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On Ikhlaas (Sincerity)


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“Indeed, actions only go by intentions. Everyone gets what they intend.

Anyone, therefore, who emigrates for Allah and His Messenger,

then his emigration is indeed for Allah and His Messenger.


But anyone who emigrates to gain something of this world or to marry a woman,

his emigration is for that for which he emigrated.”

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Being Resurrected According to Intentions


عن عائشة رضي الله عنها قالت قال رسول الله صلى الله عليه و سلم يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم  قالت قلت يا رسول الله صلى الله عليه و سلم كيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم قال يخسف بأولهم وآخرهم ثم يبعثون على نياتهم  رواه البخاري ومسلم وغيرهما (الترغيب و الترهيب 1/64)


Hadhrat Aaisha (Radhiallahu Anha) relates that Rasulullah (Sallallahu Alaihi Wasallam) said: “An army will set out in order to demolish the Ka’bah. When they reach Baaydaa’ (a land on the outskirts of Madinah Tayyibah), the entire army (and all those around the area) will be sunken into the ground.” Hadhrat Aaisha (Radhiallahu Anha) thereupon asked: “O Rasulullah (Sallallahu Alaihi Wasallam), how is it that all of them will be sunken into the ground, whereas amongst them were those who merely joined them as tradesmen, as well as those who were not part of the army (i.e. they did not come out with the intention of war)?” Rasulullah (Sallallahu Alaihi Wasallam) replied: “All of them will be sunken into the ground, then on the Day of Qiyaamah they will be resurrected according to their intentions (i.e. those whose intentions were sinister will be punished, and the pious will be rewarded

Ihyaaud Deen

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Intention: Validity And Sincerity

Answered by Shaykh Faraz Rabbani


Question: I am confused about making an intention, a valid intention, and how to please Allah with my intention. Can you please help me?



Assalamu alaikum,

The place of the intention is the heart, such that one has the firm determination and resolve when one is about to start (or before it) such that if asked one could reply without hesitation, “I am praying, such and such…” As the fuqaha note, it is rare that one’s actions can be bereft of this minimal intention.


Ibn `Abidin mentions that, linguistically, the intention is for the heart to resolve to do something. Formally, it is to firmly resolve to perform an action and to draw closer to Allāh, when initiating the action. [Radd al-Muhtar, Sunan al-Wudu, quoting Allama al-Quhustani and from al-Talwih of Imam al-Taftazani]


It should be noted, then, that there are three aspects to the intention:

1) the minimum legally valid intention, which is to firmly resolve to perform an action;

2) intention needed for reward, which is to also intend to draw closer to Allāh;

3) the time: it is a condition that the intention be made as one initiated the action, or just before it.

Ibn Abidin said:


“Making one’s worship sincerely for Allah alone is obligatory, and showing off in good works (riya’), which is to desire from it other than Allah, is prohibited by scholarly consensus (ijma`) because of the decisive texts that have been transmitted about this. The Prophet (Allah bless him and give him peace) called showing off in good works (riya’) the lesser shirk (polytheism). This intention [of drawing closer to Allah] is for achieving reward, not mere validity, for validity related to fulfilling the conditions (shurut) and performing the integrals (arkan), and the intention that relates to validity is to know in one’s heart which prayer one is performing. In Mukhtarat al-Nawazil [a fatwa collection] is says, ‘As for reward, it is related to the soundness of one’s resolve, which is through ikhlas (making one’s worship sincerely for Allah alone).’” [Radd al-Muhtar, 6: 425-426, Kitab al-Hadhr wa'l Ibaha, Bab al-Bay`, abbreviated.]


Sayyidi Ibn al-Arabi says in his What the Seeker Needs:

“Do everything you do in order to come close to your Lord in your worship and prayers. Think that each deed may be your last act, each prayer your last prostration, that you may not have another chance. If you do this, it will be another motivation for becoming heedful and also for becoming sincere and truthful. Allah does not accept good deeds done unconsciously and insincerely as readily as deeds done in consciousness and sincerity.”


Abdullah ibn al-Mubarak said, “How often it is that a small action is made great by its intention, and a great action is made small by its intention.”


Ibn Rajab al-Hanbali mentioned that the great Sufi, Fudayl ibn al-`Iyad explained Allah’s words,  “That He may test which of you is best in action” (Qur’an, 67:2) by saying,


“That is, who is sincere in it and correct in it. And the action that is sincere but incorrect is not accepted. And if it is correct and insincere then it is also not accepted. It is only accepted when it is both sincere and correct. And it is only sincere when it is for the sake of Allah Most High, and correct when it is done according to the sunnah.”


Ibn Rajab then said, “And the proof of what Fudayl said lies in the verse, “So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord ” (Qur’an, 18:110) [ibn Rajab al-Hanbali, Jami` al-Ulum wa'l Hikam, Hadith al-Niyya] May Allah grant us the success to seek Him, and Him alone.


To close, Mawlana Jalal al-Din al-Rumi said in his Mathnawi (6: 4302-3):


Passion makes the old medicine new:

Passion lops off the bough of weariness.

