

One should not intend, by his search for knowledge, to fulfil some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower.

Abu Yoosuf, may Allaah have mercy on him, said:

“Intend Allaah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn’t leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn’t leave from it until I was disgraced.

Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allaah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allaah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on these (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts.” [11]

* This principle entails several matters, the most important of which is:

The Devil enters into the hearts of some people desiring to turn them away from knowledge based on the argument that one should leave off seeking knowledge until he first purifies his intention. This is a plot, scheme and deception of the Devil. Rather, it is upon a Muslim to continue and persevere in his search for knowledge, and to constantly re-evaluate his intention, as Sufyaan Ath-Thawree said: “I did not try to rectify anything that was more difficult upon me than my intention.”

And this is Sufyaan we are talking about, so it applies even more so for those other than him!! Therefore, one should not make this into something that diverts him away from seeking knowledge.

When Hishaam Ad-Dustawaa’ee, may Allaah have mercy on him, said;

“By Allaah, I cannot (honestly) say that I ever went out one day to seek hadeeth for the sake of Allaah”, Adh- Dhahabee, may Allaah have mercy on him, commented on this saying: “By Allaah, me either!”

The Salaf would seek knowledge for the sake of Allaah, and so they became dignified and went on to become Imaams that were followed and looked up to by the people. And there were other people from among them who did not seek knowledge for the sake of Allaah at first, but yet they still attained the knowledge, then they woke up and examined themselves. And so the knowledge led them to have sincerity while on their path (of seeking knowledge). This becomes clearer in what was stated by Mujaahid and others: “We sought this knowledge while not having a big intention concerning it. Then Allaah granted us the intention (for it) afterward.”

Others would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.” So this is also good.Then, afterwards, they went on to spread the knowledge with righteous intentions.

And there were other people that sought knowledge with corrupt intentions – for the sake of the worldly life and so that they could be praised by the people. So they got what they intended.

The Prophet (Sall Allaahu alaihi wa Sallam) said: “Whoever fights in battle with the intention of (getting) war booty, he will have what he intends.

You will find this type of people not being illuminated by the light of knowledge. The knowledge has no impact on their souls nor does it produce a noticeable result in their actions. Rather, the one with knowledge is only he who fears Allaah.

Then there were other people that attained knowledge and achieved positions due to it, but they oppressed people and abandoned the requisites of knowledge, thus embarking on committing major sins and lewd acts!! So woe be to them – these people are not scholars.

Some other people do not fear Allaah with regard to their knowledge, but rather engage in schemes, issuing verdicts permitting prohibited matters and reporting unauthentic and irregular narrations.

Other people show audacity before Allaah and fabricate ahaadeeth, so Allaah exposed them and their knowledge left them. So their preparation became only for the Hellfire.

All of these types of people took in a large portion of knowledge, and they excelled in it, in the general sense. Then they were succeeded by later generations that had deficiency in knowledge and action. Then there followed a people after that who ascribed themselves to knowledge outwardly but were not well-versed in it, with the exception of a few among them who thought that because of that they had become noble scholars. However, it did not cross their minds that they were gaining nearness to Allaah through it.

The reason for this is because they did not experience any teacher that was taken as a role model with regard to knowledge. So they became like savage barbarians. The biggest aim of one of their teachers was to obtain and amass costly books which they could look into on any given day. So they would misinterpret what was stated therein and not agree with it. We ask Allaah for salvation and pardon.

Some of them have stated: “I am not a scholar, nor have I seen a scholar.” [12]

This third foundation is from amongst the important principles – and it is that a student strives to make his intention purely for the sake of Allaah when seeking knowledge. Achieving sincerity is something necessary. Allaah says:

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ
“And they were commanded not except to worship Allaah sincerely, making the worship purely for His sake.” [Surah Al-Bayyinah: 5}

As we mentioned before, seeking the religious knowledge that is required in order to properly worship Allaah is itself an act of worship and part of the implementation of Laa Ilaaha IllaaAllaah. So in summary, seeking knowledge is an act of worship that one must strive to have sincerity in whilst performing it. The Messenger of Allaah (Sall Allaahu alaihi wa Sallam) said: “Verily, actions are based on intentions. And verily, every man will have what he intends.” [13]

Based on this, we say: A student of knowledge must continuously strive to correct his intention and to make it purely for the sake of Allaah.

Someone may say: “Does this mean that I should not seek knowledge until I (first) correct my intention?”

I say: No. Rather, you should seek knowledge. But while you are seeking knowledge, you should examine yourself and rectify yourself by way of correcting your intention. If this person continues, saying: “I want to leave off seeking knowledge until I (first) correct my
intention!!”

I will reply by saying: This is a trap from the Devil. He has opened up for you one of the doors of good intending by that to turn you away from that which is better and greater. So therefore, you should continue and be perseverant in your search for knowledge. And you should continuously rectify yourself, for indeed your knowledge – Allaah-willing – will guide you to make your intention sincerely for the sake of Allaah.

The Salaf would say: “We sought this knowledge for other than the sake of Allaah. But the knowledge refused that it should be sought except for the sake of Allaah.”

References

[11] Tadhkirat-us-Saami’ wal-Mutakallim (pg. 69-70)
[12] Siyar A’laam an-Nubalaa (7/152-153)
[13] Al-Bukhaaree reported this hadeeth in his Saheeh: Book of the Beginning of Revelation (no. 1) on the authority of Umar bin Al-Khattaab (radhi Allaahu anhu) and Muslim in his Saheeh: Book of Leadership (no. 1907)

Read the full eBook :
Laying the Foundations for Seeking Knowledge : Shaikh Muhammad Baazmool

Prohibition of Show-off

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 288
Prohibition of Show-off

Allah, the Exalted, says:

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him).” (98:5)

Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men.” (2:264)

… and to be seen of men, and they do not remember Allah but little.” (4:142)

1616. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Almighty Allah says, `I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..”
[Muslim].

1617. Abu Hurairah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “The first to be judged on the Day of Resurrection will be a man who had died as a martyr. He will be brought forward. Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I fought for Your Cause till I was martyred.’ Allah will say: `You have lied. You fought so that people might call you courageous; and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell. Next a man who had acquired and imparted knowledge and read the Qur’an will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. Then He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I acquired knowledge and taught it, and read the Qur’an for Your sake.’ Allah will say to him: `You have lied. You acquired knowledge so that people might call you a learned (man), and you read the Qur’an so that they might call you a reciter, and they have done so.’ Command will then be issued about him, and he will be dragged on his face and thrown into Hell. Next a man whom Allah had made affluent and to whom Allah had given plenty of wealth, will be brought forward, Allah will remind him of the favours He had bestowed upon him and the man will acknowledge them. He will ask him: `What did you do to express gratitude for it?’ The man will reply: `I did not neglect any of the ways You liked wealth to be spend liberally for Your sake’. Allah will say to him: `You have lied. You did it so that people might call you generous, and they have done so.’ Command will then be issued about him and he will be dragged on his face and thrown into Hell.
[Muslim].

1618. `Abdullah bin `Umar (May Allah be pleased with them) said: Some people told me, “We visit our rulers and we tell them things contrary to those which we say when we depart from them.” `Abdullah bin `Umar (May Allah be pleased with them) replied: “In the era of the Messenger of Allah (sallallaahu ’alayhi wa sallam) we considered this to be an act of hypocrisy.
[Al-Bukhari].

1619. Jundub (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “He who so acts to show off, Allah will disgrace him on the Day of Resurrection, and he who does good deeds so that people (may hold him in high esteem), Allah will expose his hidden evil intentions before the people on the Day of Resurrection.
[Al-Bukhari and Muslim].

1620. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A person who acquires (religious) knowledge, which is (normally) acquired to gain the Pleasure of Allah, (for the sole reason) to secure worldly comforts will not even smell the fragrance of Jannah on the Day of Resurrection (i.e., will not enter Jannah).”
[Abu Dawud].

