Categories
ABC's of Islam New Muslims

The Friends of Allah: Who and How?

clouds_nature

That is what worship is all about: your purification and elevation in iman (faith) and taqwa (piety).

Good Deeds Will Get You Closer to Allah

Allah says:

But had they done what they were exhorted to (do), it would have been better for them; and would have strengthened/stabilized their (faith). (An-Nisaa’ 4:66)

Narrated Abu Hurairah that Allah’s Prophet (peace be upon him) said:

“Allah said: ‘Whoever harms a wali (a friend or a supporter) of mine I will declare war against him. And my servant has not drawn closer to me with anything more beloved to me than what I made obligatory on him (faridah). And he continues to draw closer to me with nawafil (the preferable non-obligatory deeds) until I love him; And when I love him I become his hearing with which he hears, and his sight with which he sees, and his hand with which he strikes, and his leg with which he walks, and if he asks Me, I will give him, and, if he seeks refuge in me, I will protect him and, I do not hesitate to do anything as I hesitate to take the soul of the believer for, he hates death and, I hate to sadden him’” (Al-Bukhari)

Why We Worship God?

In fact that is what worship is all about: your purification and elevation in iman (faith) and taqwa (piety), for Allah will not benefit from your worship. In a hadith qudsi (divine hadith) Allah said:

“O my servants! I have made unlawful oppression upon myself and I have made it unlawful between you. So do not oppress each other. O my servants! All of you are astray except the ones whom I have guided, so seek my guidance and I will guide you. O my servants! All of you are naked except those of you whom I have clothed, so seek clothing from me and I will clothe you. O my servants! All of you are hungry except those of you whom I have fed, seek food from me and I will feed you. O my servants! You make errors in the night and in the day and I forgive all sins. Seek forgiveness from me and I will forgive you. O my servants!

You will never be able to harm Me and you will never be able to benefit Me. O my servants! If the first of you and the last of you and the jinn from among you and the men from among you, were to fear Allah as the best among you, that would not increase in My Majesty/Mastership any. O my servants!

If the first of you and the last of you and the jinn among you and the men among you, were to perform the worst forms of crimes, that will not decrease from My Majesty/Mastership any. O my servants! If the first of you and the last of you, the jinn of you and the men of you, were to stand on one side and ask Me, I will give each one of you what you ask and still this will not decrease from My Majesty/Mastership; as if you dip a needle into the ocean.” (Muslim)

So when fasting was prescribed for you, it was to bring you closer (i.e., closer to Allah), Allah said:

O you who believe Fasting is prescribed for you as it was prescribed for those before you, that you may attain piety. (Al-Baqarah 2:183)

And when you make Hajj and slaughter the sacrifice it is that you may get closer to Allah. Allah said: It is neither their meat nor their blood that reaches Allah but, it is piety from you that reaches Him. Thus, have We made them subject to you that you may magnify Allah for His Guidance to you. And give glad tidings to the good doers. (Al-Hajj 22:37)

And when you give charity it is to get closer, Allah said:

Take alms from their wealth in order to purify them and sanctify them with it, and invoke Allah for them. Verily! Your invocations are a source of tranquility for them; and Allah is All-Hearer, All-Knower. (At-Tawbah 9:103)

_________________________

The article is an excerpt from the paper “Acts of Worship as a Means to Strengthen the Attachment between the Servant and his Lord” by Dr. Hatem Al-Haj which was prepared for a conference in Austin, Texas, 2002. It first appeared at drhatemalhaj.com.

 

Soucre Link
Categories
ABC's of Islam New Muslims

Actions Are Judged by Intentions: How?

leaf_nature

The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended.

Selected Hadiths from Al-Bukhari

First hadith: “Actions Are Judged by Intentions”

Text: 

Narrated `Umar ibn Al-Khattab: “I heard Allah’s Messenger (peace be upon him) saying, “The (reward of) deeds, depend upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for the sake of Allah and His Apostle, then his emigration will be considered to be for Allah and His Apostle, and whoever emigrated for the sake of worldly gain or for a woman to marry, then his emigration will be considered to be for what he emigrated for.”

The Narrator: 

He is `Umar ibn Al-Khattab ibn Nufayl. He was born in 584-589 CE and killed in 644 CE – 23 AH. He descended from a rich family working in trade, which was his business until he became a caliph. `Umar was a firm believer who fiercely defended the Muslim community from attack. He became the second caliph of the Prophet after the death of Abu Bakr.