Passion is the elixir that renews:

how can there be weariness

when passion is present?

Oh, don’t sigh heavily from fatigue:

seek passion, seek passion, seek passion!


And Allah knows best.

Faraz Rabbani.

MMVIII © Faraz Rabbani and SunniPath.

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In the name of Allah, the most Beneficent, the most Merciful.


Ikhlas has been interpreted as being upright, sincere, and pure; being distant from show in one’s intention and conduct. Every deed must be for Allah alone and for His pleasure. Sincerity is the spirit of all deeds. Without sincerity all deeds are useless. (Spiritual Discourses, Mufti Taqi Usmani, p.170 v.2)


Sincerity is one of the most significant qualities of those most faithful or loyal to Allah. Faithfulness and sincerity were as intrinsic and essential to the Prophets as air and water are to the lives of those who communicate the Prophets’ message to others in every age. In addition, they were the Prophets’ most important sources of power. The Prophets were convinced that they could not take one step forward without sincerity, and the representatives of the cause of Prophethood must believe that they will be able to achieve nothing without it.


Sincerity is an attitude of the heart, and God views an individual according to his or her heart’s inclination. I have mentioned a couple of hadiths in this regard below. (Extracted from Imam Nawawi’s Riyadhus Saliheen p.21 –p.22)


The Prophet of Allah Sallallahu Alahi Wasalam has said, “Verily Allah does not look to your faces and your wealth but He looks to your heart and to your deeds.” (Sahih Muslim)


Saaiduna Ibn Abbas Radiallahu Anhu said that the Prophet of Allah Sallallahu Alahi Wasalam said in what he reported from his Lord, the Mighty and Majestic, “Allah wrote good actions and bad actions and then made that clear. Whoever intends to do a good action and then does not do it, Allah, the Blessed and Exalted, will write a full good action for him. If he intends to do it and then does it, Allah will write ten to seven hundred good actions multiplied many times over. If he intends an evil action and then does not do it, Allah will write a full good action for him. If he intends it and then does it, Allah will write one bad action for him.” (Sahih Bukhari & Sahih Muslim)


Only Allah Knows Best

Mohammed Tosir Miah

Darul Ifta Birmingham.

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Abu Hurayra 'Abdu'r-Rahman ibn Sakhr said that the Messenger of Allah, may Allah bless him and grant him peace, said,

"Allah does not look at your bodies nor your forms but He looks at your hearts and your actions."


Riyad as-Salihin (The Meadows of the Righteous)

by Imam Nawawi

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Once ‘Umar ibn ‘Abdul ‘Azîz (rahimahullâh) was advised, “O ‘Umar, beware of being the ally of Allâh in open,while being His enemy in secret. If one’s nature in open and secret do not equate, then he is a hypocrite, and the hypocrites occupy the lowest level in the Hellfire.”


From amongst the most difficult things one can acquire is sincerity and because of this, the pious predecessors ( as-salah as-salih) would try to block off all their acts of worship from riyaa (showing off) by hiding their good deeds just as they would hide their evil deeds.


They would advise each other with words such as “Do not be an enemy to Shaytaan in public and his friend in private”; or in other words, make sure you are the same person in public as you are when in seclusion. Because of this, they loved to be alone and busy in acts of worship wherein only Allah could see them.


As for those deeds which were public, then the following story would suffice: a student of Abdullah bin Masoud ra.gif once hosted a blind man for a meal and decorated his meal as if he could see. When the people inquired as to why he was decorating the food to for a man who couldn’t even see, he replied by saying “But Allah can see!”


Because of this, one of the best definitions of sincerity is to forget about the creation by constantly looking at the Creator (in terms of gaining admiration for your deeds); thereby not caring whether or not the people see any single act of worship. So when a man gets up to worship, he does not think about the people’s thoughts and does not care whether they praise him, or if they criticize him because he only sees Allah in front of him, thereby reaching the level of ihsan


Then he (the man) said,“Inform me about Ihsan.” He (the Messenger of Allah) saw.gif answered, “It is that you should serve Allah as though you could see Him, and even though you cannot see Him yet He sees you.” - Muslim


So when one reaches ihsan, he does not become like those who Ali bin Abi Talib ra.gif said regarding the insincere:“The one who shows off has three characteristics: he is lazy when by himself, he is lively and energetic when with others and he increases in his actions when he is praised and decreases in them when he is criticised.


”Because of the difficulty of sincerity, they (as-salaf) considered themselves to be hypocrites as it was said that a Tabi’e met thirty companions of the Prophet saw.gif and all of them feared hypocrisy for themselves. These were the companions of the Prophet saw.gif, those men and women who Allah was pleased with and who were pleased with Allah, so how about someone lower than them, people like us who act as if we have been granted Paradise while living on earth. And what is even more astonishing than this is Umar bin al-Khattab’s ra.gif asking Hudhayfah ibn al-Yaman ra.gif if he (Umar) were among the hypocrites!