Sincerity and Significance of Intentions and all Actions, Apparent andHidden

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 1
Sincerity and Significance of Intentions and all Actions, Apparent and Hidden

Allah, the Exalted, says:

And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion.” (98:5)

“It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him.” (22:37)

“Say (O Muhammad (sallallaahu ’alayhi wa sallam) ): Whether you hide what is in your breasts or reveal it, Allah knows it“. (3:29)

1. Narrated ‘Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for.
[Al-Bukhari and Muslim].

2. Narrated ‘A`ishah (May Allah be pleased with her) reported: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “An army will raid the Ka`bah and when it reaches a desert land, all of them will be swallowed up by the earth.” She asked; “O Messenger of Allah! Why all of them?” He answered, “All of them will be swallowed by the earth but they will be raised for Judgement according to their intentions.”
[Al-Bukhari and Muslim].

3. A`ishah  (May Allah be pleased with her) narrated that the Prophet (sallallaahu ’alayhi wa sallam) said, “There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention.* So if you are summoned to fight, go forth.”
[Al-Bukhari and Muslim].

*. Intention according to An-Nawawi: It means that goodness which ceased to continue by the cessation of emigration can still be obtained by Jihad and by intending accomplishing good deeds.

4.  Jabir bin Abdullah Al-Ansari (May Allah be pleasedwith them) reported: We accompanied the Prophet (sallallaahu ’alayhi wa sallam) in an expedition when he said, “There are some men in Al-Madinah who are with you wherever you march and whichever valley you cross. They have not joined you in person because of their illness.” In another version he said: “They share the reward with you.”
[Muslim].

It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet (sallallaahu ’alayhi wa sallam) when he remarked, “There are people whom we left behind in Al-Madinah who accompanied us in spirit in every pass and valley we crossed. They remained behind for a valid excuse.”

5.  Ma`n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were Companions) reported: My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: “I had not intended you to be given.” So we went to Messenger of Allah (sallallaahu ’alayhi wa sallam), and put forth the matter before him. He said to my father, “Yazid, you have been rewarded for what you intended.” And he said to me, “Ma`n, you are entitled to what you have taken.”
[Al-Bukhari].

6. Abu Ishaq Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been given the glad tidings of entry into Jannah) narrated: Messenger of Allah (sallallaahu ’alayhi wa sallam) visited me in my illness which became severe in the year of Hajjat-ul-Wada` (Farewell Pilgrimage). I said, “O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter. Should I give two-thirds of my property in charity?” He (sallallaahu ’alayhi wa sallam) said, “No”. I asked him, “Then half?” He said, “No”. Then I asked, “Can I give away one-third”. He said, “Give away one-third, and that is still too much. It is better to leave your heirs well-off than to leave them poor, begging people. You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife”. I said, “O Messenger of Allah, would I survive my companions?” He said, “If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing. You will survive them … your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam). You will survive others till the people will derive benefit from you, and others would be harmed by you.” Messenger of Allah (sallallaahu ’alayhi wa sallam) further said, “O Allah, complete for my Companions their emigration and do not cause them to retract.” Sa`d bin Khaulah was unfortunate. Messenger of Allah (sallallaahu ’alayhi wa sallam) lamented his death as he died in Makkah.
[Al-Bukhari and Muslim].

7. Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments”.
[Muslim].

8. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported that Messenger of Allah  (sallallaahu ’alayhi wa sallam) was asked about who fights in the  battlefield out of valour, or out of  zeal, or out of  hypocrisy, which of this is considered as fighting in the cause of Allah? He said: “He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah”.
[Al-Bukhari and Muslim].

9. Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said: “When two Muslims are engaged in a combat against each other with their sword’s and one is killed, both are doomed to Hell”. I said, “O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?” He (sallallaahu ’alayhi wa sallam) replied: “He was eager to kill his opponent”.
[Al-Bukhari and Muslim].

10. Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “The reward for Salat performed by a person in congregation is more than 20 times greater than that of the Salat performed in one’s house or shop. When one performs Wudu’ perfectly and then proceeds to the mosque with the sole intention of performing Salat, then for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque, and when he enters the mosque, he is considered as performing Salat as long as it is the Salat which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They say: ‘O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance’. This will carry on as long as he does not pass wind“.
[Al-Bukhari and Muslim].

11. `Abdullah bin `Abbas (May Allah be pleased with them) reported:  Messenger of Allah (sallallaahu ’alayhi wa sallam) said that Allah, the Glorious, said: “Verily, Allah (SWT) has ordered that the good and the bad deeds be written down. Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if  he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed”.
[Al-Bukhari and Muslim].

12. `Abdullah bin `Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (sallallaahu ’alayhi wa sallam) as saying: “Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: `Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.’ Thereupon, one of them said: `O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If  I did so to seek Your Pleasure, then deliver us from the distress caused by the rock’. The rock moved slightly but they were unable to escape. The next said: `O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.’ The rock moved aside a bit further but they were still unable to get out. The third one said: `O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours – camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If  I did so seeking Your Pleasure, then relieve us of our distress.’ The rock slipped aside and they got out walking freely”.
[Al-Bukhari and Muslim].

The Righteous Action – Shaykh al-Albani

Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
Al-Ibaanah Magazine Issue No.1 – Dhul-Qa’dah 1415H / April 1995

What Benefits the Dead

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me – this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me – this is his family. The third companion says: I am with you in life and in death.” [2]

The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3]

These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions – such as wealth, servants or relatives – are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh.

These ahâdîth intend to direct Muslims to be concerned with actions which will stay with them forever; and not to strive for wealth and position for the sake of relatives, family and servants. Apparently, the Prophet sallallâhu ’alayhi wa sallam wanted to show us the value of good actions when he related these ahâdîth to us, (which can be found) in the books of Zuhd (renouncement of the world). He pointed out to us that because actions will last rather than wealth, you have to make your actions righteous. Part of making ones actions righteous is through good wealth that is earned lawfully and spent in a good manner. Then one gains the rewards of ’amalus-sâlih (a righteous action).

The Acceptable Action

Therefore, in these ahâdîth, the Prophet sallallâhu ’alayhi wa sallam encouraged us to make our actions righteous, whether gaining wealth or other things. However, we must remember a certain fact about this action, a fact that many people neglect. The explanation of this fact should actually be a complete lesson in itself; and it is that only a righteous action is beneficial, not just any action.

So what are the conditions that a Muslim must fulfill in order for the action to be righteous? This is shown in the statement of Allâh – the Exalted and Sublime: “Say (O Muhammad): Verily I am only a man like yourselves, but revelation has been revealed to me that the One whom you should worship is only One Deity. And whoever hopes to meet his Lord, let him do righteous actions; and in the worship of your Lord, do not associate anyone along with Him.”

Two Important Conditions

The Scholars of Tafsîr have said that the end of this verse is an indication that there are two conditions for an action to be righteous and acceptable: [5]

Firstly: That the action must be in accordance with the Sunnah. Therefore, if the action is done as an act of worship, but is not in accordance with the Sunnah, it is not a righteous action. The reason is that compliance with the Sunnah is one of the conditions for the action’s righteousness. The proofs of this are many, but it is enough to state one: The hadîth of the Prophet sallallâhu ’alayhi wa sallam in which he said: “Whoever innovates in this matter of ours what is not upon it, it shall be rejected.” [6]

Therefore, any action that was not part of Islâm when Allâh revealed it upon the heart of the Prophet Muhammad sallallâhu ’alayhi wa sallam is not a righteous action. About this, Allâh – the Most High – says: “This day I have perfected your Dîn for you and completed My favour upon you and I have chosen Islâm as your Dîn.” [7] It must be remembered that Bid’ah (innovation) [8] is not divided into five categories, as some Scholars say. A proof for this is that the Prophet sallallâhu ’alayhi wa sallam said: “Every innovation is misguidance, and every misguidance is in the Hellfire.” [9]

Secondly: That after being in accordance with the Sunnah, the action has to be sincere, purely seeking the Face of Allâh – the Most High – because Allâh says at the end of the aforementioned verse: “And in the worship of your Lord, do not associate anyone along with Him.” This means that the person seeks, by his righteous action, only the Face of Allâh – the Exalted and Sublime. However, if he seeks other than Allâh, then he has setup partners with Allâh (made shirk with Allâh), therefore his action is rejected.

