Ruling on Photography

During the time of the Prophet (Sallallaahu alayhi wasallam) things had not been invented as in our times such as photography. The question is, is photography also included in this prohibition or not? If you scrutinize the text, you will find out that it is not included (in the prohibitions). This is because the one who take pictures with cameras does not draw it in the real sense. What only happens is that the excess lights only comes in contact with the object before him and takes its picture in a second. A painter must endure in the process of the drawing: in drawing the head, eyes, nose, ears and the likes. He must perform an action. As for this photography, it is taken within a second. It is like transferring what Allaah designed into cards. This is the preferable opinion.

Scholars of this age differ concerning this. Is this included in the curse and prohibition or not? The right position is that it is not included because one is not a painter (by using a camera). Had he intended to draw the picture he would have spent some time in the process. But this (picture with camera) is completed within a second. A perfect similarity of this can be seen in the case of someone who writes a letter to his brother upon receiving it; he put it in a photocopier and makes a copy of it. Could this copy of the letter be considered as a drawing of the words and characters of the letter? No, the picture is printed due to the excessive light. And no one will say that these letters that was copied on this paper is the letter that came out of the device. Never! That is why such pictures can be taken in darkness and can also be taken even by a blind person. 

Therefore whoever closely examines the text of the hadeeth and the wisdom behind it, he will comprehend that what is intended is the one who tries to compete with Allaah in His creation by imitating His design and drawing as if he is the Creator. This is the one that incorporates prohibition and curse. As for this (photographic pictures), it is only printing of a picture. However, what remains is to look at or examine the purpose for which the photographic picture is made. That is, if we understood that the photographic picture is permissible and that it is not considered as image making, what remains for us is to examine the reason for taken it just as we look at or examine the reason behind anything permitted. This is because the legal status of permissible things changes according to the associated purpose. 

That is why if someone intends to embark on a journey in the month of Ramadan in order to escape from fasting, we will say: This action is forbidden for him despite the fact that travelling is allowed and lawful originally. Also if someone buys a gun with the intention of killing his fellow Muslim and robs their property, we will say, ‘This transaction is unlawful even though a transaction is lawful originally’. Therefore the purpose of taking the pictures must be examined. Indeed, a person may have bad intention with the picture. He may take the picture of a woman in order to enjoy looking at her while she is not his wife. Bringing it out all the time from what is called album to look at it in order to derive pleasure by looking at it. This, without doubt is forbidden or to take the picture of a young beardless, handsome man just to enjoy looking at it is also forbidden.

Taking the pictures of leaders or rulers or scholars of Islam in order to honour them by hanging it in the house is also forbidden. Taking the picture of devoted servants of Allaah, those who humble themselves before Allaah just to keep it in the house for blessing or for remembrance is also forbidden because it is a waste of time.  What benefit do you derive by remembering the one in the picture time after time? And the worst of that is that some people used to keep the pictures of their dead ones. This is not allowed. The pictures of the deceased should be burnt so that you will not bring sorrow to yourself whenever you remember him by looking at the picture and you may have about it. Burn the picture of the deceased except in the situation where one fears that he may need it in future to provide some evidence for pension collection or the like. This is an exigency. But in the absence of any reason, it must be burnt.

As for when the purpose of taking a photographic picture is for identification of a person or providing proof of events with good intention, there is nothing wrong with it. Similarly, if a person wants to prove a scene and loves that people should know about it to appeal and attract their wealth such as people in hunger or naked or wounded by the enemies and the like to show them to the public in order to solicit on their behalf is also a good intention and there is nothing wrong in taking their pictures.

Source: Sharh Riyaad as-Saaliheen, vol. 4, pp. 266-268

Preceding the Imaam in Salaah

It is prohibited for the ma'moom (follower behind an Imaam in congregational prayer) to raise his head before his Imaam from the rukoo' or sujood.  This is because the ma’moom is ordered to follow the Imaam. He should not precede him, delay in following him, nor should he coincide with him. Rather, he should follow him. As regards preceding the Imaam, if it is in the opening takbeer, then there is no Salaah (the prayer) for the person. That is, if he does the takbeer for Salaah before his Imaam, even if it is done out of forgetfulness his Salaah is not valid. He must repeat it. If it were to be in rukoo’ or sujood; that is, he preceded the Imaam in rukoo’ and sujood, deliberately, knowing that it is forbidden, the Salaah is invalid. It nullifies his Salaah because he did a forbidden action in Salaah. It nullifies his Salaah just like if he were to speak.