So one can never be sincere if he thinks himself to be sincere; since sincerity is to lose the vision of sincerity in oneself. And because of the greatness of sincerity, they (as-salaf) would say “whoever had a single instance in his lifetime which was purely and sincerely for the sake of Allah will be saved” since it has the capacity to purify you from all your sins. One of the salaf once remarked on how happy he would be if he only knew Allah accepted even two rakaat of salaah from him!


Because of their sincerity they lived a pure life, free from anxiety and grief since it was to Allah that they turned to in both good and bad times. And perhaps ibn al-Qayyim rahimullah reflected on this when he said: Ikhlaas and Tawheed are a tree in the heart, its branches are good actions and its fruits are a good life in this world, and eternal comfort in the Hereafter; and just like in Paradise where the fruits whose supply is not cut off, nor are they out of reach, likewise are the fruits of Tawheed and Ikhlaas in this world. [ibn al-Qayyim – 'al-Fawaid' 292]


So be sincere O servants of Allah and leave the inner cravings for attention for indeed the short-term pleasure attained from people’s admiration is not worth the anger and wrath of Allah and He is not unaware of what you do. And if you were to reflect on the people of insincerity, you would realize how pathetic their situation is, for indeed the one who is insincere cannot see anything except for what is in front of them, thereby unable to have high aspirations and unable to undergo hardship for anything worthy.


(30:7} They know only the outside appearance of the life of the world (i.e. the matters of their livelihood, like irrigating or sowing or reaping, etc.), and they are heedless of the Hereafter.And if they could see beyond the outside appearance of this world, they would know with certainty that the only thing that separates them from looking up at the face of Allah is death; and they would never risk insincerity for a miserable gain such as fame in this world for how quick is the passing of this world and how forgetful do people become of each other and finally how useless is the deed that is bereft of sincerity; for indeed the only one Satan is able to lead astray is the one who is insincere.


82: [iblees] said, “By your might, I will surely mislead them all

83: Except, among them, Your sincere and chosen servants.



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Adopting Ikhlaas for Forty Days


عن ابن عباس رضي الله عنهما أن رسول الله صلى الله عليه و سلم قال من أخلص لله أربعين يوما ظهرت ينابيع الحكمة من قلبه على لسانه )ذكره رزين العبدري في كتابه ولم أره في شيء من الأصول التي جمعها ولم أقف له على إسناد صحيح ولا حسن إنما ذكر في كتب الضعفاء كالكامل وغيره لكن رواه الحسين بن الحسين المروزي في زوائده في كتاب الزهد لعبد الله بن المبارك فقال حدثنا أبو معاوية أنبأنا حجاج عن مكحول عن النبي صلى الله عليه و سلم فذكره مرسلا وكذا رواه أبو الشيخ ابن حبان وغيره عن مكحول مرسلا والله أعلم(  (الترغيب و الترهيب 1/62)


Hadhrat ibn Abbaas (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Whoever adopts the condition of ikhlaas in all his Aa’maal (i.e. bringing true faith in Allah Ta’ala alone and doing every action for His pleasure in accordance to the prescribed manner) for forty days, then springs of wisdom will flow from his heart upon his tongue

Ihyaaud Deen

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Ikhlaas - Sincerity
from “Good Character” by Shaykh Maseehullah Khan (Rahmatullaah) a well known Shaykh of Tasawwuf.



Essence: The sole intention in one's obedience to Allah ta'ala should be to please Him and attain nearness to Him. The pleasure of others or their happiness for reasons other than the above, the satisfaction of desires, the acheivements of material gain or any ulterior motive should not enter one's mind.


Ikhlaas has different degrees:

a) Complete Ikhlaas where the intention is to please Allah ta'ala only

b) Ikhlaas of a lower degree is where the intention is to please others without ant motive of personal benefit.

c) The lowest degree is the absence of any intention , being "empty minded". This is also Ikhlaas but is very close to Riyaa.



1. Remove Riyaa

2. Concentrate on the quality of deeds and not on their quantity.

Where a deed is performed with complete sincerity, the rewards are proportionately greater.


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The Importance of Good Intentions


عن أبي هريرة قال قال رسول الله صلى الله عليه و سلم إنما يبعث الناس على نياتهم  رواه ابن ماجه بإسناد حسن ورواه أيضا من حديث جابر إلا أنه قال يحشر الناس (الترغيب و الترهيب 1/65


Hadhrat Abu Hurayrah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “People will be resurrected on the Day of Qiyaamah according to their intentions (i.e. the types of intentions and feelings of good or evil they used to entertain, they will be dealt with accordingly).

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On Intentions and Actions


By Khalid Baig


From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them.


The hadith about intentions is so important, some scholars have expressed the opinion that it encompasses fully one third of Islamic teachings. Also, it is one of the most remembered and quoted ahadith and one that is frequently quoted in its original Arabic even by non-Arabic speaking Muslims. There is hardly a Muslim who has never heard it. While all this attention to its words is superb, unfortunately we have not done as much to understand its implications and let that understanding inform our actions.


From Islamic perspective our actions can fall in one of three categories and our intentions have different implications for each of them. In the first category are the religiously mandatory acts or the voluntary acts of worship (like voluntary salat). In the second category are the permissible acts that include most of the mundane activities in life, like eating, drinking, sleeping, earning a living, and raising a family. The third category consists of prohibited acts.


