التوحيد at-Tawhid

Author Topic: KHUTBAH EXPLANATION OF "THE ACCEPTANCE CONDITIONS OF DEEDS" & HYPOCRISY  (Read 364 times)

Uswat'ul Hasana

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A Khutbah Regarding "the Explanation of Acceptance Conditions of Amaal (Deeds)" and "Refraining from Riya (Hypocrisy)"

قَالَ عَلْقَمَة بْنَ وَقَّاصٍ اللَّيْثِيّ، سَمِعْتُ عُمَرَ بْنَ الخَطَّابِ رَضِيَ اللَّهُ عَنْهُ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ

إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ

It was narrated on the authority of Alqamah bin Waqqas al-Laythi that he heard Umar Ibnul Khattab (radiyallahu anh) narrating from Nabi (sallallahu alayhi wa sallam):

O people! The reward of deeds depends upon the intentions, and every person will get the reward according to what he has intended. So, whoever emigrated for Allah and His Apostle, then his emigration was for Allah and His Rasul, and whoever emigrated to take worldly benefit or for a woman to marry, then his emigration was for what he emigrated for. (Bukhari, Hadith no: 1, 54, 6689, 6953; Muslim, Hadith no: 1907)


قَالَ ابْنُ كَعْبِ بْنِ مَالِكٍ، عَنْ أَبِيهِ، قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ

مَنْ طَلَبَ العِلْمَ لِيُجَارِيَ بِهِ العُلَمَاءَ أَوْ لِيُمَارِيَ بِهِ السُّفَهَاءَ أَوْ يَصْرِفَ بِهِ وُجُوهَ النَّاسِ إِلَيْهِ أَدْخَلَهُ اللَّهُ النَّارَ

It was narrated on the authority of Ibnu Ka'b bin Malik who narrated from his father that he heard Rasulullah (sallallahu alayhi wa sallam) saying:

Whoever seeks knowledge to contend with the scholars, or to use it to argue with the fools, and to have people's faces turn towards him, then he shall be admitted to the Fire. (Tirmidhi, Hadith no: 2654)


عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

تَجِدُونَ مِنْ شَرِّ النَّاسِ ذَا الْوَجْهَيْنِ، الَّذِي يَأْتِي هَؤُلَاءِ بِوَجْهٍ، وَهَؤُلَاءِ بِوَجْهٍ

It was narrated on the authority of Abu Hurayra (radiyallahu anh) that Rasulullah (sallallahu alayhi wa sallam) said,

The worst amongst the people is the double-faced one; he comes to some people with one face and to others with the other face. (Bukhari, Hadith no: 3493-3494, 6058; Muslim, Hadith no: 2526)


عَنْ عَمَّارٍ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ

مَنْ كَانَ لَهُ وَجْهَانِ فِي الدُّنْيَا، كَانَ لَهُ يَوْمَ الْقِيَامَةِ لِسَانَانِ مِنْ نَارٍ

It was narrated on the authority of Ammar bin Yasir (radiyallahu anhuma) that Rasulullah (sallallahu alayhi wa sallam) said,

He who is two-faced in this world will have two tongues of fire on the Day of Resurrection. (Abu Dawud, Hadith no: 4873; Bukhari, Adabul Mufrad, Hadith no: 1310)


قَالَ أَبو مُوسَى: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ الرَّجُلُ: يُقَاتِلُ حَمِيَّةً، وَيُقَاتِلُ شَجَاعَةً، وَيُقَاتِلُ رِيَاءً، فَأَيُّ ذَلِكَ فِي سَبِيلِ اللَّهِ؟ قَالَ

مَنْ قَاتَلَ لِتَكُونَ كَلِمَةُ اللَّهِ هِيَ العُلْيَا، فَهُوَ فِي سَبِيلِ اللَّهِ

It was narrated on the authority of Abu Musa (radiyallahu anh) that a man came to the Nabi (sallallahu alayhi wa sallam) then he said, (O Messenger of Allah) a man may fight for patriotism, fights for bravery, and another fights for showing off; which of these regarded as fighting in Allah's Cause? Nabi (sallallahu alayhi wa sallam) said,

He who fights so that Allah's Word (i.e. Islam) should be superior, fights for Allah's Cause. (Bukhari, Hadith no: 3126, 6058; Muslim, Hadith no: 1904)


قال ابن رجب الحنبلي-رحمه الله تعالي رحمة واسعة-

رُوِيَ عَنِ الشَّافِعِيِّ رحمه الله أَنَّهُ قَالَ

"هَذَا الْحَدِيثُ ثُلُثُ الْعِلْمِ، وَيَدْخُلُ فِي سَبْعِينَ بَابًا مِنَ الْفِقْهِ"(...)