This is confirmed by Allâh in an authentic hadîth Qudsî: “I am so self-sufficient that I am in no need of having any partners. Thus, whosoever does an action for the sake of someone else as well as Me, will have that action rejected by Me, to him whom he associated with Me.” [10]

Consequently, if the action is righteous but not sincere for the sake of Allâh’s Face, it is rejected. Moreover, if the action is purely for the sake of Allâh’s Face, but not in accordance with the Sunnah, it is likewise not accepted.

The Worthless and Sinful Action

So these arc the two conditions for every action to be a righteous action. If one of these conditions is not present, the action does not become a righteous action, rather, it becomes an evil one. Had the person not done this action, it would have been better for him.

If a man prays two rak’ât of prayer at night, while others sleep, then even if he prays them according to the Sunnah – without addition or deletion – but he does this so that people may talk about him and say: “This Person is a righteous man. He prays at night when the people are asleep,” then his action becomes bâtil (null and void), since he did not sincerely seek the Face of Allâh alone, but rather he sought the praises of people, thus becoming sinful by associating partners with Allâh in his action.

However, if his action only became null and void, then the following hadîth would apply to him; and he would not be punished for this action: “How many fasting people obtain nothing from their fasting except hunger and thirst. And how many people who stay up at night (praying), obtain nothing from their being awake except sleeplessness and tiredness.” [11]

But this is not the case, for this person’s action has changed into a sin. The two rak’ât that this person performed without intending to seek only the Face of Allâh – the Exalted and Sublime – are the same as if he had disobeyed Him, that is to say: He will be punished for these two rak’ât because he associated others along with Allâh – the Exalted and Sublime – in his action.

If a man prays eleven rak’ât at night with the intention, in this worship, that his brothers would say about him: “This man is correctly following the Prophet; he does not add to the Sunnah,” his action becomes null and void; and his action changes to a sin against him. Rather, he must pray according to the Sunnah but sincerely seeking only the Face of Allâh – the Most High. He must be absolutely free of seeking the pleasure of others along with Him in this worship.

This has been but a summary about the action that does not leave the person but enters the grave with him – whether the action was good or bad – and that what is of benefit is the person’s righteous action. What is a righteous action and what are its conditions? The two conditions are:- Muwwâfaqah (compliance) with the Sunnah; and Ikhlâs (sincerity and purity of intention) to Allâh. Therefore, one must remember these two conditions and act upon them so that one may become righteous and pious.

Safeguarding against Insincerity

Many people unfortunately neglect the first condition (complying with the Sunnah) because they are astray and believe that bid’ah (innovation) is good in the religion.[12] But there are those upon whom Allâh has granted His favour, by guiding them to the Sunnah of the Prophet sallallâhu ’alayhi wa sallam. They are those who know the reality of this condition and adhere to it the best they can. Yet they must pay attention to the second condition, which either group may fail to fulfill, and that is riyâ’ (insincerity and showing-off). No one is exempt from riyâ’ and all people are susceptible to it in their actions.

This matter is a very serious one and must be stressed here, so that we may know that we are in need of making our actions correct and purely for the Face of Allâh – the Exalted and Sublime. Part of this is that we are tested even while making Da’wah to the Qur‘ân and the Sunnah, for trials are not only in evil matters, but also in the good matters: “And We test you with evil and good, by way of fitnah (trial).” [13]

This da’wah has been neglected by Muslims throughout the world so that the du’ât (the callers) have become strangers. Not only are they strangers in foreign countries, but they are strangers even in their own countries; amongst their relatives and brothers. This makes them praiseworthy, but they must not stand up to be praised for this da’wah. This is the reality, for the Prophet sallallâhu ’alayhi wa sallam said: “Verily Islâm started as something strange and it will return as something strange, so Tûbâ is for the Strangers.” [14]

Tûbâ and the Strangers

The meaning of Tûbâ in the Arabic language is: “Praise and thanks.” The meaning according to the Sharî’ah refers to a tree in Paradise, which would take a rider a hundred years to traverse its shade. [15] This hadîth gives glad tidings to the newcomers of Paradise in which there is: “What no eye has never seen, no ear has ever heard, and no heart has ever imagined.” [16] This tree is mentioned in the Qur’ân in the statement of Allâh: Tûbâ is for them, and the best abode.” [17] Therefore, Tûbâ is for the Ghurabâ (the Strangers), but who are they? The answer to this is in the reply of the Prophet: “Those who correct [themselves and others], when the people have become corrupt.” [18]

The Need for Care

These Strangers call the people to the revival of the Sunnah and eradication of all that differs from it. However, they must still pay attention to the second condition of the righteous action: To be sincere in their da’wah. They must neither seek fame, pride, nor arguments from their da’wah.

They must not seek anything that an-Nafs ul-Amârata bis-Sû’ (the soul that calls them to evil) orders them to do. Whatever they call to is as a result of Allâh – the Most High – having ordered them to make da’wah to the Qur’ân and the Sunnah and to make da’wah to what the Muslims have neglected. They must take care of this da’wah. However, they stand in danger. It can happen that one may say a word seeking only to have fingers of praise pointed at him, not sincerely advising the people and desiring to guide them. Rather, to do that for fame.

Here we mention a saying of some Sûfîs, who have some wise sayings that can not be denied: “The love of fame breaks backs.” Therefore, I insist, that we who make Da’wah to the Sunnah be sincere in our actions so that when our actions enter the grave with us, it will help us to answer correctly when we are asked: “Who is your Lord? Who is your Prophet? What is your religion?” If the deed is evil, when the person enters the grave, he will deny it. His deed will come to him in the worst of forms. He will ask it: “Who are you?” It will say: “I am your deed.”

Wealth – its Reality and Purpose

The next Hadîth is also authentic. Abû Hurayrah said that the Prophet sallallâhu ’alayhi wa sallam said: “The servant says: My wealth! My wealth! However, he gets from his wealth three things: What he eats and finishes. What he wears and makes shabby; and what he gives away and pleases others with. Whatever else is besides this, goes and is left for the people.” [19]

This Hadîth also emphasises the subject of the previous ahâdîth. It shows us the care taken by people in amassing wealth. Allâh pointed this out in the Qur‘ân by His statement: “And for the love of good he is strong.” [20]

The Prophet depicted the nature of mankind for us in his saying: “The servant says: My wealth! My wealth!” Nevertheless, what is the amount that remains left over for him from his wealth? Is all his wealth for him? No! He gains from his wealth only the examples that the Prophet sallallâhu ’alayhi wa sallam specified. The first is defined by the Prophet’s statement: “What he eats and finishes.” From his wealth is that which is necessary for him to survive and that which enables him to accomplish the rights of Allâh. These rights are the rights of His Tawhîd (singling out Allâh alone for worship), as Allâh said: “And I have not created the jinn and mankind except to worship Me.” [21]

The second is what a person wears until it becomes shabby. Add to this that which he volunteers and does good with, which is mentioned in the statement of the Prophet: “Or what he gives away and pleases others with.” He got rid of his wealth by giving it away to another in charity. Therefore, the wealth that is for the servant is the amount that he eats and the amount that he wears in order to survive. However this is not an end in itself. Rather, one exists solely to accomplish the obligation of worship, as we pointed out previously.

The third kind of wealth that returns with a benefit is not only the obligatory charity, but it also includes non-obligatory charities. Then the Prophet sallallâhu ’alayhi wa sallam explained what is left after these categories. He said: “And other than that is gone, and is left, for the people.”

The relation of this Hadîth with the previous one is: Why do people exhaust themselves in amassing wealth, when this is the reality of wealth? They do not benefit from there wealth except the amount that they eat, drink and with which they help other people. All else will be left and it will remain for the people who inherit it.