The most direct application of this hadith is to the first category. It tells us that such deeds must be performed for the sole purpose of pleasing Allah for even the slightest corruption of our motives could destroy them. The five pillars are the prime example of such deeds. For example if a person offers salat (ritual prayers) to be recognized as a pious person, he has not only destroyed his salat, he has committed the unforgivable sin of associating partners with Allah. For he was praying for the sake of others. The same is true of Hajj, and Hijra, and Jihad, and charity, etc, etc..


A believer is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster.


The Qur'an explains it further through a beautiful simile. It compares the case of two persons engaged in what would appear to be identical acts of charity. Both spend money to help the needy. One does it purely for the sake of Allah; the other has the goal of getting a good name from it. "You who believe, do not cancel your acts of charity by [making] any reproach or scolding like someone who spends his money simply for people to see it while he does not believe in God and the Last Day. He may be compared to a boulder covered with some soil, which a rainstorm strikes and leaves bare. They cannot do anything with whatever they have earned. God does not guide such disbelieving folk. Those who spend their wealth seeking God's approval and to strengthen their souls may be compared to a garden on a hilltop; should a rainstorm strike it, its produce is doubled, while if a rainstorm does not strike it, then drizzle does. God is Observant of anything you do." [Al-Baqarah 2:264-265 (Translation by Irving)].


Charity is an important example because here the chances of corruption of our motives are especially high due to the very nature of the act. We deal with other people who may thank and recognize us and we may begin to love and seek that appreciation. What is more, we may brush aside any qualms by assuring ourselves that the publicity is only meant to inspire others.


If we keep this background in mind, we can begin to see the now nearly routine practice of holding a fundraising dinner --- by the Muslims living in the West ---- very differently. It is obvious that this is not a Muslim institution; they borrowed it from their host countries. And they did so without much thought. For here are its underlying ideas. First, a nice dinner in a nice restaurant is a way of putting people in the mood. Second, advertising each donation is a means of inspiring others as well as rewarding the donors. Third, high-pressure techniques, like putting people on the spot, are quite productive.


Each of these elements is poles apart from Islamic teachings. A Muslim gives out of concern for his hereafter, not by being lulled into giving by posh surroundings. He knows that the reward for his donation depends upon the sincerity with which it is given and not its monetary amount. He is fully aware that this sincerity and purity of intention are his most important assets, for without them his most generous donation may bring nothing but disaster. A person with such concerns would be very leery of going to a fundraising dinner with his donations. An entire community of such people would be very reluctant to hold such an event in its present form.


That despite remembering, and often repeating, the words "innamal aamalu bin niyyat" (Actions depend upon intentions), the Muslim communities in the West (with the notable exception of Islamic religious schools) have shown little qualms about this borrowed fund raising practice, shows that somehow we have lost sight of its message.


We can turn every moment of our life into an act of worship through a change in our intentions.


In fact often times this hadith is invoked in a twisted manner; with reference to the third category of deeds (the prohibited acts), for example. When we commit a mistake, we try to assuage our guilt feelings by assuring ourselves that we meant no harm. For our failures or shortcomings, we have the satisfaction that our intentions were good. In the worst case we may interpret the hadith to suggest that the ends justify the means. We need to remember that sheer good intentions do not repair a bad act. If we do not perform our salat or sacrifice or hajj correctly, mere good intentions will not make them right. The extreme case is that of justifying a known prohibited act based on good intentions. "It is like playing games with the religion," says Maulana Manzoor Naumani. He goes on to add that such an act could tremendously add to one's burden of sin.


With regard to the second category (permissible mundane acts) our intentions have a potential for turning them into acts of worship. This is also an aspect we ignore to our own loss. For here is the possibility of turning every moment of our life into an act of worship through a change in our intentions. For example, when a believer goes to his place of work with the intention of fulfilling his religious responsibility to provide for his family and earn halal living, he may be engaged in the same physical activity as the next person but his outlook is very different. And so is his reward!


Through this small effort we could really be living for a higher purpose. And at a higher level.


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Receiving the Reward for the Journey though Remaining Behind


عن أنس بن مالك رضي الله عنه قال رجعنا من غزوة تبوك مع النبي صلى الله عليه و سلم فقال إن أقواما خلفنا بالمدينة ما سلكنا شعبا ولا واديا إلا وهم معنا حبسهم  العذر  رواه البخاري وأبو داود ولفظه إن النبي صلى الله عليه و سلم قال لقد تركتم بالمدينة أقواما ما سرتم مسيرا ولا أنفقتم من نفقة ولا قطعتم من واد إلا وهم معكم  قالوا يا رسول الله وكيف يكونون معنا وهم بالمدينة قال حبسهم المرض (الترغيب و الترهيب 1/65)


Hadhrat Anas (Radhiyallahu Anhu) reports that on one occasion while we were returning from the battle of Tabuk with Nabi (Sallallahu Alaihi Wasallam), Nabi (Sallallahu Alaihi Wasallam) said: “There is a group of people who remained behind in Madina Tayyiba. During our journey there was no valley or mountain pass that we had passed by except that they were with us (i.e. in regard to receiving the reward of the journey). (In the report of Abu Dawood) Sahaabah enquired from Rasulullah (Sallallahu Alaihi Wasallam), “How is it so that they were with us in the reward, whereas they remained behind in Madina Munawwara?” Rasulullah (Sallallahu Alaihi Wasallam) said: “(Allah Ta’ala has blessed them with the reward of passing by each mountain pass and valley, though they were not physically present with us on account of the fact that they had sincerely intended to come out with us on the journey,) however they were held back due to some valid excuse.

