The definition of sincerity— Sh. Salih al-Munajjid

 

Linguistically: It is extracted from the verb (Akhlas) whose source is (Ikhlaas), which means to make pure and not mixed with anything else.

 

This is why Chapter Al-Ikhlaas was given this name, because it emphasizes the Oneness of Allah and that He should be worshipped alone. Ibn Al-Atheer (rahimahullah) said:

“It was given this name because the one who recites it purifies his monotheism to Allah.”

The word Ikhlaas is the word of Tawheed (monotheism).

 

Al-Fayrooz Abaadi (rahimahullah) said:

“Akhlasa means to give up Riyaa’ (showing off) [i.e. offer worship purely for Allah].”

Al-Qaamoos Al-Muheet (797).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas is to give up Riyaa’ when offering acts of worship.”

At-Ta’reefaat (28).

 

Technically: In Islamic terminology, the scholars defined it in different ways, and the following are the most important of these definitions:

Ibn Al-Qayyim (rahimahullah)  said:

“Ikhlaas is to purify one’s intention when worshiping Allah and devote the act purely for Him.”

Madaarij As-Saalikeen (91/2).

 

Al-Jurjaani (rahimahullah) said:

“Ikhlaas means to cleanse the heart from any defect or impurity that affects its purity.”

It was also said that Ikhlaas is to scrub away anything that affects its clarity.

At-Ta’reefaat (28).

 

Huthayfah Al-Mar’ashi (rahimahullah)  said:

“Ikhlaas is when the slave feels that performing a deed is the same for him whether he performs it in public or in seclusion.”

Al-Bayaan Fi Aadaab Hamalat Al-Qur’aan (13).

 

Others said:

“Ikhlaas is not to expect any reward from anyone for the deed you perform and to want anyone to see the deed except Allah.”

Madaarij As-Saalikeen (92/2).

In addition to this, there are many other definitions, which were stated by the righteous Salaf, may Allah have mercy upon them, such as:

1. To perform the deed for Allah and not to join anyone with Him in the intention
2. To perform the deed without people noticing.

Madaarij As-Saalikeen (91-92/2).

 

A sincere person is the one who does not care if people stop caring or respecting him in return for reforming and purifying his heart and making it sound in the scale of Allah. Also, he does not like that people know about anything he does, even if it is as small and minor as the weight of an ant.
It is very common in Islamic texts to use the word intention instead of the word sincerity. For jurists, intention in principle means to differentiate between acts of worship and habits when performing a deed, and it is to differentiate between acts of worship amongst themselves.

Jaami’ Al-‘Uloom Wal-Hikam (11/1)

 

Differentiating between acts of worship and habits when performing a deed, is like differentiating between taking a bath to clean one’s body or as a ritual bath to cleanse himself from impurity due to sexual intercourse or a wet dream. Differentiating between acts of worship amongst themselves, is like differentiating between praying four Rak’ahs for Dhuhr from those for ‘Asr.

 

However, if the word intention is used as a means to find out who is meant by performing a deed: is it performed purely and sincerely for the sake of Allah or not, then in this case intention is included and part of the definition of sincerity.

Truthfulness and sincerity when performing an act of worship have close meanings, but the difference is that sincerity takes place after one starts performing the deed, while truthfulness is usually before the deed starts. Therefore, sincerity branches out of truthfulness.

At-Ta’reefaat (28).

 

[From the book: Sincerity, page 4-7, by Sh. Salih al-Munajjid]

 

 

Hiding ones tears

 

Hammâd bin Zayd said,

“Ayyûb was such that a hadîth would be narrated to him, which would soften his heart and cause his eyes to shed tears. So when a tear would come to him, he would wipe his nose saying, ‘What a severe cold!’ He would show that he had a cold in order to hide his crying.

Musnad Ibn ‘l-Ja`d (1246), Siyâr ‘l-A`lâm an-Nubalâ’ (6/20).

 

Al-Hasan ‘l-Basrî said,

“A man would be sitting in a gathering, and tears would come to his eyes. He would try to hold them in, but if he felt that he would be unable to, he would stand and leave.”

