Reading Time

• Summary Transcript: ~3 minutes
• Full Transcript: ~25 minutes

Learning Objectives

• Understand the Concept of Purification in Islam
  • Define “tahara” (purification) and identify its four stages: physical appearance, the limbs, the heart, and the innermost self.
  • Explain why purification is considered “half of faith” in Islam.
  • Distinguish between different forms of physical and ritual impurities, such as ‘najasah’ and ‘fadalat.’
• Explore the Deeper Meaning of Sincerity (Naseeha) in Islam
  • Interpret the hadith “Al-Deen al-Naseeha” and understand its emphasis on sincerity as the essence of the Islamic faith.
  • Describe how sincerity encompasses honesty, concern, and devotion in various aspects of life.
• Examine Sincerity in Different Aspects of Islamic Life
  • Identify what sincerity (naseeha) towards Allah entails, including fulfilling obligatory duties, striving for Ihsan (perfection), and engaging in recommended acts of worship.
  • Analyze how sincerity towards the Qur’an involves love, understanding, acting upon its teachings, and spreading its message.
  • Explore the ways in which sincerity towards the Prophet Muhammad (peace be upon him) can be expressed through following his Sunnah, honoring his teachings, and embodying his character.
  • Discuss the importance of sincerity towards Muslim leaders, including providing support, giving advice, and promoting community unity.
  • Illustrate what sincerity towards fellow Muslims involves, such as compassion, empathy, honesty, and a concern for their well-being.
• Apply the Concepts of Purification and Sincerity in Practical Situations
  • Develop examples of how one can practice the different stages of purification in daily life.
  • Reflect on personal experiences where sincerity was demonstrated, or could be applied, towards Allah, the Qur’an, the Prophet, Muslim leaders, and the general Muslim community.
  • Practice offering naseeha (advice) to others with sincerity and the proper intentions in a compassionate and private manner.
• Evaluate Personal Growth in Purification and Sincerity
  • Assess one’s own level of purification and identify areas for improvement in spiritual and physical practices.
  • Set personal goals for enhancing sincerity in worship, interactions with others, and community involvement.

Class Summary

Understanding Purification and Sincerity in Islam

Purification and sincerity are fundamental aspects of the Islamic faith. This post summarizes the four stages of purification in Islam and explains the deeper meanings of sincerity as described in a key hadith.

The Four Stages of Purification

The concept of “tahara” (purification) in Islam is not limited to physical cleanliness; it has deeper spiritual implications. There are four stages:

1. Purification of Appearance

This is the physical cleanliness of one’s body, clothes, and environment. It involves removing ritual impurities like breaking wudu (minor impurity) or requiring ghusl (major impurity) after certain actions. Additionally, it includes cleaning oneself from any “najasah” (filth) and “fadalat” (waste), such as sweat or mucus.

2. Purification of the Limbs

Beyond physical cleanliness, it’s essential to purify one’s actions and limbs from sins. Whether committed deliberately or accidentally, all sins should be avoided. This involves controlling the actions of the eyes, ears, hands, and feet, ensuring they are not used for any sinful acts.

3. Purification of the Heart

One must cleanse the heart from negative traits like lying, arrogance, envy, and despised conduct such as stinginess or excessive anger. This level of purification is about cultivating a sincere and humble character.

4. Purification of the Innermost Self

The ultimate level of purification is to empty the innermost self of everything except Allah. This means focusing all thoughts, actions, and emotions on seeking Allah’s pleasure and wisdom, even in times of difficulty.

The Meaning of Sincerity (Naseeha)

In a famous hadith, the Prophet Muhammad (peace be upon him) said, “Al-Deen al-Naseeha,” meaning “The religion is sincerity.” Sincerity in this context encompasses being honest and genuine in five aspects:

1. Sincerity to Allah

Sincerity to Allah involves love, obedience, and devotion to Him in all actions. It requires striving for “Ihsan” (perfection in worship), doing obligatory duties wholeheartedly, and going beyond by performing recommended acts of worship to draw closer to Him.

2. Sincerity to the Qur’an

One should approach the Qur’an with a deep love, reflecting on its meanings and seeking to implement its guidance in daily life. Sincerity to the Qur’an means not only reciting it but also understanding and spreading its teachings to others.