Ihyaaud Deen

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  • 3 weeks later...

Receiving the Reward of Sadaqah based on Intention


عن معن بن يزيد رضي الله عنهما قال كان أبي يزيد أخرج دنانير يتصدق بها فوضعها عند رجل في المسجد فجئت فأخذتها فأتيته بها فقال والله ما إياك أردت فخاصمته إلى رسول الله صلى الله عليه و سلم فقال لك ما نويت يا يزيد ولك ما أخذت يا معن  رواه البخاري  (الترغيب و الترهيب 1/68


Hadhrat Ma’n bin Yazeed (Radiyallahu Anhu) reports: On one occasion my father Yazeed took out some Dinaars to give in charity. He proceeded to the Musjid and placed the Dinaars by a person in the Musjid. I went to the person and the person gave the dinaars to me. I then came to my father with the dinaars. (When my father learnt of what had transpired, he was displeased and took an oath) saying: “I did not intend giving the money to you.” I then took the matter to Rasulullah (Sallallahu Alaihi Wasallam). Upon hearing the entire story, Rasulullah (Sallallahu Alaihi Wasallam) said: “O Yazeed, you will receive the full reward for your sadaqah based on your intention,and O Ma’n, the dinaars are now yours (as it came to you through a halaal means).”  

Ihyaaud Deen

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  • 1 month later...

An Amazing Effect


“A righteous sincere intention has the amazing effect of attaining reward, even for a non-existing action; while an insincere intention has the effect of making an existing action non-existent in the sight of Allāh ta’ala.


For example, a person makes a sincere intention of donating £1000 to a good cause, but circumstances change and he is unable to do so; he will still get the reward for this non-existent action.


On the other hand if a person actually donates £1000 but the intention is for show or any other corrupt motive, then although the action is existent, in the Sight of Allāh ta’ala it shall yield no reward. In other words it is as if, in terms of reward, the action was non-existent.”


Courtesy of In Shaykh's Company: a blog maintained by the students of Shaykh Muhammad Saleem Dhorat hafizahullah www.shaykh.org

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  • 4 weeks later...

Writes dr76 sahib.....



From the Mashaikh this useless fellow visited in the past.. i have heard them stress a lot on two things..



A Shaikh of my town, someone very close to me since 1993 - Hazrat Dr. Ali Malpa sahab damat barakatuhum ( khalifa of Hazrat Maulana Shah Wasiullah sahab ilahabadi rahimahullah.gif And Hazrat Maulana Shah Abrar ul Haq sahab Hardoi rahimahullah.gif.) would advise me many times on the lofty benefits of Ikhlaas and rectifying Niyyat..

Once while in Madina Munawwara in the service of Hazrat Rasul Ahmed sahab db ( a very old founding Tableeghi elder of the blessed city) on seeking permission to depart I requested Hazrat to make dua for ikhlaas..

He said,


Ikhlaas Allah ke khazanon me se ek azeem daulat hai.. aur Allah use deta hai jo uske raaste me qurbaniyan deta hai..

(Ikhlaas is a great wealth from the treasures of Allah سبحانه وتعالى He bestows it upon those who give sacrifices in his path..)



While in a suburb of Darbhanga (Bihar, India) in the Presence of an eminent Naqshbandi Mujaddidi Shaikh, Hazrat Maulana Shams ul Huda sahab db , I asked Hazrat to make dua for Ikhlaas.. Hazrat replied..


beshak.. Ikhlaas ek bahot badi nemat hai.. lakhon me kisi ek ko hasil hoti hai..

(surely.. Ikhlaas is a great bounty from Allah سبحانه وتعالى , only one in lakhs may have attained it..)




And the words of Hazrat Maulana Ahmed Ali lahori sahab rahimahullah.gif seems like written in gold..

Sabhi to hain usi ke.. par uska koee ek..
Hazaron me na milega ..laakhon me tu dekh..