The following Hadîth is also Sahîh (authentic). Abdullâh ibn ash-Shikhkhîr said: I came to the Prophet whilst he was reciting: “Seeking increase diverted you.” The Prophet sallallâhu ’alayhi wa sallam said: “The son of Âdam say My wealth! My wealth! What do you obtain, O son of Âdam, from your wealth except that which you eat and consume, or wear until it becomes shabby, or what you give as charity and accomplish.”

This hadîth is also similar in meaning to the previous one, though some of its words are different; and was recorded by Muslim, at-Tirmidhî and an-Nasâ‘î. This hadîth is clear in its wording, however, the statement of the Prophet at the end of the hadîth: “or what you give as charity and accomplish.” may not be clear to some people.

Generosity and Miserliness

This statement aims at drawing one’s attention to the fact that what is intended for charity is that which he actually gives away. It is not sufficient that a person should just make out a will, that he should give such and such to the poor, or such and such for a specific masjid. However, the Prophet calls our attention to the fact that benefit is in that wealth which a person actually gave away during his lifetime, since he did not really know what would happen with his wealth after he died, if he had made a will.

with this word, the Prophet points to a hadîth in the Sahîh of al-Bukhârî – the meaning of which is that the miser is one who when death comes to him makes a will and says: “Give so and so such amount and for so and so such and such amount.” The Prophet said: “This was already for so and so and so and so.”

What the Prophet sallallâhu ’alayhi wa sallam meant was that the deceased did not own anything anymore. He had left this dunya (life of this world ) and had entered into the Âkhirah (the Hereafter) and his inheritance will remain for those people who are still alive. Then should not the person have made his will earlier? Should he not have given charity whilst he was strong, hoping to be rich and fearing poverty?

This is the nature of the people today, they say: “Hoard your white Dirham for your black day.” They hoard this money for themselves for when they become old. They are covetous of this wealth. The generous person is the one who gives away his own wealth when his own soul is attached to it.

As for the one who is on the brink of death and who says: “Give so and so such and such amount,” he is a miser and is not generous. Rather, a truly generous person is one who gives charity whilst he holds onto his life and also whilst he loves this wealth very much.

The Insignificance of this World

The next hadîth is narrated by Jâbir ibn ’Abdullâh: The Messenger of Allâh sallallâhu ’alayhi wa sallam passed by the market place coming from the direction of ‘Âliyah and people were around him. He passed by a dead kid goat (i.e. a baby goat) which had very short ears. He held it by its ears and said: “Who amongst you would like to have this for a dirham?” They (the Companions) said: We would not want it even for less than that! What can we do with it? He said: “Do you wish to have it (for any price)?” They said: By Allâh, even if it were alive it (we would not want it), as it has very short ears, let alone now when it is also dead! The Messenger of Allâh sallallâhu ’alayhi wa sallam said: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all.” [23]

Let us return to the hadîth. He passed by the market place “and the people were around him.” Here I would like to pause a little in order to remind people about some of the guidance of the Prophet sallallâhu ’alayhi wa sallam that most of the Shaykhs of today have neglected.

The Shaykhs of today walk with their students behind them. This was not the way of the Messenger of Allâh sallallâhu ’alayhi wa sallam. The ahâdîth describing this are many and the following is from them: “He used to walk side by side with Abû Bakr and side by side with Abû Hurayrah; and they all walked with each other.”

Moreover, it is authentically proven that the Messenger of Allâh sallallâhu ’alayhi wa sallam used to say to his Companions radiallâhu ’anhum, when he used to walk with them: “Walk in
front of me and leave my back for the angels.”
[24]

Here he highlights two matters from one saying. People do not see angels, they see only people. Therefore, if anyone saw the Messenger sallallâhu ’alayhi wa sallam walking, they would only see people walking in front of him. The Prophet sallallâhu ’alayhi wa sallam said in the authentic hadîth: “He who humbles himself for the sake of Allâh, Allâh will raise him.” [25] His humbleness raised him to a degree whereby the angels walked behind him. Therefore, is a noble person one behind whom people – good or bad – walk; or is he the one who is followed by those described by Allâh in the following verse: “They do not disobey what Allâh ordered them to do and do precisely what they are commanded.” The nobility of the Prophet manifested itself in a visible and an invisible side. The visible side is that the Companions used to walk in front of the Prophet and not behind him. The invisible side is that the angels walked behind him.

Of course, the first phenomenon is the one in which we are ordered not to act proudly with our companions and our brothers in faith, even those who may be less than us in knowledge, morals, worship and righteousness. This is enough for us, because Allâh says: “Do not sanctify yourself. He knows best the ones who are pious.” [26] It is sufficient for us at least, to walk with people side by side. Whosoever intentionally goes against this Sunnah, without doubt, does not truly love the Messenger of Allâh sallallâhu ’alayhi wa sallam. This is because one’s degree of love from him, is based upon following him. This is established in the Qur’ân by the statement of Allâh: “Say (O Muhammad): If you do love Allâh then follow me; Allâh will love you and forgive you your sins.” [27]

So, if this was the case with the Prophet who was infallible and protected from the whispering of the Shaytân and this was an indication of the level with his Companions, then what can we say about ourselves? We are not infallible and are not protected from the Shaytân. We must adhere to this Sunnah as if it were obligatory. It is better for us to walk with people around us than to walk looking with our eyes at the backs of their shoulders. The statement of the Prophet, at the end of the hadîth: “By Allâh, this world is more insignificant to Allâh than this (goat) is to you all,” is to be reflected upon by people of intellect!

The next authentic hadîth is similar to the previous hadîth. Ibn ’Abbâs said: The Prophet passed by a dead goat that had been thrown away by its owners. He said: “By the One in Whose Hand is my soul, this world is more insignificant to Allâh than this is to its owner.”

Sahl ibn Sa’d said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “If this world was worth as much to Allâh as the wing of a mosquito, He would not have given a disbeliever even a sip of water.” [28]

Salmân said: Some people came to the Prophet sallallâhu ’alayhi wa sallam and he asked them: “Do you have food?” They said: Yes. He asked: “Do you have drink?” They said: Yes. He said: “Verily their outcome is like the outcome of this world, one of you stands behind his house holding his nose from their bad smell.” This is the similitude of this world. What is the eventual outcome of food and drink? They change to stool and urine. Therefore, a person hates the smell for himself. This is the similitude of the outcome of this World.

The following hadîth has the same meaning. Ubayy ibn Ka’b said that the Messenger of Allâh sallallâhu ’alayhi wa sallam said: “Indeed the food of the son of Âdam is like the example of the world. Even if he puts spices and season into it, see what becomes of it.” [29]

What is the eventual outcome of spices and seasoning in his food? Look at what it becomes! Likewise, this world becomes a similar thing except that which is for Allâh. The next hadîth explains this.

Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The world and all that it contains is cursed, except for the remembrance of Allâh and what supports it; or a Scholar and a student.” [30]

In Conclusion

This is the reality of this world in the Sharî’ah, it has no value. The similitude of this world is like good food and drink: its outcome is decay. The exceptions arc those things which are done for Allâh whether remembrance of Allâh, knowledge or even food because it helps to support the worship of Allâh. These things are among the deeds of man that endure in this fleeting life. The goal behind these ahâdîth is that a person should not be overly concerned about this world, except with which is sufficient to keep him alive and strong; and sufficient enough to be able to accomplish the worship of his Lord. For if his wealth is greater than this, it will only benefit him by the amount of good that he does by helping others; otherwise, he is going to leave this wealth behind and it will not benefit him at all. However, what will benefit him are the righteous actions that he has done.

We ask Allâh not to put love of this world in our hearts, but to guide us to earn in this life what helps us to worship and obey Him. And all praise is for Allâh, Lord of the Worlds.