3. Sincerity to the Messenger (Peace Be Upon Him)

Sincerity to the Prophet means following his Sunnah (teachings and practices), protecting his honor, and honoring those connected to him. It involves embodying his character and courtesies in both appearance and behavior.

4. Sincerity to the Leaders of the Muslims

This entails respecting the leaders of the Muslim community, supporting them in their roles, and giving them sincere advice. While this originally referred to rulers, it applies more broadly to local community leaders and organizations today.

5. Sincerity to the General Muslims

Loving for others what you love for yourself is the foundation of sincerity towards fellow Muslims. It involves compassion, mercy, respect for elders, and sharing in their joys and sorrows. It also includes honest business practices and general concern for the wellbeing of the community.

Conclusion: The Essence of Purification and Sincerity

The essence of purification is to be pure and clean outwardly and inwardly. The essence of sincerity is honesty in faith and actions towards Allah, His Book, the Prophet Muhammad (peace be upon him), the leaders of the Muslims, and the general Muslim community. By purifying oneself and being sincere in all aspects, a believer can live a life that truly pleases Allah and aligns with Islamic teachings.

Full Transcript

The True Meaning of Knowledge and Purification

Hatem Al-Assam will share with us the true, profound meaning of knowledge. We said that true knowledge is what? The knowledge of the heart, “al-ahwal.” That’s what we mean by it here.

Ready? In the name of Allah. Alhamdulillah, Rabbil Alamin. Sallallahu alayhi wa sallam wa baraka anabiyyina Muhammadin wa ala alihi wa sahbihi wa sallam tasliman kathiran, thumma amma ba’d.

Alhamdulillah, Rabbil Alamin. Right now, we are on the second foundation, which is the inner secret of purification. In the first part, we talked about the inner secret of knowledge. What does it mean to be a knowledgeable person? What kind of knowledge should you be looking for? Now, Imam Ibn Qudamah, referencing the book of Imam Al-Ghazali, talks about the inner secrets of purification.

Inner Secrets of Purification

When we say “inner secrets of purification,” what does that mean? It doesn’t mean these are hidden secrets that no one knows. It’s known, but only to those who really put in enough effort to find the meaning of these things. If you’re a Muslim, especially a practicing one, you make wudu, so you know how to make wudu. You know how to use the bathroom, hopefully. You know these things. But for those who have knowledge, there is a profound meaning beyond just washing hands, washing the face, or using the bathroom. There is much more to it than that.

There is much more than just saying a dua when you enter and leave the bathroom. There is a deeper meaning to it as well. The inner secret is about what lies beyond what we see when it comes to the subject of purification. This is one of the most important chapters of this book. In fact, it is one of the most important chapters of your life. I want you to hear what the meaning of purification is and why it is so important. The Prophet (peace be upon him) says in a hadith, “Purification is half of your faith.”

Basically, being a believer, half of what you do in your life is about purification. If half of being a believer is all about purification, what does that exactly mean? Just making wudu and taking a shower? No, it’s beyond that. This is where he will explain to us what exactly it means when we talk about purification. Bismillah, let’s go for it.

The Four Stages of Purification

Is it on? Bismillah wa sallatu wa sallamu ala Rasool Allah wa ala alihi wa sahbihi ajma’in. In the book, Imam Ibn Qudamah states, “Now that purity (tahara) has four stages. The first stage is the purification of the appearance (tathir al-zahir) from ritual impurity (ahdath), filth (najas), and waste (fadalat). The second stage is the purification of the limbs (tathir al-jawarih) from sins (dhunub) and crimes. The third stage is the purification of the heart (tathir al-qalb) from blameworthy traits (akhlaq al-madhmumah) and despised conduct (radha’il al-mamqutah). The fourth stage is the purification of the innermost self (tathir al-sirr) from everything except Allah.”