Everyone belongs to him alone.. but he loves the one amongst..
In thousands u may not find him.. behold him among the lakhs..
dr76 sahib then begins the translation of the a Majlis where Hazrat rahimahullah.gif spoke on Ikhlaas and its rewards in Wasiyatul irfan that was Published from the Khankah of Hazrat Maulana Shah Wasiullah sahab rahimahullah.gif
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The Three People of the Cave


عن عبد الله بن عمر رضي الله عنهما قال سمعت رسول الله صلى الله عليه وسلم يقول انطلق ثلاثة نفر ممن كان قبلكم حتى آواهم المبيت إلى غار فدخلوه فانحدرت صخرة من الجبل فسدت عليهم الغار فقالوا إنه لا ينجيكم من هذه الصخرة إلا أن تدعوا الله بصالح أعمالكم فقال رجل منهم اللهم كان لي أبوان شيخان كبيران وكنت لا أغبق قبلهما أهلا ولا مالا فنأى بي في طلب شجر يوما فلم أرح عليهما حتى ناما فحلبت لهما غبوقهما فوجدتهما نائمين وكرهت أن أغبق قبلهما أهلا أو مالا فلبثت والقدح على يدي أنتظر استيقاظهما حتى برق الفجر- زاد بعض الرواة (والصبية يتضاغون عند قدميّ) فاستيقظا فشربا غبوقهما اللهم إن كنت فعلت ذلك ابتغاء وجهك ففرج عنا ما نحن فيه من هذه الصخرة فانفرجت شيئا لا يستطيعون الخروج قال النبي صلى الله عليه وسلم وقال الآخر اللهم كانت لي ابنة عم كانت أحب الناس إلي فأردتها عن نفسها فامتنعت مني حتى ألمت بها سنة من السنين فجاءتني فأعطيتها عشرين ومائة دينار على أن تخلي بيني وبين نفسها ففعلت حتى إذا قدرت عليها قالت لا أحل لك أن تفض الخاتم إلا بحقه فتحرجت من الوقوع عليها فانصرفت عنها وهي أحب الناس إلي وتركت الذهب الذي أعطيتها اللهم إن كنت فعلت ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة غير أنهم لا يستطيعون الخروج منها قال النبي صلى الله عليه وسلم وقال الثالث اللهم (إني) استأجرت أجراء و أعطيتهم أجرهم غير رجل واحد ترك الذي له وذهب فثمرت أجره حتى كثرت منه الأموال فجاءني بعد حين فقال يا عبد الله أد إلي أجري فقلت له كل ما ترى من أجرك من الإبل والبقر والغنم والرقيق فقال يا عبد الله لا تستهزئ بي فقلت إني لا أستهزئ بك فأخذه كله فاستاقه فلم يترك منه شيئا اللهم فإن كنت فعلت ذلك ابتغاء وجهك فافرج عنا ما نحن فيه فانفرجت الصخرة فخرجوا يمشون  (الترغيب و الترهيب 1/55)


Hadhrat ibn Umar (Radhiyallahu Anhuma) reports that Rasulullah (Sallallahu Alayhi Wasallam) said: There were three people from the nations before you, who were once travelling on a journey when they had taken shelter in a cave (due to being overtaken by a storm). Suddenly, a rock fell from the mountain and blocked the exit of the cave.


One of them said: “The only way to gain freedom from this predicament is to beseech Allah Ta’ala via some virtuous deed that was committed.” Thereupon one of them supplicated, “O Allah, my parents were very old. I used to offer them milk at night before my children and the other members of the family. One day I travelled far in search of (grass for the animals) and only returned after my parent had gone to sleep. When I had milked the animals and brought the milk to them, they were already fast asleep. I did not wish to disturb them, nor did I wish to give any part of the milk to my children and other members of the family before I served my parents. Thus, with the vessel in my hand, I awaited their awakening till the time of dawn set in, while the children cried out of hunger at my feet. When my parents awoke, I first served them the milk (and then served my family and children). O Allah, if I carried out this action solely for Your pleasure, then do relieve us of this distress.” Thereupon, the rock moved a little but not enough to allow them to come out.


Then the second man supplicated: “O Allah, I had a cousin whom I loved the most. I tried to seduce her but she always refused, until a time came when she was in great difficulty and was going through poverty. She approached me (for financial assistance and help) and I gave her one hundred and twenty dinars on condition that she would allow me to have relations with her. She (initially) agreed, and when we were together and I was in privacy with her, she pleaded: ‘I don’t allow you to open the seal (i.e. to have relations with me) except in the lawful manner (i.e. it is only permissible for my husband)’. I thus moved away from her, despite the fact that I desired her most passionately; and I let her keep the money I had given her. O Allah, if I carried out this action solely for Your pleasure, then do relieve us of this distress.” Thereupon, the rock again moved a little but not enough to allow them to come out.


Then the third person supplicated: “O Allah, I hired some laborers and paid them their dues, but one of them left without taking what was due to him. I invested it and it prospered greatly. After a while the labourer returned and said: ‘O servant of Allah, hand over to me my wages.’ I said to him: ‘All that you see is yours – camels, cattle, goats and slaves.’ He said: ‘O servant of Allah, do not joke with me.’ I assured him that I was not joking with him. So he took all of it leaving nothing behind. O Allah, if I carried out this action solely for Your pleasure, then do relieve us of our distress.”