As Caliph, `Umar was known for acting justly with all people. During his rule, the Islamic state extended to Iraq, Syria, and Egypt. At zenith of his power, `Umar was assassinated at the hands of Abu Lu’lu’ah (Piruz Nahavandi). `Umar’s nicknames are Al-Faruq and Abu Hafs. 

Keywords:

Niyyah (Intention): It refers to the resolve of the heart to do an obligatory or non-obligatory action. (Al-Nawawi)

Hijrah (migration): In the Islamic context, it means moving from a place of non-Muslim majority and rule to a place of Muslim majority and rule.

Explanation: 

This hadith is one of the most eloquent and significant hadiths. It talks about the importance of sincere intention in the acceptance of acts of worship. Al-Bukhari (may Allah have mercy upon him) began his book with this hadith inspiring the meaning involved, namely sincerity.

Ibn Rajab Al-Hanbali said, “Al-Bukhari prefaced his book with this hadith referring to that every action performed for the sake of other than Allah is null and void, whether in this worldly life or in the Hereafter. It is reported from Ash-Shafi`i that he said, “This hadith is one third of knowledge and it comes under seventy sections of Fiqh.” Imam Ahmed said, “The principles of Islam are based on three hadiths: First, the hadith of `Umar (i.e. this hadith)….”(1)

The hadith at hand stresses the importance of intention in the acceptance of good deeds. It tells us that actions with good and sincere intention are only accepted, while those with bad and insincere intentions are of no avail.

Abu Umamah reported that a man came to the Prophet (peace be upon him) and said, “What is about a man who goes for Jihad seeking reward (from Allah) and good reputation among people?” The Prophet replied, “Nothing.” The man repeated his question thrice and received the same answer from the Prophet. Then, the Prophet said, “Allah accepts only sincere actions that are done for the sake of Allah.” (An-Nasa’i)

The first word “actions” refers to good deeds as evil or prohibited deeds are already unallowable and intention has nothing with them, even if it is good. There is a basic rule that says, “Good intention does not validate the invalid action.”

So, the hadith is dealing with the allowable actions only, for which one seeks Allah’s pleasure. In fact, the prohibited actions are means of Satan to misguide the Muslim and incur the displeasure of Allah, the Almighty, upon him.

The scholars of Islam put two prerequisite for the acceptance of actions: permissibility and good intention. They took these conditions from Allah’s saying:

So whoever would hope for the meeting with his Lord – let him do righteous work and not associate in the worship of his Lord anyone. (Al-Kahf 18:110)

The Prophet gave an example for actions whose reward differs according to the intention. The example that the Prophet gave is worthy of great consideration; it is Hijrah (migration) from Makkah to Madinah. As we know, Muslims were oppressed and tortured in Makkah. They were forced to leave their homeland to Abyssinia or Madinah where they would feel safe regarding their religion and souls.

Yet, all of these sufferings can be fruitless if they were for the sake of other than Allah. Sheikh Al-Islam Ibn Taymiyyah said, “It is reported that a man has migrated from Mecca to Medina because of a woman called Umm Qays, whom he loved. So, he was surnamed Umm Qays migrant.”(2) The Prophet maintained that whoever migrated for a worldly affair or business, he will take nothing in the hereafter.

Therefore, we all have to review our intentions and inspect our deeds, whether they are done for Allah’s sake or for worldly purposes. When a Muslim wants to do something good, Satan spares no effort to prevent him from that. If he fails, he will do his best to corrupt the Muslim’s intention. He reminds him with such and such of the beauties of world as well as people’s appreciation. He tries to make the Muslim forget Allah and sincerity.

So, we should be wakeful of Satan’s insinuations. Yet, the best way to confront these temptations is to always remember that this life is transitory but the other life is the permanent and endless one.

Moreover, Allah is more concerned with intention than with the deed itself. Abu Hurairah narrated, “The Messenger of Allah said, “Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments”. (Muslim)

Lessons and Rulings:
  • Intention changes allowable things into worship: There are a lot of things that one makes by nature, such as eating, drinking, sleeping, etc. of permissible actions. One can take a reward for that if one does so with the intention of being able to perform the worship of Allah (Glory be to Him).
  • The reward of actions differs according to intention: The reward of the same action, such as prayer or fasting, may increase or decrease depending on the degree of the sincerity of one’s intention.
  • Setting examples for elaboration: A caller or teacher is advised to use examples to clarify the topic while addressing people or students. This is more helpful in understanding and elaboration, following the example of the Prophet in this hadith.

_________________________

(1) Ibn Rajab, Jami` Al-`Ulum wa Al-Hikam, Beirut, Al-Risalah, 2001, p. 62.