Stage 1: Purification of Appearance

Before we get further into this, I want to explain this quickly, insha’Allah. Imam Al-Ghazali, in his book Ihya Ulum al-Din, says that when it comes to “tahara,” it has different ranks. When we say different ranks, it doesn’t necessarily mean one comes after the other. They are working together interchangeably, or at least simultaneously. You have to work on all of them together at the same time. However, to understand the value of these levels and ranks of purification, he explains them as follows:

Number one: The first level is “taharat al-zahir” (the purification of the appearance), or at least the purification outwardly. It means you’re purifying your hands, your body, your place, and your clothes. He mentions, “tathir al-zahir min al-ahdath wal-anjas wal-fadalat,” which means purifying your body, place, and clothes from three things. What are these three things? Number one, “al-ahdath” (ritual impurity). If you break your wudu, for example, that’s considered “hadath” (minor ritual impurity). It requires a specific fiqh ruling or specific practice to remove this condition. It’s a legal condition Islamically, from a fiqh point of view. It requires you to remove it to perform specific acts of worship. Can you pray when you have “hadath”? You can’t. You have to make wudu.

The second category of impurity, or at least ritual impurity, is “al-hadath al-akbar” (the major ritual impurity), which requires you to take a shower, such as after a wet dream or having intercourse. Both require using water. If water is not available, what is the substitute? “Tayammum” (dry ablution). It’s also considered a ritual purification act. Physically speaking, touching the ground and wiping your face and hands doesn’t purify anything, but it’s a ritual purity because Allah commanded us to do so. It removes that legal condition of being impure.

He says the first thing we need to work on is to make sure our bodies are clear from any ritual impurities—whether it requires wudu, such as passing wind, or using the bathroom. The second thing, he says, is “al-anjas.” You purify your body and surroundings from “al-anjas” (najas, or filth). What is “najas”? Simply put, it’s what is considered filth from a fiqh perspective that needs to be removed before you can have a state of tahara, like urine. If it touches your clothes, you need to purify it by running water over it. For example, if someone is in the bathroom and some “najasah” falls on their shoes, they have to wash or rub it on the ground to remove the “najasah.”

The third thing he says is “al-fadalat.” These are not filth but could be considered waste or dirty matter. Like what? For example, sweat. Is sweat considered “najas”? No, but it needs to be removed because it’s considered “fadalat” (waste). Similarly, mucus is not “najas” but is also considered “fadalat.” If it falls on your clothes, you can still pray with it, but it’s better to remove it.

The first step is to purify our bodies, clothes, and environment. Make it clean in various ways. If it requires wudu, make wudu. If it requires a shower, take a shower. If you need to take a substitute for both, do “tayammum.” Whatever is needed to remove the condition of ritual impurity. The second thing is removing “najasah.” If a child urinates on a carpet, you need to remove it and take care of it. If something touches your clothes in the bathroom, you need to take care of that. Imam Ibn Qudamah didn’t delve into details because this book wasn’t designed for this form of tahara.

The third thing is to clean oneself from waste or anything considered dirty. By the way, brothers and sisters, as Muslims, we care so much about tahara from “najasah,” but people also need to care about “nazafah,” which means cleanliness. Tahara is from “najasah,” and nazafah is from “fadalat” and dirt. So, you need to be pure and clean. In this culture, you find many people very clean, but they are unfortunately carrying “najasah” around.

For example, if you go to public places like the airport, you often see people with fancy suits use the bathroom and walk out without washing their hands. It’s just gross. And sometimes you see people doing things in public places that make you wonder, what are they doing? When they put their hands everywhere, they are spreading “najasah.” But for you, as a Muslim, you need to make sure you have both: purity and cleanliness.

Part of being clean is ensuring no smell emanates from you, no sweat is noticed on you, and your clothes are always clean. We’re going to explain this further as we continue. The second form of tahara now: after your physical limbs are clean and pure, what comes next? You now need to make sure you are ritually clean and pure. From what? By not engaging in committing sins. He mentions two things: “dhunub” and “atham.” What’s the difference between “dhunub” and “atham”? In Arabic, for committing an offense, there are many words: “dhamb,” “itham,” “khatee’a,” “sayyi’ah,” “ma’siyah,” “wizzar,” each defining an offense against Allah in different capacities.