As regards coinciding with the Imaam, for example, performing rukoo’ with the Imaam, prostrating with him and standing with him, it is forbidden. Some (scholars) say it is disliked while others say it is forbidden. As for Al-Musaabaqah, that is, performing something before the Imaam, if it is the opening takbeer, then the Salaah has not been properly constituted. But in rukoo’ and sujood, the Prophet صلى الله عليه وسلم has warned against such. He said: “Do you not fear that if any of you raises his head (from his bowing or prostrating) before the Imaam does so, Allaah will make this head like that of a donkey or will make his shape like that of a donkey”.[1]

This is a warning. A person should fear when he raises his head from rukoo’ before his Imaam or sujood before his Imam that Allaah should make his shape like that of a donkey or change his head to that of a donkey. The Prophet صلى الله عليه وسلم chose donkey instead of other animals because a donkey is the dullest of animals. Consequently, the Jews were likened to it. Those who were entrusted with the Tawrah and they failed. “…Is as the likeness of a donkey which carries huge burdens of books (but understands nothing from them).”[2]  

The above hadeeth indicates that it is forbidden to precede the Imam in rising from the rukoo’ and sujood. Likewise, preceding him in going to rukoo’ and sujood is forbidden for the ma’moom. As for tarrying behind the Imaam as some people do, when they prostrate and the Imaam stands from the sujood, you will see them still in prostration, thinking that they are supplicating to Allaah and they are in goodness and Du’aa. We say: Yes, you are in goodness and Du’aa if it were to be only you. But you are with the Imaam and delaying behind the Imam is contrary to the guidance of the Prophet صلى الله عليه وسلم based on his saying: “When the Imam bows, then bow.”  Therefore, It is legislated that a person should hasten and not to delay. Allaah is the Source of success.

Source: Sharh Riyaad as-Saaliheen, vol. 4, pp. 320-321

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[1] Saheeh: Recorded by al-Bukhaaree (691) and Muslim (427)

[2] Soorah al-Jumu’ah: 5

Raising one’s eye to the sky during Salaah

Anas (may Allaah be pleased with him) report that the Prophet صلى الله عليه وسلم forbade that a man should raise his eye towards the sky while praying. He صلى الله عليه وسلم said: ‘How is it that some people raise their eyes towards the sky during Salaah (the prayer).’ [1] That is, what is the matter with them? Why are they raising their eyes towards the sky? Let them refrain from this or else they will lose their sight.

This threat indicates that it is forbidden for a person to raise his eye towards the sky while praying. I have seen someone while he was rising from the Rukoo’ and saying: ‘Allaah hears the one who praises Him;’ raising his eyes and face (upward). This is forbidden for him. 

In fact some scholars (may Allaah have mercy on them) say: If this is done, his Salaah (the prayer) is invalid because he has committed what is forbidden: a prohibition that is specific to Salaah. And a Sharee’ah principle says: “Whosoever commits anything that is specifically forbidden in Ibaadah, his worship is null and void.”

Further, these scholars also justify their view with a second reason. They say: ‘This is a bad manner towards Allaah – the Mighty and Sublime. What is required from an individual while praying is that he should have Khushoo’ and lower his head.’ They also bring another justification: A person is ordered to face the Qiblah with all his body. If he raises his face towards the sky, his face will be facing towards the sky and not towards the Qiblah and it nullifies his Salaah. The issue is dangerous. Consequently, the Prophet صلى الله عليه وسلم was harsh in word concerning that so much so that he said: ‘Let them refrain or else they will lose their sight.’

If someone were to ask: Now where do I place my head? We will reply: Focus your eyes to the spot where you will place your head in sujood except the situation when you raise your index finger for Tashahhud. So look at the index finger because when the Prophet صلى الله عليه وسلم raised it his eyes did not go beyond its movement.

Some scholars exempt from this, looking at the Imam in order to follow him especially if the person cannot hear. Such that if it is not possible for him to follow him as his Imam, except by looking at him (then he should rather look at him instead of looking at the point of Sujood). This is because the Companions used to do this. The Prophet صلى الله عليه وسلم would ascend the pulpit and pray on it, and say: “I did that so that you will follow me and know your Salaah”.  It was not possible for them to have learnt the Salaah except that they looked at him.