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More Feared than Dajjaal


عن ربيح بن عبد الرحمن بن أبي سعيد الخدري عن أبيه عن جده قال خرج علينا رسول الله صلى الله عليه و سلم ونحن نتذاكر المسيح الدجال فقال ألا أخبركم بما هو أخوف عليكم عندي من المسيح الدجال فقلنا بلى يا رسول الله فقال الشرك الخفي أن يقوم الرجل فيصلي فيزين صلاته لما يرى من نظر رجل رواه ابن ماجه والبيهقي ربيح بضم الراء وفتح الباء الموحدة بعدها ياء آخر الحروف وحاء مهملة (الترغيب والترهيب 1/81)


Hadhrat Abu Sa’eed Khudri (Radhiallahu Anhu) reports that on one occasion Rasulullah (Sallallahu Alaihi Wasallam) came to us while we were discussing Dajjaal. Rasulullah (Sallallahu Alaihi Wasallam) said: “Should I not inform you of what I fear more over you than Dajjaal?” The Sahaabah (Radhiallahu Anhum) replied: “Definitely, do inform us, O Rasulullah (Sallallahu Alaihi Wasallam).” Rasulullah (Sallallahu Alaihi Wasallam) replied: “The hidden shirk wherein a person performs salaah and beautifies his salaah and performs it properly, and he only does so because he sees that someone is watching him (i.e. he only beautifies his salaah to show off to the person how pious he is).”

Ihyaaud Deen

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Doing Actions to please others besides Allah Ta’ala


وعن أبي سعيد بن أبي فضالة وكان من الصحابة قال سمعت رسول الله صلى الله عليه و سلم يقول إذا جمع الله الأولين والآخرين يوم القيامة ليوم لا ريب فيه نادى مناد من كان أشرك في عمله لله أحدا فليطلب ثوابه من عنده فإن الله أغنى الشركاء عن الشرك  رواه الترمذي في التفسير من جامعه وابن ماجه وابن حبان في صحيحه والبيهقي (الترغيب والترهيب 1/83)


Hadhrat Abu Sa’eed bin Abi Fadhaalah (Radhiallahu Anhu) reports that he heard Rasulullah (Sallallahu Alaihi Wasallam) saying: “When Allah Ta’ala will gather the former and the latter people on the day of Qiyaamah, the day there is no doubt regarding its occurrence, a caller will announce, ‘Whosoever carried out any action (in the world) for the sake and pleasure of someone besides Allah Ta’ala, he should go to him and seek his reward from him, for certainly Allah Ta’ala is the most independent from all partners (that one ascribes in his actions) (i.e. when one ascribes partners with Allah Ta’ala in an action, then Allah Ta’ala does not accept the action at all, instead on the day of Qiyaamah Allah Ta’ala will hand over the person to all those people for whose sake he had done the action, and he will be told that there is no reward for you from Allah Ta’ala instead you should go and receive your reward from those people for whose sake you did the action).’” 


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Ikhlaas means to have the intention of only pleasing Allaah Ta’alah in one acts of obedience. The motive must be only to obtain the Proximity and Pleasure of Allaah Ta’alah. This motive must not be contaminated with personal motives of gain or the pleasure of others.


Method of acquisition

The elimination of show and love for name and fame (riya) is precisely the acquisition of Ikhlaas.



Nabie (Sallal Allaahu Alayhi waSallam) said: “All actions are judged by their intentions.”

Irrespective of the type and quantity of good deed performed, if it is accompanied by sincerity, it will be permeated with barkat and acceptance. However the highest form of good deed performed in the greatest quantity, if it is accompanied with show or love for fame, it will be devoid of any real benefit to the person. To the extent that a person has acquired sincerity to that extent will a person really benefit through the good actions that are performed.


The stages of sincerity are as follows:

  1. The highest stage is the rendering of an act only for the sake of Allaah Ta’alah, the motive for the action being absolutely free of anyone else besides Allaah Ta’alah.
  2. The second degree of sincerity is that the act is rendered to please people however the motive was not to acquire any worldly gain.
  1. The lowest form of sincerity is to render an act without having any motive, neither Deen nor the world, i.e. the non-existence of show (riyaa).


(Source: Shariat and Tasawwuf by Maseehul Ummat Maulana Muhammad Maseehullah Khan Saheb (RA)

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Having pride the extent of a Mustard Seed


عن القاسم بن مخيمرة أن النبي صلى الله عليه و سلم قال لا يقبل الله عملا فيه مثقال حبة من خردل من رياء رواه ابن جرير الطبري مرسلا (الترغيب والترهيب 1/87)


Hadhrat Qaasim bin Mukhaimirah (Radhiallahu Anhu) reports that Rasulullah (Sallallahu Alaihi Wasallam) said: “Allah Ta’ala does not accept any action wherein there was pride, even to the extent of a mustard seed."

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Save your Good Deeds


When a person is engaged in any act of virtue, for example, he is an Ustaadh of Hadeeth, or a Mufti or he is engaged in the noble work of Tableegh or he may be serving the community in various ways, for example, he is a trustee of a Musjid or engaged in some social work, it is possible he may start feeling superior about himself. That may destroy his good deeds.


A believer is always focussed in doing good deeds to preserve them for his hereafter. He should do whatever it takes to preserve his good deeds. It is therefore vital that one should always fear one’s shortcomings and make abundant Istighfaar and seek Allah’s (Subhanahu Wa Ta’ala) forgiveness for one’s shortcomings.