(2) Ibn Taymiyyah, Al-Fatwa, Riyadh: King Fahd Printing Complex, 1995, vol. 18, p. 254.

Soucre Link
Categories
ABC's of Islam New Muslims

Islam and the Meaning of Deen

By Abul A`la Al-Mawdudi 

The word ‘deen’ is used in several meanings. The first is sovereignty, power, lordship, kingship, or rulership. The second is the opposite of this, i.e. submission, obedience, service or slavery. The third is to bring to account, to judge, or to dispense reward and punishment for actions. All those three uses are found in the Qur’an.

Allah says:

The only (true) Deen in the sight of God is (man’s) self-surrender (to Him). (Aal `Imran 3:19)

Here, deen is that way of life in which we recognize Allah alone as the possessor of all power and majesty and surrender ourselves to Him. We must not abase or humble ourselves before anybody save Him. We must regard only Allah as Master, Lord, and Sovereign, and must not be slaves or servants to anybody but Him. We must accept only Allah as the Lord of reward and punishment. We should covet no reward, fear no punishment, except His. Islam is the name of this deen.

Deen is that way of life in which we recognize Allah alone as the possessor of all power and majesty and surrender ourselves to Him.

False Deen

False deen arises when you ascribe real powers to anyone besides Allah, when you take anyone as a real ruler and master, as a dispenser of real reward and punishment, when you bow your heads before him in humility, when you serve him and obey his orders, when you covet his reward and fear his punishment more than Allah’s. This kind of deen Allah never accepts because it is totally contrary to reality.

No other being in the whole universe except God possesses any power and might, nor does anybody else’s sovereignty and kingship exist. We have not been created to be servants and slaves of anyone or anything but God, nor is there anyone else except that real Master who can judge us and award reward and punishment.

In many places in the Qur’an these facts have been explained.

And whoso seeks a Deen other than Islam, it will not be accepted from him. (Aal `Imran 3:85)

Thus, anyone who disregards the sovereignty and kingship of God, acknowledges someone else as his master and ruler, becomes his servant and slave, and considers anyone as a dispenser of reward and punishment in his own right, will never have his Deen or conduct accepted by God because:

They were not enjoined anything but that they should serve God, making submission exclusively His, turning away (from all false gods). (Al-Bayyinah 98:5)

God has not created human beings to serve anyone except Himself. It is, therefore, incumbent on them to turn away from all false gods and reserve their submission, or their true deen, for Allah alone. They should single-mindedly devote themselves to His service and consider themselves as being accountable only to Him:

What! Do they seek a deen other than God’s, whereas unto Him surrenders whatever is in the heavens and on earth, willingly or unwillingly, and unto Him all must return? (Aal `Imran 3:83)

How can we human beings incline to be servants and to submit to someone other than God, when all other things on earth and in the heavens are slaves and obedient servants of God alone, accounting for their deeds to no other authority than God? Does man want to adopt a deviant way for himself, some kind of independent and autonomous existence, in defiance of the entire universe?

He it is Who has sent forth His Messenger with the Guidance and the way of Truth, so that he makes it prevail over all ways (religions), however much mushriks (who take gods besides God) may dislike it. (At-Tawbah 9:33)

God’s Deen

Allah has sent His Messenger with the true deen for the purpose of ending the sovereignty of all false gods and granting us immense freedom so that we live as servants of none but the Lord of the universe, no matter how much the idolaters and polytheists may dislike or oppose such a course.

And fight them, until there is no rebellion (against God) and all submission is to God alone. (Al-Anfal 8:39)

The lesson is clear: we must fight until the sovereignty of all beings other than Allah is brought to an end, until only the law of God rules in the world, until the sovereignty of God alone is acknowledged, until we serve only Him.

Thus these three meanings of deen stand out:

– To acknowledge God as Lord, Master and Ruler.

– To obey and serve only Him.

– To be accountable to Him, to fear only His punishment and to covet only His reward.

Deen also includes obedience to God’s Messengers. For the commandments of God have been given to human beings through His Books and His Messengers.

Children of Adam! If there should come to you Messengers from among you, who convey My revelations unto you, then whosoever refrains from evil and lives rightly no fear shall be on them, and neither shall they sorrow. (Al-A`raf 7:35)

No individual receives Allah’s commandments directly.

Hence, whoever acknowledges Allah as Ruler can be accepted as obedient to Him only when he becomes obedient to His Messengers and lives by the guidance received through them.

Deen consists of these fundamental principles.

_________________________

The article is an excerpt from Abul A`la Al-Mawdudi’s Let Us Be Muslims.

Soucre Link