References

1. Taken from al-Hijra magazine (vol.4 no.2) Shawwâl 1411/August 1990. Footnotes are from the Editors of al-Ibânah.
2. Sahîh: Related by al-Bazzâr and al-Albânî authenticated it.
3. Related by al-Bukhârî and Muslim.
4. Sûrah Kahf 18:110.
5. Ibn Kathîr says in Tafsîr Qur’ân ul-’Adhîm (3/114): “Thus, for an action to be acceptable it has to fulfill two conditions. Firstly: It must be sincere for Allâh alone. Second: It must be corrcct and in accordance with the sharî’ah. So if the action is sincere, but not correct, it will not be accepted.”
6. Related by al-Bukhârî (5/301) and Muslim (no.1718) – from
’Âishah radiallâhu ’anhu.
7. Sûratul-Mâ’idah 5:3. Imâm ash-Shâtibî relates in al-’ltisâm (l/49): “Imâm Mâlik – rahimahullâh – said: Whosoever introduces into Islâm an innovation has lied against the message of Muhammad sallallâhu ’alayhi wa sallam. Since Allâh has said: “This day have I completed your Dîn for you.” So whatever was not Dîn that day, cannot be considered as part of the Dîn today.”
8. Ash-Shâtibî says in al- ’ltisâm (1/37) about the Sharî’ah definition of Bid’ah: “A newly invented way in the Dîn, in imitation of, or corresponding to the sharî’ah, through which nearness to Allâh is sought. This action not being supported by any authentic proof – neither the action itself, nor the way in which it is performed.”
9. Sahîh: Related by Muslim (6/153) from Jâbir ibn ’Abdullâh. The additional wording “and all that misguides, misguides to the Fire.” is related by an Nasâ‘î (l/224) with a Sahîh isnâd – as Ibn Taymiyyah has mentioned in al-Fatâwâ (3/58).
10. Related by Muslim (no.2985) and Ibn Mâjah (no.4202) – from Abû Hurayrah radiallâhu ’anhu.
11. Sahîh: Related by Ibn Mâjah (1/539) and Ahmad (2/441) – from Ibn ‘Umar radiallâhu ’anhu.
12. The evidence to refute the notion of Bid’ah Hasanah (good innovation) are many. However, for the sake of brevity, only one will be mentioned:- The Sahabî ’Abdullâh ibn ’Umar radiallâhu ’anhu said – as is related by ad-Dârimî in al-Madhkal ilas-Sunan (no.191) with a Sahîh isnâd -: “Every innovation is misguidance, even if the people regard it as something good.”
13. Sûratul-Anbiyâ 21:35.
14. Related by Muslim (2/175-176) and Ibn Mâjah (2/320) – from
Abû Hurayah radiallâhu ’anhu.
15. Sahîh: Related by Ahmad (3/71) and authenticated by al-Albânî in as-Sahîhah (no.1241) that the Prophet was asked: What is Tûbâ? So he sallallâhu ’alayhi wa sallam said: “A tree in Paradise, which would take one hundred years to traverse. The clothes of the people of Paradise are taken from it.”
16. Part of a hadîth Qudsî – related by al-Bukhârî and Muslim from Abû Hurayah radiallâhu ’anhu – in which the Prophet said that Allâh said: “I have prepared for my righteous salves what no eye … ”
17. Sûrah Ra’d 13:29.
18. Sahîh: Related by ad-Âjurrî in al-Ghurabâ (pp.15-16) from Ibn Mas’ûd. The isnâd is Sahîh as al-Albânî states in as-Sahîhah (no.1273).
19. Related by Ahmad and Muslim – from Abû Hurayah radiallâhu ’anhu.
20. Sûratul-’Âdiyât 100:8.
21. Sûratudh-Dhâriyât 51:56.
22. Sûrat at-Takâthur 102:1
23. Related by Muslim and Ahmad
24. Sahîh: Related by Abû Nu’aym in Hilyatul-Awliyâ (7/117) from Jâbir radiallâhu ’anhu. It was authenticated in as-Sahîhah (no.1557).
25. Related by Muslim (16/141), ad-Dârimî (l/396) and others – from Abû Hurayrah radiallâhu ’anhu.
26. Sûratun-Najm 53:32.
27. Sûrah Âl-Imrân 3:31.
28. Sahîh: Related by at-Tirmidhî (no.2436) and al-‘Uqaylî in ad-Du’afâ (no.250) and it was authenticated in as-Sahîhah (no.943).
29. Hasan: Related by Ibn Hibbân in his Sahîh (no.2489) and at-Tabarânî in al-Kabîr (1/27/2) and authenticated in as-Sahîhah (no.382).
30. Hasan: Related by Ibn Mâjah (no.4112) and authenticated in Sahîhul-Jâmi’ (no.3414).

Sincerity (Ikhlaas) – Shaykh Ahmad Fareed

Source: Tazkiyatun-Nufoos (pp.7-10)
Al-Istiqaamah Magazine , Issue No.4 – Jumâdal-Awwal 1417H / November 1996

Ikhlaas (purity and sincerity of intentions): It is the stripping (i.e. the purifying) of one’s intentions in order to draw closer to Allaah – the Mighty and Majestic – in all matters. It is also said that ikhlaas is intending to single out Allaah alone with acts of obedience. It has also been said that ikhlaas is to forget about the creation by constantly looking towards the Creator.

And ikhlaas (sincerity) is a condition for Allaah to accept those righteous actions that are done in accordance with the Sunnah (guidance) of Allaah’s Messenger sallallaahu ‘alayhi wa sallam. So Allaah – the Most High – commanded us with His saying:

“And they have not been commanded except to worship Allaah alone, having ikhlaas (purity of intention) in their Religion and not setting-up partners with Allaah in the worship of Him.” [Soorah al-Bayyinah 38:5].

Abu Umaamah radiallaahu ‘anhu relates:
Once a man came to Allaah’s Messenger sallallaahu ‘alayhi wa
sallam
and said: What do you think about a person who joins us in the fighting only to seek fame and wealth? So Allaah’s Messenger sallallaahu ‘alalvhi wa sallam replied: “He receives nothing!” The man repeated the question three times, each time Allaah’s Messenger sallallaahu ‘alayhi wa sallam said: “He recieves nothing!” Then he said: “Indeed Allaah does not accept an action except if it is done with ikhlaas (i.e. purely for Allaah’s sake), seeking nothing but His Face.”2

Zayd ibn Thaabit radiallaahu ‘anhu relates:
The Prophet sallallaahu ‘alayhi wa sallam said: “May Allaah brighten whosoever hears my words, memorises them and then conveys them to others. Many a carrier of knowledge does not understand it, and many a carrier of knowledge conveys it to one who has better understanding. There are three things which the heart of a Believer has no malice about: Ikhlaas for Allaah in one’s action; sincere advice to the Muslim leaders; and clinging to the Jamaa’ah.”3

The meaning of the above being that these three matters strengthen the heart. And that whosoever adopts them, then his heart will be purified from deceit, corruption and evil. And no servant can be free from Shaytaan except by having ikhlaas, as Allaah – the Mighty and Majestic -said:

“Except those of Your servants who have ikhlaas.” [Soorah Saad 38:83].

It has been related from one of the pious people that he said: “O my soul! Have ikhlaas and then you will be purified.” Thus, whenever any share of this world – in which the soul takes comfort and the heart inclines towards, either greatly or slightly – enters into our actions, then it marrs the purity and ruins the ikhlaas. For man becomes preoccupied with his portion of the world and becomes immersed in his desires; and very seldom are his action, or acts of worship, free from temporary objectives or desires of this kind. That is why it has been said: “Whosoever secures in his lifetime even a single moment of ikhlaas, seeking the Face of Allaah, he will be saved.” This is because ikhlaas is something very precious, and cleansing the heart from impurities is something difficult.

So ikhlaas is: Cleansing the heart from all impurities – whether large or small – such that the intention of drawing closer to Allaah is stripped of all other motives, except that. And this matter cannot be imagined, except from someone who truly loves Allaah; and who is so absorbed in thinking about the Aakhirah (Hereafter), that there remains no place in his heat for the love of this world to settle. The likes of such a person – even when he is eating, drinking or answering the call of nature – has ikhlaas in his actions and has correct intentions. However, whosoever is not like this, then the doors of ikhlaas will be closed to him – except in rare exceptions. Likewise, whosoever is overwhelmed with the love of Allaah and the love of the Hereafter, then the actions that he does will all be characterised with this ikhlaas. However, if the person’s soul is overwhelmed with this dunyaa (world), then the actions that he does will be characterised with this love, such that no act of worship – whether it be Pasting or Praying, or other than these – will be accepted from him, except in a few cases.