Think what is the value of my good deeds in relation to the greatness of Allah (Subahanu Wa Ta’ala). My good deeds are absolutely insignificant.


Think, Allah (Subahanahu Wa Ta’ala) has many sincere servants who are engaged in serving Allah (Subhanahu Wa Ta’ala) many times more than me. What right do I have to be proud. Make Shukr to Allah (Subhanahu Wa Ta’ala) that he gave me the opportunity to serve him. I need Allah (Subhanahu Wa Ta’ala) . Allah (Subhanahu Wa Ta’ala) does not need me.


The habit of Istighfaar generates humility and sincerity in an individual and is a means of preserving one’s good deeds.


Advices from Mufti Ebrahim Desai Saheb

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Question: Does one get rewarded for an act one does out of mere habit that corresponds to the sunna?


Answer: Walaikum assalam


The first legal maxim that Ibn Nujaym mentioned in his Ashbah wa’l Nadha’ir is: “There is no reward without intention.” This is one of the most repeated and well-known of legal maxims.


It is taken from the well-known hadith in which the Prophet (Allah bless him & give him peace) said, “Verily actions are by their intentions, and one shall only have that which one intended.” [bukhari & Muslim] The scholars stated that there is something implicit in this hadith, namely: “Verily actions are [rewarded] by their intentions, and one shall only have [the reward] for that which one intended.”


Therefore, if one’s habits or whims are in conformity to the sunna of the Prophet of Allah (Allah bless him & give him peace), one should strive to have an intention in it for Allah. Otherwise, it remains a habit. The scholars say, “Through intentions habits become worship.” ( bi’l niyyaat tanqalibul `aadaat `ibaadaat)


Abd Allah ibn Mubarak (Allah be pleased with him), said, “How often it is that a small action becomes great by its intention. And how often it is that a great action becomes small by its intention.” [Dhahabi, Siyar A`lam al-Nubala’, 8: 400]



Faraz Rabbani.

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Reward and sin for intentions



Correct me if my understanding is wrong or clarify if I am right in both scenarios.


If someone performs a good with the intention of doing to impress others, and not for Allah then he/she has committed minor shirk, and the deed is rejected?


If someone performs a good for the sake of Allah, but after a while slips by showing off and showing off then they will be sinful, but their good will not be void because it was done before-hand and with the right intention?


In the Name of Allah, the Most Gracious, the Most Merciful.

As-salāmu ‘alaykum wa-rahmatullāhi wa-barakātuh.


Your understanding is correct. This is understood from the following Hadith:


The Prophet صلى الله عليه وسلم said:

قَالَ اللهُ تَبَارَكَ وَتَعَالَى أَنَا أَغْنَى الشُّرَكَاءِ عَنِ الشِّرْكِ مَنْ عَمِلَ عَمَلًا أَشْرَكَ فِيْهِ مَعِيْ غَيْرِيْ تَرَكْتُهُ وَشِرْكَهُ


“I am the One Who is most free from partners. He who does a thing for the sake of someone else beside Me, I discard him and his partnering with me” 


The good deed will be salvaged if he makes tawbah and istighfar for showing off. If one does a good deed sincerely and later on shows off and he does not make tawbah for his insincerity, there is a fear if him losing his efforts.


And Allah Ta’āla Knows Best

Maaz Chati

Student Darul Iftaa

Blackburn, England, UK

Checked and Approved by,

Mufti Ebrahim Desai.


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Sincerity and exclusive devotion to Allāh alone is the central tenet of Islam. In sūrah al-Zumar, which was revealed before the migration to Abyssinia and which is a concise statement of what Islam is all about, this tenet is repeated four times. It begins with a command and a statement of principle:


إِنَّا أَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ فَاعْبُدِ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ. أَلَا لِلَّهِ الدِّينُ الْخَالِصُ

Surely We have revealed the Book to you with truth; so worship Allāh making your submission exclusive for Him. Remember, Allāh alone deserves the exclusive submission. (Az-Zumar, 39:2-3)


Then it reiterates the command:


قُلْ إِنِّي أُمِرْتُ أَنْ أَعْبُدَ اللَّهَ مُخْلِصًا لَّهُ الدِّينَ

Say, “I have been ordered to worship Allāh, making my submission exclusive to Him. (Az-Zumar, 39:11)


And again it asserts a statement of fact:

قُلِ اللَّهَ أَعْبُدُ مُخْلِصًا لَّهُ دِينِي

Say, “It is Allāh whom I worship, making my submission exclusive to Him. (Az-Zumar, 39:14)


Those who believe in Allāh being the sole creator and master of this universe still run the danger of losing the purity of their devotion due to lusts and desires. Attaining and maintaining this purity is a life long struggle.

It  helps to realize that  of all groups of Muslims, the Companions had the highest level of sincerity. And their unique status is due entirely to it. That is why Allāh announced in the Qur’ān that He was pleased with them, while Allāh does not accept anything which has any taint of insincerity. Learning about their lives and keeping an eye on their examples is thus an effective way of nurturing this sincerity.

Qur'an Reflections


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