Stage 2: Purification of the Limbs

Of the two he chose, he mentions “dhunub” and “atham.” “Al-dhunub” is the absolute offense, whether done deliberately or accidentally. Whether someone premeditated the sin, planning for it, or it just happened on a whim, both are considered “dhunub.” The difference between “dhunub” and “atham” is that “atham” is when it is done deliberately, like planning for it. Pursuing that moment of desire, whereas “dhunub” could happen in a spur of the moment.

So, he says purifying your limbs means restraining yourself from all sins. Whether deliberate or spur-of-the-moment, you restrain yourself from any of these sins. This takes time. For believers, premeditating sin is easy to stay away from because they want to protect themselves. However, resisting the spur-of-the-moment sin is when it becomes extremely important for your faith to shield you. The Prophet (peace be upon him) said about looking at something haram, “Do not follow the look with another look.” When you see something offensive, look away. But how many of us can resist that second look? That is where you can measure how strong your faith is.

Then he says, after purifying your body, purify your actions. There are actions of the limbs, like eyes, ears, hands, and feet, and actions of the heart, which he gives a specific category. That’s number three: purifying the heart from blameworthy traits and despised conduct. Examples include lying, arrogance, envy—all things that plague the heart. “Radha’il al-mamquta” refers to despised conduct like stinginess or excessive anger.

Stage 3: Purification of the Heart

Number four is the purification of the innermost self from everything except Allah. This means whenever you look around or do something, you see only the pleasure of Allah and His power. If something happens, you see Allah’s wisdom. If someone loses their job, they don’t whine. They say, “Alhamdulillah, this is a test. Ya Rabb, give me the wisdom to understand this test.” You focus on Allah, not the dunya. Even disasters are seen as Allah’s power.

Stage 4: Purification of the Innermost Self

The fourth stage is the supreme goal. Those with strong insight see it clearly, while others understand only the first level of purity. You see such people wasting time on physical washing due to devilish whisperings and a lack of knowledge. They are ignorant of the way of the early Muslims, who spent their time purifying their hearts.

Umar ibn Al-Khattab performed ablution from a Christian’s clay vessel. They barely washed off the offensive smell from their hands, prayed on bare ground, walked barefoot, and used stones for cleansing. This was their level of purity, which didn’t bother them. For us today, we care about outward cleanliness more than purifying our hearts.

The next group of people he talks about are those who spend time beautifying themselves while their inner selves are filled with arrogance, vanity, ignorance, ostentation, and hypocrisy. Should they see a person cleansing with mere stones or walking barefoot, they rebuke him as filthy. They regard asceticism, which is part of belief, as filth while ornamentation is seen as cleanliness. They consider the good to be evil and the evil to be good.

If one intends cleanliness with purity, does not waste water, and believes that using a lot of it is not a fundamental part of the religion, it is fine. But know that the books of jurisprudence should be consulted for details on these impurities.

Hadith of Thameem Al-Dari: The Concept of Naseeha (Sincerity)

Now we will continue inshallah after two weeks. Wallahu ta’ala a’lam.

If you have any questions, make sure to scan the QR code and come afterward, insha’Allah. Who’s the reader for hadith number seven? You did? Alhamdulillah, Rabbil Alamin.

Sallallahu alayhi wa sallam wa baraka ala nabiyyina Muhammad wa ala alihi wa sahbihi wa sallam tasliman kathiran, amma ba’d. Tonight, insha’Allah, from the book of Ibn Rajab (may Allah have mercy on him), we’re reading Hadith number seven, the hadith of Thameem Al-Dari (may Allah be pleased with him), where the Prophet (peace be upon him) said, “Al-Deen al-Naseeha. Al-Deen al-Naseeha. Al-Deen al-Naseeha.” He mentioned this three times. Then he was asked, “To whom, O Messenger of Allah?” He replied, “To Allah, to His Book, to His Messenger, to the leaders of the Muslims, and to their generality.” This hadith was narrated by Muslim.