The cure for loving this world is to break these worldly desires that the soul has, curing-off the greed it has for this world and purifying it for the Hereafter. This will then become the overwhelming trait of the heart and with this state achieving ikhlaas will become much easier. For how many actions there are that a person does, thinking that they are done with true ikhlaas (sincerity), seeking only the Face of Allaah, but he is deluded, for he does not see the defects in them!

Thus it has been related about someone that he used to always pray in the first row of the mosque. One day he was delayed in coming to the Prayer, so he had to pray in the second row. Feeling embarrassed at praying in the second row, the man realised that the satisfaction and pleasure of the heart that he gained from praying in the first row was due to him seeing that the people used to admire him for it. This is a very fine and subtle point and actions are seldom safe from it. Indeed, very few are there who realise such subtleties – apart from those upon whom Allaah – the Most High – has blessed and helped. Rather, those who are negligent of such matters will see their good deeds appearing as evil ones on the Day of Resurrection, and they are the ones who are referred to in Allaah – the Most High’s – sayings:

“And there will become clear to them that which they were not expecting. For the evil of their deeds will become apparent to them.” [Soorah az-Zumr 39:47-48].

“Say: Shall We inform you about those who will lose most in respect to their actions? Those whose efforts have been wasted in the life of this world, whilst they thought that they were doing good actions.” [Soorah al- Kahf 18:103-104].

Some Sayings Concerning Ikhlaas

Ya’qoob- rahimahullaah – said:
“A mukhlis (one who truly has ikhlaas) is someone who conceals his good actions, as he conceals his bad ones.”

As-Soosee – rahimahullaah -said:
“True ikhlaas is not to see your ikhlaas. Indeed, whosoever identifies ikhlaas in his ikhlaas, then he is in need of having ikhlaas in his ikhlaas!” And what this indicates is to purify one’s actions from being amazed with oneself. Since whosoever considers his ikhlaas, being amazed with it, has fallen into great danger. For ikhlaas is to be pure and free from such dangers of being amazed with one’s own actions.

Ayyoob – rahimahullaah -said:
“Having Ikhlaas (sincerity for Allaah) in the intentions for any action, is much more harder than performing the action itself.”

One of the Salaf (Pious Predecessors) said:
To have true ikhlaas even for a short time, is to be saved. However, ikhlaas is very rare.”

Suhayl – rahimahullaah – was asked: What is the thing most difficult for the nafs (soul)? He replied: “To have ikhlaas, especially when the soul is not disposed towards it.”

Al-Fudayl ibn ‘Iyyaad – rahimahullaah – said:
“Abandoning action for the sake of people, is to seek their admiration. To do an action for the sake of people is to commit Shirk (to associate in the worship of Allaah, others along with Allaah). Indeed ikhlaas is when Allaah saves you from both of these states.”


1. Tazkiyatun-Nufoos (pp.7-10).
2. Hasan: Related by an-Nasaa’ee (6/25). It was authenticated by al-Haafidh al-‘lraaqee in Takhreejul-lhyaa (4/28).
3. Saheeh: Related by Ahmad (4/80) and Ibn Maajah (no.230). It was authenticated by al-Albaanee in as-Saheehah (no.404).

Do you know why their speech was so sweet? – Al-Fudayl b. ‘Ayyâd (rahimahullaah)

The Sweetest Words [Ikhlas]

It is reported that the son of Al-Fudayl b. ‘Ayyâd – Allâh have mercy on him – said to his father:

“Father! How sweet (beautiful) the speech of the Companions is!”

[Al-Fudayl] said, “Son, do you know why it was so sweet?”

He replied, “No father, I do not.”

He said, “Because they sought Allâh the Exalted when they spoke.”

Al-Bayhaqî, Shu’ab Al-îmân 2:299

Source: http://www.sayingsofthesalaf.net/topic/ikhlas/#ixzz2dbzdBT9t

Chapter of Sincerity and Significance of Intention – Abu Muhammad al-Maghribee [Audio|En]

Based Explanation of Riyaadus-Saaliheen by Sheikh Muhammad ibn al-Uthaymeen, rahimahullah. Abu Muhammad al-Maghribee (mp3/english)
http://followthesalaf.com

Read the ahadeeth of this Chapter in Riyaadus-Saaliheen
@ Sincerity and Significance of Intentions and all Actions, Apparent and Hidden

Part 01 /Download:

Where is the proper place of the intention?  Is it on the tongue or in the heart?  Listen and find out. And you’ll also hear of a piece of advice from Sheikh ibn al-Uthaymeen for a person when he intends to do something good and then is affected by whisperings of the shaytaan regarding his intention.

Part 02 /Download:

The Sheikh explains that the hadith “Indeed actions are but by intentions….” is a mizaan (scale) for the hidden actions.  Listen to find out why this is and also to find out which hadith is a mizaan for the apparent actions.

Part 03 /Download:

Chapter of Sincerity and Presence of Intention – Continued

Part 04 /Download:

In this class we begin with the proofs that when a person has good intention to perform a righteous action, but then has a valid excuse for not performing the action, he will be rewarded just as if he had done it.

Part 05 /Download:

In this class we begin with the hadith narrated by Sa’d ibn abee Waqqas (one of the 10 promised paradise) that the Messenger, sallallahu alaihi wasallam, visited him in his illness and instructed him not to bequeath more than 1/3 of his wealth, and that even that was a lot.

Part 06 /Download:

In this class we study the 14 benefits that our sheikh ibn al-Uthaymeen brought regarding the hadith narrated by Sa’d ibn abee Waqqas (one of the 10 promised paradise) when the Messenger, sallallahu alaihi wasallam, visited him in his illness.

The Religion of al-Islaam is Based on Two Mighty and Fundamental Principles – Shaykh Muhammad Al-Wassãbi

Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

That the religion of al-Islaam can be summarized into two basic important and mighty principles, and they are as follows:

The First (al-Awwal):

That we do not worship anyone except Allaah alone, having no partner in that
[An-laa Na’budu illa-Allaah Wahdahu laa Shareeka lah].

Allaah (ta’aalaa) said:
Say (O Muhammad (Sallalahi Alaihi wa Sallam): “O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allaah, and that we associate no partners with Him, and that none of us shall take others as lords besides Allaah.” Then, if they turn away, say: “Bear witness that we are Muslims.” (Aali Imraan 3:64)

And He (ta’aalaa) said: And your Lord has decreed that you worship none but Him. (Al-Israa’ 17:23)
And this is the meaning of: (I bear witness that none has the right to be worshipped except Allaah) [Ash-hadu an-laa Ilaaha illa-Allaah].

And The Second (ath-Thaanee):

That we do not worship Him except by what He legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), without innovations and desires [An-laa Na’budahu illaa bimaa Shara’ fee Kitaabihi aw fee Sunnati Rasoolihi Muhammad (Sallalahi Alaihi wa Sallam) laa bil-Bida’i wal-Ahwaa’].

He (ta’aalaa) said:
[Say (O Muhammad (Sallalahi Alaihi wa Sallam) to these idolaters (pagan ‘Arabs) of your folk:] Follow what has been sent down unto you from your Lord (the Qur’aan and Prophet Muhammad’s Sunnah), and follow not any Awliyaa’ (protectors and helpers, etc. who order you to associate partners in worship with Allaah), besides Him (Allaah). Little do you remember! (Al-A’raaf 7:3)

And He (ta’aalaa) said:

And whatsoever the Messenger (Muhammad (Sallalahi Alaihi wa Sallam) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allaah. Verily, Allaah is Severe in punishment. (Al-Hashr 59:7) And this is the meaning of: (I bear witness that Muhammad (Sallalahi Alaihi wa Sallam) is the Messenger of Allaah) [Ash-hadu anna Muhammadar-Rasool-ullaah].