Some scholars also exempt when a person is in the Masjid Al-Haram and Ka’bah is in front of him; such a person should look at the Ka’bah. However, this exemption is a weak one. What is correct is that he should not look at the Ka’bah during prayer because nothing of such has been reported from the Prophet صلى الله عليه وسلم. This is because such could cause confusion whereby he will be looking at the people doing the Tawaaf – when going and coming.

In addition, the statement of some people that looking at the Ka’bah is an act of worship is an error. It is not correct. There is no authentic or weak hadeeth that has been reported from the Prophet صلى الله عليه وسلم as far as I know that says that looking at the Ka’bah is an act of worship

Source: Sharh Riyaad as-Saaliheen, vol. 4, pp. 342-325

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[1] Saheeh: Recorded by al-Bukhaaree (750), Aboo Daawood (913) and Ibn Maajah (1044)

The Majority is not a Proof

Shaykh Saalih bin Fawzaan wrote:

From among the aspects of the days of jaahiliyyah is that they used the majority as a proof of the truth and the minority as a proof of falsehood. According to them, whatever the majority of the people are upon is the truth and whatever the minority are upon is not the truth. Hence, in their view, this is the yardstick in distinguishing the truth from falsehood. However, this is an error, because Allaah the most High said: “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.”[1]

Allaah also said: “But most of the people do not know.”[2]

He also said: “And We did not find for most of them any covenant; but indeed, We found most of them defiantly disobedient.”[3]

Therefore, the yardstick in knowing the truth is not the large number [of people holding such view] or few numbers [of people holding such view]; rather the yardstick is the truth. Whosoever is upon the truth – even if he is alone – he is the right person and it is obligatory to follow him. And if the majority is upon falsehood, it is obligatory to abandon them and not to be beguiled by them. Consideration should be given to the truth. As such, the scholars stated: The truth is not known by men; rather men are known by the truth. So it is obligatory to follow whosoever is upon the truth.

Hence, consideration should not be given to the majority; rather it should be to what is correct and the truth. Of course, it is good if the majority is upon the truth; but the Sunnah of Allaah is that the majority will be upon falsehood [most of the time]. He said: “And most of mankind will not believe even if you desire it eagerly”[4], “And if you obey most of those upon the earth, they will mislead you from the way of Allaah.”[5]

Source: Sharh Masaa’il al-Jaahiliyyah, pp. 60-62 by Shaykh Saalih bin Fawzaan (may Allaah preserve him)

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[1] Soorah al-An’aam: 116

[2] Soorah al-A’raaf: 187

[3] Soorah al-A’raaf: 102

[4] Soorah Yoosuf: 103

[5] Soorah al-An’aam: 116

Istinjaa with Zamzam water

Is it permissible to do Istinjaa’ (that is, to cleanse the private parts after urination or defecation with water) with Zamzam water?

There are authentic ahaadeeth that indicate that Zamzam water is noble and blessed. It is established in saheeh Muslim that the Prophet said regarding Zamzam water: "Verily, it is blessed; it is a food that satisfies one’s appetite.” In the version of Aboo Daawood with a strong chain of narrators, he added: ‘And a healing for sickness.”  This authentic hadeeth shows the merit of Zamzam water and that it is a food that satisfies one’s appetite, a healing for sickness and blessed. It is Sunnah to drink from it just as the Prophet (sallallaahu alayhi wa sallam) drank from it. It is permissible to perform ablution and Istinjaa’ with it. Similarly, it is permissible to do ghusl due to janaabah with it if there is need for such.

It is confirmed from the Prophet (sallallaahu alayhi wa sallam) that water gushed out from his fingers and people collected whatever they needed from this water in order to drink, perform ablution, wash their clothing and perform Istinjaa with it; each of these took place. If Zamzam water is not similar to the water that gushed out from the Prophet’s fingers, it is not superior to it; both of them are blessed water. So if it is permissible to perform ablution, ghusl, Istinjaa' and wash clothing with the water that gushed out from the Prophet’s fingers, it is also permissible with Zamzam water.