So, this is our hadith for tonight. Let’s read the translation. Bismillah wa salatu wa salam ala Rasulillah, sallallahu alayhi wa sallam. The author Ibn Rajab (may Allah have mercy on him) states: Abu Ruqayyah Tamim Ibn Aws Al-Dari narrated that the Prophet (peace be upon him) said three times, “The Deen is sincerity.” We said, “Towards whom?” He said, “Towards Allah, His Book, His Messenger, the leaders of the Muslims, and the generality of them.” This was narrated by Muslim.

Meaning of Naseeha (Sincerity)

So, this hadith is translated as “al-Deen al-Naseeha,” which means “The religion is sincerity.” Now, when you hear the word “naseeha,” what comes to your mind? Advice, right? But here, we translate it as sincerity. What does that mean, and where does this come from? There’s another word that may be more appropriate in place of sincerity here, and that is honesty. If you take the word “al-Deen” as “absolute honesty,” it would make more sense when we start talking about the meanings insha’Allah.

So, the Prophet (peace be upon him) said this three times: “The religion is honesty.” Your religion is honesty. Basically, being a Muslim is all about being honest. The Sahabah (may Allah be pleased with them) then said, “O Messenger of Allah, to whom?” He replied, “To Allah, His Book, His Messenger, the leaders of the Muslims, and the generality of them.” He mentioned five categories. You need to be honest with Allah, His Book, His Messenger, the leaders of the Ummah, and the average Muslim.

First of all, we’re going to need to learn the meaning of “naseeha.” Where is this coming from? How do you translate “naseeha?” And then we’re going to talk about how you apply this “naseeha” to the five categories.

Sincerity to Allah

When we say sincerity to Allah, what does it mean? Okay, that’s understood clearly. But sincerity to the Prophet and to the Book of Allah, how do you do that? When we say honesty, what does it mean exactly? When we say honesty to Allah (glorified and exalted is He), what does that mean? We’re going to explain that. When we talk about “naseeha” as advice, how do you do that when it comes to Allah, to the Book of Allah, or to the Messenger (peace be upon him)? Because we understand giving advice to the leaders or to the people; that’s easy. But how do you translate advice when it comes to Allah, to the Book of Allah, or to the Messenger (peace be upon him)? We are going to explain that, insha’Allah.

The first thing we’re going to be reading is from page 121, for those who have the book with them. The Prophet (peace be upon him) told us that the religion is sincerity, which indicates that sincerity is a term that comprises the characteristics of Islam, Iman (faith), and Ihsan (perfection), which were mentioned in the Hadith of Jibreel (peace be upon him). If you want to better understand this, use the word “honesty” whenever you hear the word “sincerity” here. So, if we translate that again by saying, “The Prophet (peace be upon him) told us that the religion is honesty,” this indicates that honesty encompasses the characteristics of Islam, Iman, and Ihsan, as mentioned in the Hadith of Jibreel. Like, you are honest to Allah, to His Book, to the Prophet (peace be upon him), to the Ummah, and to its leadership.

Sincerity to the Qur’an

Let’s see what this means.

The meaning of sincerity towards Allah requires that one undertakes to discharge one’s obligations in the best manner, and that is the station of Ihsan (perfection), without which sincerity towards Allah is incomplete. So, sincerity towards Allah means exclusivity to Allah (glorified and exalted is He). Honesty means doing it completely and genuinely from the inside. There should be absolutely no ulterior motive. You are honest about your duty to Allah, to the Qur’an, to the Prophet (peace be upon him), and to the Ummah. Even though the Prophet (peace be upon him) is gone, we still have an obligation to protect his honor, follow his example, and spread the religion he brought to us from Allah (glorified and exalted is He). It is our duty to be true followers of the Prophet (peace be upon him).

To be genuine, you must believe in Allah, the Book of Allah, and the Prophet Muhammad (peace be upon him). You must truly be a follower of the community when dealing with the leadership, and a genuine member of the community when dealing with the people around you. So, you are honest to them, sincere in handling your affairs with them.

Achieving the station of Ihsan is unfeasible without complete love, both obligatory and desirable. This necessarily requires exertion in drawing closer to Him by voluntary acts of obedience and giving up things that are forbidden or disapproved of.

He further explains this: look, when it comes to love (“muhabbah”), you cannot achieve sincerity and honesty until you truly bring forth both obligatory love and recommended love. Obligatory love means you love what is required, such as the five daily prayers. You do it because Allah made it obligatory upon you. That is the basic level of love: fulfilling the obligation.