Shaykhul-Islaam ibn Taymiyyah (rahimahullaah) said in his valuable book ((Iqtidaa’ as- Siraatul-Mustaqeem Mukhaalifat Ashaab al-Jaheem)) [The Requirements of the Straight Path in Opposing the Companions of the Fire] page 451:

( And these two fundamentals: are the essence of the religion (Jimaa’ ad-Deen): That we do not worship anyone except Allaah and that we do not worship Him except with what He has legislated, and we do not worship Him with innovations … and these two fundamentals, they are the realization and the perfection of the two testimonies (ash-Shahaadatayn), which are the head of al- Islaam … ). End of quote. And see at-Tahqeeq wal-‘Eedaah of ash-Shaykh Ibn Baaz (rahimahullaah) page: 63.

EXPLANATION OF THE TEXT BY SHAYKH AHMED AL-WASAABEE (HAFIDHAHULLAAH):

Regarding the first fundamental principle, which is the Tawheed of Allaah, the Shaykh mentioned that in the Kitaab of Allaah and the Sunnah of His Messenger we find many Aayaat and Ahaadeeth that point to this great fundamental principle. And it was for this cause that Allaah (subhaanahu wa ta’aalaa) sent His Messengers, and He ordered them to call the people first and foremost to this fundamental principle, which is the Tawheed of Allaah, and the oneness of Allaah in His worship (Tawheed al-Ulooheeyah), and the oneness of Allaah in His Names and Attributes (Tawheed al- Asmaa was-Sifaat), and the oneness of Allaah in His Lordship (Tawheed ar-Ruboobeeyah).

Allaah (subhaanahu wa ta’aalaa) said:
And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allaah (Alone), and avoid (or keep away from) Taaghoot (all false deities, etc. i.e. do not worship Taaghoot besides Allaah).” (An-Nahl 16:36)

And He (ta’aalaa) said:
And We did not send any Messenger before you (O Muhammad (Sallalahi Alaihi wa Sallam)) but We inspired him (saying): Laa Ilaaha Illaa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else).” (Al-Anbiyaa’ 21:25)

So if a person worships Allaah (subhaanahu wa ta’aalaa) and obeys these commands of Allaah, then this is the realization of Tawheed, and this is the first fundamental which this religion of al-Islaam is based upon.

Regarding the second fundamental principle, and it is that we do not worship Allaah except by what He has legislated in His Book or in the Sunnah of His Messenger Muhammad (Sallalahi Alaihi wa Sallam), and that we do not worship Him with innovations and desires. The Shaykh mentioned that those who beautify and make beautiful to themselves innovations and desires, and from the innovations is celebrating the Mawlid (birthday) of the Prophet (Sallalahi Alaihi wa Sallam), which is an innovation of the Soofiyyah, and the Shaykh mentioned that this is not allowable in our religion and it is not legislated, and the people who perform this, they are under a severe threat. Allaah (subhaanahu wa ta’aalaa) has issued a severe warning against those who oppose and go against the commandments of the Messenger:

And let those who oppose the Messenger’s (Muhammad (Sallalahi Alaihi wa Sallam)) commandment (i.e. his Sunnah legal ways, orders, acts of worship, statements, etc.) (among the sects) beware, lest some Fitnah (disbelief, trials, afflictions, earthquakes, killing, overpowered by a tyrant, etc.) befall them or a painful torment be inflicted on them. (An-Noor 24:63)

We have been ordered to be followers and we have been ordered to take firm hold of the Sunnah. So that which the Prophet (Sallalahi Alaihi wa Sallam) has given us, then it is upon to take it and firmly hold on to it, and that which he prohibited us from then it is upon us to prohibit ourselves from it. And the one who goes against the clear orders of the Messenger (Sallalahi Alaihi wa Sallam) is in opposition to the Messenger, and he is on a great level of jeopardy, and if Allaah (subhaanahu wa ta’aalaa) does not give him the Tawfeeq to repent, and he dies upon this, then he is in a dangerous state. And many of the people in this day and age have fallen into numerous types of innovations, such as the Soofiyyah and the Raafidhah, and other than them. And they have not prohibited themselves from that which the Prophet (Sallalahi Alaihi wa Sallam) has prohibited them from, and they have not enjoined upon themselves that which the Prophet (Sallalahi Alaihi wa Sallam) has enjoined upon them and ordered them with.

And in the valuable book of Shaykhul-Islaam Ibn Taymiyyah is the warning to the Believers of following the path of the people whose destination is the Fire, the people of the Book, the Jews and the Christians. And in this day and age we find many of the Muslims following the Kuffaar in all levels of life. And verily we have been ordered to oppose the Kuffaar in all actions and in all levels of life, such as our speech, and our character, and in our dress, and in our actions of worship, so much so that even in the prayer, as the Prophet (Sallalahi Alaihi wa Sallam) has said: ((Pray in your shoes, for verily the Jews do not pray in their shoes)). A Hadeeth.

And many of the Muslims have invented various holidays following in the footsteps of the Kuffaar, such as labor day, and workers holiday, and mothers day, and other holidays like this, all of which are alien to al-Islaam and all of which are innovations.

Source : Class 43 : May – 13 – 06 of Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen

Those who give that which they give with their hearts full of Fear – Tafseer Ibn Kathir

Concerning Allaah’s statement (what means): And those who give that (their charity) which they give (and also do other good deeds) with their hearts full of fear (whether their alms and charities, etc., have been accepted or not), because they are sure to return to their Lord (for reckoning). (Al-Mu’minun 23:60)

(And those who give that which they give with their hearts full of fear, because they are sure to return to their Lord.) means, they give in charity, fearing that it may not be accepted from them because of some shortcoming or failure to meet the required conditions of giving. This has to do with fear and taking precautions, as Imam Ahmad recorded from `A’ishah: I said: “O Messenger of Allah,

﴿وَالَّذِينَ يُؤْتُونَ مَآ ءاتَواْ وَّقُلُوبُهُمْ وَجِلَةٌ﴾

(And those who give that which they give with their hearts full of fear…) Are these the ones who steal and commit Zina and drink alcohol while fearing Allah” The Messenger of Allah replied:

«لَا، يَا بِنْتَ أَبِي بَكْرٍ يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُ الَّذِي يُصَلِّي وَيَصُومُ وَيَتَصَدَّقُ وَهُوَ يَخَافُ اللهَ عَزَّ وَجَل»

(No, O daughter of Abu Bakr. O daughter of As-Siddiq, the one who prays, fast and gives in charity, fearing Allah.) This was recorded by At-Tirmidhi, and Ibn Abi Hatim recorded something similar in which the Prophet said:

«لَا يَا بِنْتَ الصِّدِّيقِ، وَلَكِنَّهُمُ الَّذِينَ يُصَلُّونَ وَيَصُومُونَ وَيَتَصَدَّقُونَ وَهُمْ يَخَافُونَ أَلَّا يُقْبَلَ مِنْهُمْ:

﴿أُوْلَـئِكَ يُسَـرِعُونَ فِى الْخَيْرَتِ﴾»

(No, O daughter of As-Siddiq, they are the ones who pray and fast and give in charity while fearing that it will not be accepted from them, (It is these who hasten in the good deeds.)) This is also how Ibn `Abbas, Muhammad bin Ka`b Al-Qurazi and Al-Hasan Al-Basri interpreted this Ayah.