Nevertheless, Zamzam water is pure and palatable; it is recommended to drink from it and there is no harm in performing ablution with it or washing clothing with it or performing Istinjaa with it if there is need for that as preceded.

Source: Ahkaam al-Musaafir, pp. 12-13, by Shaykh Abdul-Azeez bin Baaz (may Allaah have mercy on him)

The Evil of Backbiting the Scholars and Leaders

Know that backbiting increases in ignominy and sin in commensurate with what it leads to. Backbiting an ordinary person among the people is not like backbiting a scholar, or a leader; a director or a minister, or the likes. This is because backbiting those in authorities, whether the position is small or big, is worse than backbiting the one that has no authority, control or guardianship. This is because if you backbite an ordinary person, the harm will affect him alone. But if you backbite one who is in the position of authority you will harm him and those whom he exercises control over among the Muslims.

For example, assuming you backbite a scholar among the scholars, there is no doubt that such is an act of oppression to him in person just like every other Muslim. In addition, you have greatly harmed the Sharee'ah which he bears. A learned person is the bearer of the Sharee'ah. So if you backbite him, he becomes little in the eyes of the people, the people will not accept his sayings (again). And they will not turn to him in their religious affairs and whatever truth he might say will become doubtful (in the sight of people) because you have backbitten him. This is a great crime against the Sharee'ah.

This also applies to the leaders; if you backbite a leader, a king or a head, and the likes; it is not an act of backbiting that affects his person alone. Rather, it is an act of backbiting against him and destruction to his government. This is because when you backbite a leader, a minister, or a king, it means that you are creating hatred of him in the hearts of the subjects. And when you create hatred in the hearts of the subjects against their leader, you have caused a great damage, because this will lead to the spread of confusion among the people, and disunity among them.

Today it could be verbal exchange and tomorrow, throwing of arrows. This is because when the hearts are filled with enmity and hatred towards the leaders, it becomes impossible for it (the heart) to comply with their (i.e. the leader’s) commands. When he (the leader) commands what is good, it (the heart) will see it as evil.

Someone may say, ‘I want to enjoin what is good and forbid what is evil!’ We say, your intention is good, but the best way to a house is its door. Spreading the faults of your leaders is not a (proper) way of enjoining good and forbidding evil because such only increases evil. People will no longer have trust in the discharge of duty of any other person. If a scholar says: ‘Such-and-such act is despicable.’ They (will) say: ‘Put that aside.’ If a leader says: ‘This is vile,’ and he tries to prevent people from it. They will say: ‘No, you have not corrected yourself let alone correcting others.’ Such can cause a great havoc among the Muslims.

O brothers, my advice to you and myself is to keep away from backbiting, and to keep away from discussing the evil aspects of those in authorities of the scholars and rulers and others. If you want to attain goodness and (a better way of) correction, the door is open and the means are available. Get in touch with one another physically; get in touch through other channels of communication if you cannot see one-on-one. Then when you have rendered your obligation, you are not responsible for whatever happens thereafter. Further, know O my brother; does your backbiting the scholars or the leaders bring any good? Definitely not! It is the actual perversion that brings nothing but difficulty; and which no act of injustice or corruption can be removed through it.

Source: Sharh Riyaadh as-Saaliheen, vol. 4, pp. 63-65

The Salaf and Taqwa

The righteous predecessors used to advise one another to have the fear of Allah. Aboo Bakr used to say in his sermon, ‘I advise you to have the fear of Allâh.[1]’ When he was on the verge of death, he called ‘Umar and advised him thus, ‘Fear Allâh O ‘Umar[2].’ In the same vein, ‘Umar wrote to his son saying, “To proceed: I advise you to have the fear of Allâh.[3]” ‘Alee bin Abee Tâlib employed a man to be in charge of a brigade and said, ‘I advise you with the fear of Allâh whom it is inevitable that you will meet.[4]’

Umar bin Abdul-Azeez wrote to a man: “I advise you to have the fear of Allâh, which He does not accept other than it or shower mercy except on its people or reward except for it. Those who admonish about it are many but those who do it are few, may Allâh make us and you among the pious.[5]” When he was appointed as the leader, he praised and extolled Allâh and said, ‘I advise you to have the fear of Allâh for the fear of Allâh replaces everything, and nothing replaces the fear of Allâh’.[6] It is possible for the fear of Allâh to make up for everything; but if it is missing, nothing can make up for it.