Al-Zuhd by Imâm Ahmad (262).

 

Muhamamd bin Wâsi` said,

“A man would cry for 20 years, while his wife would not know.”

Hilyat ‘Al-Awliyâ’ (2/347).

 

And he ( Muhamamd bin Wâsi`) also said,

“I came across men; one of them, his head would be on the same pillow as his wife’s head; and what is under his cheek would become soaked with his tears, whilst his wife would be unaware. And I came across men; one of them would stand in the first row (in prayer), his tears would be flowing down his cheeks, and the person standing next to him would be unaware.”

Ibid.

Call Yourself to Account before Allah Does

Call Yourself to Account before Allah Does

عمرَ بن الخطَّاب رَضِيَ اللهُ عنهُ أَنَّهُ قَالَ حاسِبُوا أَنْفُسَكُم قَبلَ أَنْ تُحَاسِبُوا وَزِنُوا أَنْفُسَكُم قَبلَ أَنْ تُوزَنُوا

 

Umar ibn Khattab (may Allah be pleased with him) said, “Call yourself to account before Allah does. Weigh your deeds before Allah does.”

Collected by Ahmed in (Az-Zuhd 2/ 30) isnad Hasan.

 

 

Benefits for this topic:

Al-Allamah ibn Qayyim Al-Jawziyyah (may Allah have mercy on him) wrote some remarkable words for this hadeeth in his book, “ Ighaathatu Al-Laahfan”. He said,” There are two ways to call the soul to account for its deeds. The first way is done before the deed and the second is after the action.

The first way is to halt and reflect on the intention for the act. The action isn’t done until its clear (to you) that doing the deed is better than leaving it. Hasan Al-Basri (may Allah have mercy on him) said, “May Allah have mercy on a slave that pauses at the intention. If the deed is for Allah it’s done and if it’s for another reason its abandoned.” 

 

Some of the people of knowledge explained Hasan Al-Basri’s words. They said: When the soul is set in motion to do an act with an intention, the slave pauses and thinks. “Is this act possible or not and do I have the ability to do it?” Therefore if it’s not possible he doesn’t proceed. When it’s possible to carry out this action he pauses again and says, “Is it better for me to do this action or leave it?” If it’s better for the slave to refrain from doing this deed, he doesn’t carry it out.

 

Now, if it is better for the slave to do this act, he advances; but pauses again. This time he reflects to see if his reason for doing the deed is for Allah’s face and reward or if it’s for praise , fame or wealth from creation. If his intention is for worldly gain, he quits and leaves this endeavor; even though he could have attained what he desired. The reason he leaves this act is so the soul won’t be accustomed to Shirk. When the soul is accustomed to Shirk-deeds practiced for other than Allah they become easy to do. And on the other hand, deeds done for Allah grow difficult on the soul. They grow to be so difficult that they develop into the most difficult things to practice.

 

 

Lastly if the deed is for Allah’s treasures the slave pauses again. This time he looks to see if he has any one to help and assist him if the action requires such. And if there isn’t anyone who can help, he holds back from the action. This is similar to how the Prophet (peace and blessings be upon him) remained from fighting Jihad in Mecca, until he had help and power.

 

These are the four steps that are needed to call yourself to account for a deed before its done.

The second type of account is done after the deed is completed. There are three ways to do this:

 

1- Call the soul to account in obedience to Allah. Were there any shortcomings in fulfilling Allah’s rights, which prevented the deed from happening the way it should have?  In reference to Allah’s rights there are six; sincerity, advice to Allah, proficiency, thankfulness to Allah, following the Sunnah , and the ability to acknowledge there were some faults in the action after the deed is complete. Therefore afterwards the slave looks to see if he carried out these six things completely. Did he do them in obedience?

 

2- The soul is called to account to see if leaving the action would have been better.

 

3- The soul is called to account for actions that are permissible and its normal practices. “Why did I do this action? “ Did I do it seeking Allah’s pleasure and Jannah?” and if that’s the reason the deed is a profit. Conversely, “Did I do this act seeking the temporal worldly gain? “ If that’s the reason the profit in that act is now lost!