The People Divide into Four Categories with respect to Sincerity and Adherence to the Guidance of the Prophet (Sallalaahu Alaihi wa Salam)

Source :Class 42 from Lessons on Tawhid – Approximately 50 Classes – from Dar-ul-Hadith, Dammaj, Yemen new

These were lessons conducted on the book ‘al-Qawl-ul- Mufeed Fee Adillatit-Tawhid’ [Beneficial Speech in Establishing the Evidences of Tawhid] written by one of the major scholars of the Sunnah in Yemen, Shaikh Muhammad ibn Abdul-Wahhab al-Wasabi (may Allah preserve him).

al-Qisam al-Awwal (The First Category):

  1. They do not want by this from the people a recompense or thankfulness, and nor do they seek a high position with them, and they do not seek praise and position in their heart, and they are not fleeing from their rebuke. Verily, they see the people [who are alive] in the position of the people of the grave, those who do not control for them harm or benefit, or life or death, or resurrection. So actions for the people, and seeking a position with them,and hoping in harm or benefit from them [i.e. the general people], is not from them [i.e. these category of people]. Verily, it is from those who are ignorant of the situation and ignorant of their Lord. And whoever knows the people and puts them in their proper places, and knows Allaah, is sincere in his actions and his statements and his givings and his forgivings and his love and his hatred. So no one does actions and deeds for the creation other than Allaah except that he is ignorant of Allaah and ignorant of the creation. For verily, the one who knows Allaah and knows the people prefers actions and deeds for Allaah over actions and deeds for the people.
  2. So their actions, all of them, are for Allaah, and all of their statements are for Allaah, and their giving and their forgiving is for Allaah, and their love is for Allaah and their hatred is for Allaah, and their actions, both in the apparent and the hidden, are for the face of Allaah alone.
  3. Those who have gathered between Ikhlaas (sincerity) and Mutaabi’ah (following the guidance of the Prophet).
  4. And like this their actions, all of them, and their worship is in agreement with the command of Allaah, and with what He loves and what He is Pleased with. And Allaah does not accept from the people any action except this. And Allaah has tested His servants with life and death, so He said: Who has created death and life, that He may test you which of you is best in deed. (Al-Mulk 67:2)

And He has made that which is upon the earth as a beauty for them upon the earth so that He may test them which of them are best in actions and deeds. al-Fudayl ibn ‘Iyyaad said: A beautiful action (al-‘Amal al-Hasan) is that which is sincere (Akhlasuh) and that which is correct (Aswabuh).

They said: Oh Abaa ‘Alee, what is sincere and what is correct? He said: Verily, if the action is sincere (Khaalis) but it is not correct (Sawaab): it is not accepted (Lam Yuqbal), and if it is correct but it is not sincere: it is not accepted, until it is sincere and correct. And a sincere [action] is: that which is for Allaah, and a correct [action] is: that which is upon the Sunnah.

And this is mentioned in His statement:

So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord. (Al-Kahf 18:110)

And in His (ta’aalaa) statement:

And who can be better in religion than one who submits his face (himself) to Allaah (i.e. follows Allaah’s Religion of Islaamic Monotheism); and he is a Muhsin (a good-doer). And follows the religion of Ibraaheem (Abraham) Haneefaa (Islaamic Monotheism – to worship none but Allaah Alone). (An-Nisaa’ 4:125)

So Allaah does not accept from the actions except that which is done sincerely seeking His Face, and that which is in agreement with His Order, and other than this is not accepted, rather it is repelled back on the person who does it at a time when he is in most need of it, and it is turned intoscattered ashes.

And in as-Saheehayn [i.e. al-Bukhaaree and Muslim] from the narration of ‘Aa’ishah (radiyAllaahu ‘anhaa) who narrated from the Prophet (Peace be Upon him), that he said: ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). And in the narration from Muslim: ((Whoever does a deed that is not ordered by us will have it rejected)).

So every action that is not in agreement [with the Sunnah], then it does not increase its doer except in distance away from Allaah, for verily Allaah (ta’aalaa) is only worshipped with what He has ordered to be worshipped with, not with opinions (Aaraa’) and desires (Ahwaa’).

al-Qisam ath-Thaanee (The Second Category):

  1. Those who have no sincerity and have no adherence to the Sunnah,so their actions and deeds are not in agreement with the legislation, and they are not sincere to the One who is worshipped.
  2. They are like the ones who beautify themselvesto the people, showing-off to them with that which Allaah has not decreed and that which the Messenger has not informed the people of. And they are the evilest of creation (Shiraarul-Khalq).
  3. And they are the most disliked and the most hated of people to Allaah (‘azza wa jall), and they havethe biggest portion of His (ta’aalaa) statement: Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not you that they are rescued from the torment, and for them is a painful torment. (Aali Imraan3:188)
  4. They are happy with what they do from innovation (Bid’ah) and misguidance (Dalaalah) and association (Shirk), and they love that they be praised as they are the followers of the Sunnah and the people of sincerity – and they are not from the people of the Sunnah or sincerity (Ahlus-Sunnati wal-Ikhlaas) –
  5. And this category of people are numerous, from the people who have gone astray from the ones who are alienated from the people of knowledge (‘Ilm), and poverty (Faqr), and worship (‘Ibaadah), from the Straight Path (Siraatul-Mustaqeem).
  6. For verily they do actions of innovation and misguidance to show-off and to be heard-off, and they love to be praised for that which they have not done from the following of the Sunnah, and possessing sincerity and knowledge. So they are the people of hatred and misguidance (Ahlul-Ghadabi wad-Dalaal).

al-Qisam ath-Thaalith (The Third Category):

  1. The one who is sincere in his actions and deeds,but his actions and deeds are not in agreement with the order of Allaah.
  2. And they are like the ignorant worshippers and the ones who are from the path of abstinence (Zuhud) and poverty (Faqr).
  3. And they are the ones who worship Allaah with other than what He has decreed and legislated, and they believe that their worship is bringing them close to Allaah.
  4. And they believe that listening to clapping and whistling is bringing them close to Allaah, and being isolated and leaving off the Jumu’ah [i.e. the Friday prayer] and the Jama’ah [i.e. the mandatory prayers] is also being close to Allaah, and continuing the fast until the night is also being close to Allaah, and fasting the two holidays (Siyaam al-‘Eedayn) of al-Islaam is also a way of being close to Allaah.
  5. And they try to get close to Allaah with actions of innovation (Bid’ah) and disobedience (Ma’aasee).
  6. So the sincerity of a person in this state does not benefit him because these actions that he does are from the actions of innovation. And the actions of the innovator are not accepted, and the proof being in the Hadeeth of Umm-ul-Mu’mineen ‘Aa’ishah (radiyAllaahu ‘anhaa), raised to the saying of the Prophet (Peace be upon him): ((Whoever introduces into this affair of ours that which is not from it will have it rejected)). Agreed Upon [i.e. reported by al-Bukhaaree and Muslim].

al-Qisam ar-Raabi’ (The Fourth Category):

  1. The one whose actions are in accordance with the Sunnah, but they are for the sake of other than Allaah.
  2. Such as obedience of the ones who show-off, and like the ones who fight to show-off, and because of great pride and great courageousness. And he does the Hajj so that it may be said that he has performed the Hajj.
  3. And he reads the Qur’aan so that it may be said that he reads the Qur’aan.
  4. And the actions of these people, from the apparent they seem righteous, but they are not righteous since they are performed for other than the sake of Allaah, so they are not accepted. Allaah (ta’aalaa) said: And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him). (Al-Baiyinah 98:5)
  5. So they have not been ordered except that they worship Allaah with that which He has legislated and with sincerity to Him in all their worship.

And the people of sincerity and adherence (Ahlul-Ikhlaas wal-Mutaabi’ah), they are the people of:You (Alone) we worship, and You (Alone) we ask for help (for each and everything). (Al-Faatihah 1:5)

End of excerpt from the book Madaarij as-Saalikeen of al-‘Allaamah Ibnul-Qayyim (rahimahullaah) (1/95-97).

Allaah ‘azza wa jall accepts only those Deeds which are both Correct and Sincere (pure) – Al-Fudayl b. ‘Ayyâd

Al-Fudayl b. ‘Ayyâd [187H] – Allah have mercy on him – said:

“Allah ‘azza wa jalla accepts only those deeds which are both correct and sincere (pure). If the deed is done correctly but not sincerely, it will not be accepted. And if it is sincere but not correct, it will not be accepted.”

He was asked, “Abû ‘Alî! What is the sincere and correct deed?” He replied,
“The sincere deed is one that is done only for Allah ‘azza wa jall. And the correct deed is one done according to the Sunnah.”

Abû Nu’aym, Hilyah Al-Awliyâ` Vol.8 p95.

Taken from : http://www.sayingsofthesalaf.net/index.php/sincere-and-correct/