A man said to Yoonus bin ‘Ubayd, ‘Advise me.’ He said, ‘I advise you to have the fear of Allâh and be good, for Allâh is with those who have taqwâ and those who are the good doers.’[7] A man from among the salaf wrote to his brother: ‘I advise you and us to have the fear of Allâh for it is the best provision for the Hereafter and this world; and He (Allâh) has made it your way to every good and your way out from every evil. Allâh has indeed guaranteed its people salvation from what they fear and provision from sources they do not expect.’[8]

Ibn As-Sammâk al-Wâ‘iz wrote to a brother of his: ‘To proceed, ‘I advise you to have the fear of Allâh Who is your intimate confidant in your secret and who watches over you in your public affair. Put Allâh in your consciousness at all times: in your night and day. Fear Allâh according to the measure of His nearness to you and His power over you. Know that you can never exit from His authority to the authority of someone else nor from His kingdom to the kingdom of someone else. Let your watchfulness of Him be great, and let your shyness before Him increase. Was-Salâm’[9]

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[1] Recorded by al-Hakim in al-Mustadrak (2/415) no. 3447 and he said the isnaad of the hadeeth is authentic

[2] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (1/36) and Aboo Ja’far at-Tabaree in Riyâdh an-Nadrah (4/244)

[3] Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161) and he attributed it to Umar regarding his advice to his son (may Allaah be pleased with them)

[4] Recorded by al-Khilâl in Kitâb As-Sunnah

[5] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (5/267)

[6] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (5/297) and Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161)

[7] Ibn Rajab al-Hanbalee mentioned it in Jâmi’’ al-Uloom wal-Hikam (1/161)

[8] Ibn Rajab mentioned it in  Jâmi’’ al-Uloom wal-Hikam (1/161)

[9] Recorded by Aboo Nu’aym in Hilyah al-Awliyâ’ (8/206), Ibn Jawzee mentioned it in Sifatus-Safwah (3/175) and Ibn Rajab al-Hanbalee in Jâmi’’ al-Uloom wal-Hikam (1/162)

Saying things about Allaah without knowledge

The source and origin of a scholar’s misguidance is to say things about Allaah without knowledge. Saying things about Allaah without knowledge is greater than shirk. As such, Allaah the Exalted said: “Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin, and oppression without right, and that you associate with Allaah that for which He has not sent down authority, and that you say about Allaah that which you do not know."[1]

In the above verse, He (Allaah) placed saying things about Allaah higher than associating partner in worship with Allaah. Therefore, it is not permissible for anyone to say anything about Allaah without knowledge such as saying: Allaah has forbidden such and such [whereas He has not forbidden it] or Allaah has permitted such and such [whereas He has not permitted it] or Allaah has legislated such and such whereas such a thing is not legislated. This is what is considered saying things about Allaah without knowledge and refuge is sought with Allaah.

[Another example is when] a person issues a verdict without knowledge; rather he lies. This is very dangerous as it constitutes inventing lie against Allaah the Exalted. “So who is more unjust than one who lies about Allaah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers?”[2] Hence it is not permissible to say things about Allaah without knowledge. Whenever the Messenger of Allaah (sallallaahu alayhi wa sallam) was asked about something, which revelation has not been revealed to him, he would delay the response till revelation is revealed to him from Allaah. So how about others other than him? So many things are hidden from a scholar. If you do not possess clarity and proof from the Qur’aan and Sunnah regarding an issue and say, ‘I do not know’;[3] such will not decrease anything from your knowledge or worth. Rather, it will increase your worth in Allaah’s sight.

Imaam Maalik (may Allaah have mercy on him) was asked about forty issues and he gave answers to some of them but he said I do not know in response to most of the questions.  Then the questioner said to him: I came to you from a distant land and endured the journey and you said, ‘I do not know.’ Thereupon, Imaam Maalik said to him: ‘Embark your riding camel and go back to the land you came from and say to the people: ‘I asked Imaam Maalik some questions and he responded by saying, I do not know.’ This was the manner of the people of knowledge and those who have the fear of Allaah the Exalted.