"قد رُوي عن الإمامِ أحمدَ رحمه الله: أنَّ أُصولَ الإسلام ثلاثةُ أحاديث: حديثُ

الأعمال بالنِّيَّات

وحديثُ

مَنْ أحدثَ في أمرِنا ما ليس منه فهو رَدٌّ

وحديثُ

الحلالُ بَيِّن والحرامُ بيِّن

فإنّ الدِّين كلَّه يَرجعُ إلى فعل المأموراتِ، وترك المحظورات، والتَّوقُّف عن الشُّبُهاتِ، وهذا كلُّه تضمَّنه حديثُ النُّعمان بن بشيرٍ

وإنَّما يتمُّ ذلك بأمرين

أحدهما: أنْ يكونَ العملُ في ظاهره على موافقَةِ السُّنَّةِ، وهذا هو الذي تضمَّنه حديثُ عائشة

مَنْ أحدَثَ في أمرنا ما ليس منه فهو رَدٌّ

والثاني: أنْ يكونَ العملُ في باطنه يُقْصَدُ به وجهُ الله - عز وجل -، كما تضمَّنه حديث عمر

الأعمالُ بالنِّيَّاتِ

وقال الفضيلُ رحمه الله في قوله تعالى

لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلاً

قال: أخلصُه وأصوبُه. وقال: إنَّ العملَ إذا كان خالصاً، ولم يكن صواباً، لم يقبل، وإذا كان صواباً، ولم يكن خالصاً، لم يقبل حتّى يكونَ خالصاً صواباً، قال: والخالصُ إذا كان لله - عز وجل -، والصَّوابُ إذا كان على السُّنَّة

Ibnu Rajab al-Hanbali (rahimahullah) said,

It was narrated from Shafii (rahimahullah) that he said,


هَذَا الْحَدِيثُ ثُلُثُ الْعِلْمِ، وَيَدْخُلُ فِي سَبْعِينَ بَابًا مِنَ الْفِقْهِ

This Hadith (ie. the reward of deeds depends upon the intentions) is equal to one third of knowledge and entered into seventy matters in Fiqh (jurisprudence).

It was narrated that the view of Ahmad (rahimahullah) is as follows,


أنَّ أُصولَ الإسلام ثلاثةُ أحاديث: حديثُ: الأعمال بالنِّيَّات، وحديثُ: مَنْ أحدثَ في أمرِنا ما ليس منه فهو رَدٌّ، وحديثُ: الحلالُ بَيِّن والحرامُ بيِّن

Fundamental principles of Islam are based on the following three Hadith. The Hadith,

الأعمال بالنِّيَّات

the reward of deeds depends upon the intentions.

The Hadith,


مَنْ أحدثَ في أمرِنا ما ليس منه فهو رَدّ

If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected. (Bukhari, Hadith no: 2697; Muslim, Hadith no: 1718)

The Hadith,


الحلالُ بَيِّن والحرامُ بيِّن

The Halaal is evident and the Haraam is evident. (Bukhari, Hadith no: 52; Muslim, Hadith no: 1599)

Indeed Din altogether turns to acting upon what is commanded, abandoning what is prohibited and pausing on the doubtful. All of these are implied in the Hadith (i.e. The Halaal is evident and the Haraam is evident) of Numan bin Bashir (radiyallahu anh).

Indeed two matters complete this,

First of them is, the act being in accordance with the Sunnah outwardly which is implied in the Hadith of Aisha (radiyallahu anha),


مَنْ أحدثَ في أمرِنا ما ليس منه فهو رَدّ

If somebody innovates something which is not in harmony with the principles of our religion, that thing is rejected.

The Second, the act of intending the Wajh (Blessed Face) of Allah Azza wa Jalla in the Baatin (i.e. heart) with the deed just as it was implied in the Hadith of Umar (radiyallahu anh),


الأعمال بالنِّيَّات

the reward of deeds depends upon the intentions.

Fudayl (rahimahullah) said the following regarding the statement of Allah Taala,


لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلا
...that He may try which of you is best in deed... (al-Mulk 67/2)

أخلصُه وأصوبُه

"أَحْسَنُ (The best) (mentioned in the Ayah) refers to the most sincere (and most correct deeds).

Fudayl (rahimahullah) said,


إنَّ العملَ إذا كان خالصاً، ولم يكن صواباً، لم يقبل، وإذا كان صواباً، ولم يكن خالصاً، لم يقبل حتّى يكونَ خالصاً صواباً

Indeed a deed would never be accepted if it is done sincerely but not correct. If it is a correct deed but not done sincerely then it would never be accepted until it is done sincerely and as a correct deed.

Fudayl (rahimahullah) then said,


والخالصُ إذا كان لله - عز وجل -، والصَّوابُ إذا كان على السُّنَّة

The sincerity of a deed is, when it is done for (the sake of) Allah Azza wa Jalla (solely). Correctness of a deed is when it is in accordance with the Sunnah (of Rasulullah). (Ibnu Rajab, Jamiul Ulum wal Hikam, 1/171)
Shaykhul Islam Ibnu Taymiyyah (rahimahullah) said:

وكل قول ينفرد به المتأخر عن المتقدمين، ولم يسبقه إليه أحد منهم، فإنه يكون خطأ كما قال الإمام أحمد بن حنبل‏‏

"All statements that had been said by the Mutaakhirrin (latter ones) differing from the Mutaqaddimin (predecessors) and that had not been previously mentioned by any other, is a mistake. As Imam Ahmad ibn Hanbal (rahimahullah) said:

‏إياك أن تتكلم في مسألة ليس لك فيها إمام‏

"Refrain from speaking about a matter without an Imam!.." (Ibnu Taymiyyah, Majmaul Fatawa, 21/291)

 

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