What about the recommended love? You show your love to Allah by doing what He made mustahabb (recommended). Nowadays, people often ask, “Do I have to pray the sunnah after Dhuhr?” I tell them, “No, you don’t have to, but it’s mustahabb.” Then they say, “Okay, thank you,” and they leave. It’s like once you tell them it’s mustahabb, it means they don’t need to do it. But if it is recommended to show your love to Allah, what do you need to do? You need to go after everything Allah loves and wills for you to do. That is the meaning of the hadith of the Prophet (peace be upon him), in which he said, “My servant does not draw nearer to me with anything except what I have made obligatory upon him. And then my servant continues to draw nearer to me with the recommended actions until I love him.”

Allah says in the hadith, “When I love someone, I will be there for him in his sight, actions, and intentions. I will always be there to help him go through this life.” That is what sincerity requires—honesty in believing in Allah and loving Him. Not a conditional love where, if you get something good, you will pray, but if not, you only do the bare minimum. True sincerity means you are always there to please Allah (glorified and exalted is He).

One of the people of knowledge said that the complete explanation of sincerity is that it is the concern of the heart for the one to whom one is sincere. Whoever that is, your concern is for them, not yourself or the people around you. Your concern is to ensure that the religion of Allah takes priority. Even if it is at the expense of losing certain things with people, if you lose things in this world, at least you will be honored in the hereafter with Allah (glorified and exalted is He).

There are two aspects of sincerity: obligatory and optional. The sincerity toward Allah that is obligatory is the extreme concern of the sincere person to follow the love of Allah, to perform what He has made obligatory, and to avoid what He has forbidden. In this, we are all equal; we all must follow these two instructions. Then comes the optional sincerity: preferring His love over the love of oneself. This is demonstrated when two different matters present themselves—one for the sake of oneself and the other for one’s Lord. One begins with what is for the Lord and delays what is for oneself.

Let’s pause on this. He is saying that the optional acts of worship are not obligatory. When you have two things—something for your nafs and something for Allah—what takes precedence? If you are truly honest and sincere, you always prefer what belongs to Allah over your own. For example, waking up for Fajr. Is it easy to wake up for Fajr? It’s not easy, especially in the summer when you barely sleep for three to four hours. But when you hear the adhan, you have a duty to Allah to wake up, make wudu, and pray Fajr. You also owe a duty to your body, which wants to take an extra five minutes of sleep, right?

Which one takes precedence now? If you say, “Allah will forgive me,” you are preferring your body over Allah’s command. So, are you being genuine and honest to Allah in that moment? No, you are not. You say you’re tired, but even with that fatigue, you get up and pray for the sake of Allah. Then you go back to bed. You’ve done what is best for you in both this world and the hereafter. That’s just one example.

Other examples include Tahajjud, fasting on Mondays and Thursdays—it’s not obligatory, but it’s challenging. However, by doing it for the sake of Allah, you will find pleasure in doing it.

Sincerity to the Qur’an

As for sincerity towards His book, it comprises extreme love for it and honoring its rank since it is the speech of the Creator, and having an extreme longing to understand it. It requires great concern to reflect on it and to pause in its recitation to seek out the meanings of what Allah loves for one to understand from it and then act on it for His sake after understanding it. It is similar to someone who seeks the counsel of another. If a letter comes to him from someone who advises him, he is concerned to understand it so that he can undertake whatever it contains.

The one who is sincere towards the book of his Lord is like that. He is concerned to understand it so that he can undertake what it commands, as Allah loves and is pleased with him. Then, he will spread what he has understood among others and will be constant in studying it with love. He takes on its qualities and character to which Allah draws attention in it and becomes refined by its teachings and courtesies.

One of the aspects of sincerity towards Allah, towards His book, and towards His Messenger is to address erroneous opinions at their source by means of the Qur’an and the Sunnah and to clarify their proofs in matters that contradict these erroneous opinions. Now, let’s talk about sincerity towards the Messenger of Allah (peace be upon him).