The same applies to authorship. A person should not write a book if he does not possess the competence to write the book. Would that we were saved from many [deviant] books and treatises and nothing is left except authentic books that are in conformity with the Qur’aan and Sunnah. The problem is that these books and treatises will remain and mislead generations after your demise and you will be held responsible for them. A person should fear Allaah in his fatwa, writing, speech, discussion and lecture; he should not say anything except that which he thinks is most likely the correct thing and in conformity with the Qur’aan and Sunnah.

Source: Sharh Masaa’il al-Jaahiliyah, pp. 285-286 by Shaykh Saalih bin Fawzaan (may Allaah preserve him)

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[1] Soorah al-A’raaf: 33

[2] Soorah az-Zumar: 32

[3] Translator’s note: When ash-Sha’bee (may Allaah have mercy on him) was asked about something then he said, ‘I do not know.’ Then it was said to him: “Do you not feel shy to say I do not know given the fact that you are the scholar of the people of Iraq? He replied: “But the angel did not feel shy when they said: ‘Exalted are You; we have no knowledge except what You have taught us.’” Recorded by Ibn Abdul-Barr in Jaami’ Bayaan al-‘Ilm (2/51)

Foundation of Taqwa

Ibn Rajab (may Allâh have mercy on him) said[1]: “The foundation of taqwâ is that, a slave should place between himself and what he is afraid and cautious of, a shield that would protect him from it. At times taqwâ is attached to the name of Allâh like the statement of Allâh:   “And fear Allâh…”[2]

So if taqwâ is attached to the name of Allâh, the intended meaning is to fear His anger and displeasure. The intended meaning is not to beware of seeking nearness to Him nor avoid His Law. However, it means that one should beware of His punishment and displeasure as His punishment in this world and in the Hereafter originate from such as stated by the Most High: “And Allâh warns you against Himself (His Punishment)…”[3]. Allâh – blessed be He – said:   “He (Allâh) is the One, deserving that mankind should be afraid of…”[4]

Meaning He is the One worthy of being feared, revered, venerated and exalted, and He should be considered great in the hearts of His slaves so that they would worship Him and obey Him because He deserves glory and honour; and He is the owner of grandeur, exaltedness and power. Sometimes taqwâ is attached to Allâh’s punishment or place of punishment like the Fire as in the word of Allâh: “And fear the Fire…”[5]

It may also be attached to the period of punishment like the Day of Resurrection:  “And be afraid of the Day when you shall be brought back to Allâh…”[6]

Complete taqwâ includes performing the obligations, abandoning the prohibitions and doubtful matters. Performing the recommended duties and avoiding the disliked and unclear matters may also be included. This is because the word of Allâh the Exalted: ‘Alif-Lâm-Mîm. [These letters are one of the miracles of the Qur’ân and none but Allâh (Alone) knows their meanings]. This is the Book (the Qur’ân), whereof there is no doubt, a guidance to those who are Al-Muttaqoon [the pious and righteous persons who fear Allâh much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allâh much (perform all kinds of good deeds which He has ordained)],’[7] includes all of that

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[1] See Jâmi’ al-‘Uloom wal-Hikam pp. 260-261

[2] Soorah al-Baqarah: 189

[3] Soorah Âl-Imrân: 28

[4] Soorah al-Muddaththir: 56

[5] Soorah Âl-Imrân: 131

[6] Soorah al-Baqarah: 281

[7] Soorah al-Baqarah: 1-2

Importance of Sincerity

Means of Salvation

Sincerity is one of the means of salvation in the Hereafter. Similarly, contentment of the heart in this world and disappearance of worry can only occur through it. The Prophet  (صلى الله عليه وسلم) said: “Whoever makes the Hereafter his [only] concern, Allaah will place richness in his heart, gather his affairs for him and the world will come to him conquered and submissive. And whoever  makes this world his [only] concern, Allaah will place poverty right before his very eyes, and divide his affairs for him; and nothing will come to him of this world except that which was already decreed for him.[1]”

Source of Provision

It is a great source of provision and reward as well as the attainment of good deeds as stated by the Prophet (صلى الله عليه وسلم): “Whatever you spend seeking the Face of Allaah with it, even the morsel of food you put in the mouth of your wife, you will be rewarded for it[2].”

It Will Save from the Great Torment

Sincerity will save one from the great punishment on the Day of Resurrection. The Prophet (صلى الله عليه وسلم) informed us that the first of those whom the Fire will burn on the Day of Resurrection are three categories. Apparently their actions are good: the benevolent person, a scholar and a fighter. The benevolent person spent so that he would be called a generous person. The scholar acquired knowledge and taught it so that he would be called a scholar. The fighter fought so that he would be called a warrior.

Aboo Hurayrah reported: “I heard Allaah’s Messenger (صلى الله عليه وسلم) saying: ‘The first person to be judged on the Day of Resurrection will be a man who was martyred. He will be brought forth and Allaah will remind him of His blessings and he will recognize them. Then he will be asked: ‘What did you do with them?’ He will say: ‘I fought for Your sake until I was martyred.’ Allaah will say: “You have lied. You only fought so that people will say, ‘He is courageous,’ and they did say it.” Then He will order that he be dragged on his face and thrown into the Fire.

“Then there will be a man who studied much and taught others and recited the Qur’aan. He will be brought forth and Allaah will remind him of His blessings and he will recognize them. Then he will be asked: “What did you do with it?” He will say: “I studied much, taught it to others and recited the Qur’aan for Your sake.” Allaah will say: “You have lied. You studied so that people will say, ‘He is a scholar’,’ and they did say it.” Then He will order that he be dragged on his face and thrown into the Fire.

“Then there will be a man to whom Allaah gave all types of wealth in abundance. He will be brought forth and Allaah will remind him of His blessing, and he will recognize them. Then he will be asked: “What did you do with them?” He will say: “I have never seen any way in which You would like money to be spent for Your sake without spending it.” Allaah will say: “You have lied. You did that so that people will say: ‘He is generous,’ and they did say it.” Then He will order that he be dragged on his face and thrown into the Fire[3].”  

Aboo Hurayrah used to gasp whenever he narrated this hadeeth due to its frightening aspect. Then he would recover and wipe his face with water. This is what he used to do every time until he was able to narrate it. He stated that the Prophet (صلى الله عليه وسلم) told him about these three people saying: ‘O Aboo Hurayrah! These three are the first of Allaah’s creation the Fire will burn on the Day of Resurrection’.

The first person the fire will burn is not the murderer, adulterer, thief, homosexual and consumer of alcohol; rather, the scholar of the Qur’aan, the benevolent and fighter will be [the first category of people to be] burnt as a result of this dangerous issue … sincerity.

In addition, lack of sincerity in seeking for knowledge is among the dangerous issues. The Prophet (صلى الله عليه وسلم) said: “Whoever acquires knowledge of things by which Allaah’s Face is sought, but instead he acquires it only to get worldly gains; he will not perceive the fragrance of Paradise on the Day of Resurrection[4].”  The Prophet (صلى الله عليه وسلم) also said: “Whoever acquires knowledge in order to compete with the scholars or to dispute with the ignorant or to attract the attention of people will go to Hell Fire[5].”

Therefore, sincerity will save a person from the horrible station of the Day of Resurrection; a day Allaah will say to those who were insincere [in this worldly life]: ‘Go to those whom you used to show off your deeds in the world and see whether you will find any reward with them…”[6]

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[1] Collected by At-Tirmidhee (2465) from the hadeeth of  Anas bin Maalik, and Ibn Maajah Collected something similar to it from the hadeeth of Zayd bin Thaabit. Shaykh al-Albaanee authenticated it saheeh in Saheeh al-Jaami’ (6510, 6516)

[2] Collected by al-Bukhaaree (56) and Muslim (1628) from the hadeeth of Sa’d bin Abee Waqqaas

[3] Collected by Ahmad (8078), Muslim (1905), At-Tirmidhee (2382) and An-Nasaa’ee 93137) from  Aboo Hurayrah

[4] Collected by Ahmad (8252), Aboo Daawood (3664) and Ibn Maajah (252) from the hadeeth of Aboo Hurayrah; Shaykh al-Albaanee classified the hadeeth saheeh in Saheeh al-Jaami’ (6159)

[5] Collected by At-Tirmidhee (2655) and Ibn Maajah (253) from the hadeeth of Abdullaah bin ‘Umar. This version is that of Ibn Maajah; Shaykh al-Albaanee classified it saheeh in Saheeh al-Jaami’ (6382)

[6] Collected by Ahmad (23119) and Shaykh al-Albaanee classified it saheeh in Silsilatus-Saheehah (2634)