Sincerity to the Messenger of Allah

As for sincerity towards the Messenger (peace be upon him) in his lifetime, it was to exert one’s fullest effort to obey him, to help him, to cooperate with him, to spend one’s wealth when he wanted it, and to hasten to love him. After his death, sincerity to him is shown by seeking out his Sunnah, researching his qualities of character, and his courtesies, following his commands, avoiding his prohibitions, showing extreme love for those who follow him, defending his honor, and being loyal to him and to those associated with him.

You should honor his commands, continue to undertake obeying them, and be extremely upset when others turn away from those who take on something other than his Sunnah as part of their religion. You should love those who have some relationship to him, whether through kinship, marriage, migration, support, companionship in Islam, or any relationship whatsoever. You should also imitate him in his appearance and clothing.

Now, a word about imitating the appearance and clothing of the Prophet (peace be upon him). This doesn’t mean you have to dress in the exact way people dressed in the Prophet’s time. It’s more about adopting the etiquettes and manners that align with the Sunnah in the context of our own time and culture.

Sincerity to the Leaders of the Muslims

As for sincerity towards the leaders of the Muslims, it is shown by loving their correctness, their maturity of intellect, and good management of affairs. It is about their justice, loving the unification of the ummah under them, and detesting the division of the ummah against them. It also means professing obedience to them in matters that are in line with the obedience to Allah, hating those who believe that it is legitimate to rise against them, and loving to honor them in a way consistent with the obedience to Allah.

In this section, Imam Ibn Rajab speaks about major leadership, like a ruler or a Caliph. We don’t live under such a system, especially in non-Muslim societies, so this applies in a broader sense to leadership within Muslim communities, organizations, and societies. For our local contexts—such as mosque leadership, Islamic schools, and Muslim organizations—there’s a duty to advise them, support them, and not create divisions or conflicts within the community.

Sincerity to the General Muslims

Finally, sincerity toward the general Muslims means loving for them what you love for yourself and disliking for them what you dislike for yourself. It means having compassion, showing mercy to the youth, and respecting the elders. You grieve for what grieves them and rejoice for what brings them joy, even if it conflicts with your own interests. For example, making prices cheaper, even if you lose some profit on what you’re selling, or standing against anything that harms them.

Ibn Rajab speaks of times when merchants cared for each other and would direct customers to other shops if they didn’t have a product. This was part of showing concern for the community. Similarly, in our own context, it means supporting each other, sharing in the joy and grief of others, and always having sincere concern for the wellbeing of the Muslim ummah.

When it comes to giving “naseeha” (advice), remember that sincerity and honesty are for Allah first. Why are you advising someone? Are you doing it because you want to show off your knowledge, or are you genuinely doing it for the sake of Allah? Make sure your intentions are pure. Naseeha should not involve cheating. Don’t give advice that is misleading or meant to benefit yourself at the expense of others.

The manner in which you give naseeha is important. It should be done at the right time and in the right place. When possible, do it privately. Don’t use public advice as a way to put someone down or to win an argument in front of others, especially if the advice can be given later in private.

So, this is the meaning of the hadith of Tamim Al-Dari (may Allah be pleased with him) in which the Prophet (peace be upon him) said, “Al-Deen al-Naseeha.” The essence of our religion is sincerity and honesty. This honesty and sincerity must be directed to Allah, His Book, His Messenger, the leaders of the Muslims, and the general community. We should fulfill His commandments, always do everything to please Him, and pursue Him—not merely the emotional or spiritual highs.

Sincerity to the Prophet (peace be upon him) means following his command, following his example, and honoring his Sunnah. It means being truly committed to his teachings. Sincerity to the Qur’an means understanding its meanings, following its instructions, and spreading the word of Allah to the public. Sincerity toward the Muslim leaders means giving them advice, promoting good, correcting wrongs, and staying with the community as much as possible.

Sincerity toward other Muslims means wanting what is best for them in both this world and the hereafter. This includes supporting them, grieving with them, and being there to share in their moments of joy. It means being honest in business, reducing prices to make things easier for others, and genuinely caring for their wellbeing.

May Allah make us those who are sincere to Him, His Book, His Messenger, and to the Muslim ummah. Barakallahu feekum. We will have the Q&A after Salat al-Isha, insha’Allah. Assalamu alaikum wa rahmatullahi wa barakatuh.

Q&A

1. What are the four stages of purification in Islam?

• Answer: The four stages of purification are:
  1. Purification of Appearance (physical cleanliness, including body, clothes, and environment)
  2. Purification of the Limbs (avoiding sins through the actions of the eyes, ears, hands, and feet)
  3. Purification of the Heart (removing negative traits like arrogance, envy, and lying)
  4. Purification of the Innermost Self (focusing solely on Allah and His wisdom)

2. Why is purification considered “half of faith” in Islam?

• Answer: Purification is considered “half of faith” because it encompasses both the physical and spiritual aspects of a Muslim’s life. It includes outward cleanliness as well as the inward cleansing of the heart and self, aligning one’s entire being towards Allah.

3. What does ‘tahara’ mean, and what are its different forms?

• Answer: ‘Tahara’ means purification in Islam. It includes:
  1. Ritual purification (removing minor and major ritual impurities like breaking wudu or needing ghusl)
  2. Cleaning oneself from ‘najasah’ (filth)
  3. Maintaining overall cleanliness from waste (‘fadalat’) such as sweat and mucus.

4. What is the significance of the hadith, “Al-Deen al-Naseeha”?

• Answer: The hadith “Al-Deen al-Naseeha” means “The religion is sincerity.” It emphasizes that sincerity and honesty are the essence of Islam. A Muslim’s faith is demonstrated through sincerity towards Allah, His Book, the Prophet, the leaders of the Muslim community, and other Muslims.

5. What does sincerity to Allah involve?

• Answer: Sincerity to Allah involves complete honesty in worship, performing obligatory duties with genuine devotion, striving for Ihsan (perfection in worship), and engaging in recommended acts to draw closer to Him. It also means placing Allah’s commands above personal desires.

6. How can one show sincerity towards the Qur’an?

• Answer: Sincerity towards the Qur’an involves deeply loving it, reflecting on its meanings, understanding its teachings, and acting upon them. It also includes spreading its guidance, adopting its qualities, and constantly studying it with genuine concern.

7. What are some ways to demonstrate sincerity to the Prophet Muhammad (peace be upon him)?

• Answer: Sincerity to the Prophet includes following his Sunnah, honoring his teachings, defending his honor, and embodying his character and etiquettes. It also means respecting those connected to him and striving to live by his example in contemporary contexts.

8. How can a Muslim show sincerity towards the leaders of the Muslim community?

• Answer: Sincerity towards Muslim leaders involves respecting them, supporting them in fulfilling their roles, giving them sincere advice, promoting unity within the Muslim community, and avoiding actions that cause division or discord.

9. What does sincerity towards other Muslims entail?

• Answer: Sincerity towards other Muslims means loving for them what you love for yourself, showing compassion, mercy, and respect, sharing in their joys and sorrows, and practicing honesty in business. It also involves genuine concern for their well-being and offering advice with a pure intention.

10. What is the deeper meaning of “purification of the innermost self”?

• Answer: The purification of the innermost self refers to focusing entirely on Allah, removing all distractions and attachments to worldly matters. It involves recognizing Allah’s wisdom in every situation, seeking His pleasure in every action, and maintaining a constant connection with Him.

11. How does “naseeha” differ from just giving advice?

• Answer: “Naseeha” is not just advice; it embodies sincerity, honesty, and concern for the one receiving it. It means giving guidance with pure intentions, without self-interest, and always aligning with what pleases Allah. Naseeha is an act of devotion that involves empathy and compassion.

12. How can one practice sincerity when giving advice to others?

• Answer: One can practice sincerity when giving advice by ensuring the intention is solely for the sake of Allah, offering it privately when appropriate, avoiding harshness, and speaking from a place of compassion and concern for the well-being of the other person.

Bonus Reflective Questions for Deeper Understanding

• What is an example of a situation where you might need to choose between fulfilling your own desire and showing sincerity towards Allah? How would you handle it?
• In what ways can the concept of ‘purification of the heart’ be applied in daily life?