This document provides a summary of a treatise on avoiding showing off in acts of worship. It discusses inward and outward aspects of worship, with the inward being more important. Outward worship includes using one's limbs and senses for lawful purposes, while inward worship is devotion from the heart through love of Allah. The greatest threat is performing prayers and rituals just to be seen by others. True worship requires sincerity and humility before Allah alone.
This document discusses inward and outward aspects of worship in Islam. It begins by explaining that worship in Islam includes both formal acts of worship like prayer as well as good deeds done sincerely for Allah's pleasure. It then discusses how every part of the body can engage in worshipful acts or sins. Prayer is highlighted as engaging the whole body in worship. However, the most important aspect of worship is the inward devotion of the heart to Allah alone through love, awareness and sincerity - not just outward motions. A person's true worth comes from their soul and character, not physical attributes.
The document discusses the Islamic concept of shirk, which is defined as ascribing partners to God or giving God's rights or attributes to other beings. It provides details on different categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). The document emphasizes that shirk is the greatest sin in Islam and will not be forgiven, as it prevents one from entering paradise. It also discusses related concepts like tabarruk (seeking blessings), talismans, and omens.
1. The document discusses different aspects of worshipping Allah, including worship with the heart, tongue, and physical faculties.
2. It explains that the highest level of worship is to worship Allah as if we see Him, knowing that He sees us, though we cannot see Him.
3. The document also discusses why Allah ordered us to worship Him alone - because He alone deserves to be worshipped, and whoever does so will be granted Jannah.
The document discusses the concept of Ehsan or goodness in Islam. It defines Ehsan as worshipping Allah as if you see Him, even though you do not see Him. It mentions that Ehsan can be shown through one's intentions, actions, and good deeds. The document also categorizes Ehsan into levels of Ehsan and categories such as Ehsan towards oneself, parents, spouse, children, kinship, and Muslim society.
Shirk - Associating Partner with Allah & Concept of TawhidZuby Ghias
This document contains a variety of religious texts and discussions about Islamic concepts like Tawhid (monotheism), Shirk (polytheism), the pillars of Iman (faith), and ways to avoid associating partners with God. It emphasizes the importance of pure faith and worshipping God alone without any partners or rivals. Key points discussed include defining and explaining different types of Shirk, narrations from Prophet Muhammad warning against Shirk, and verses from the Quran emphasizing Tawhid and forbidding the association of others with God.
The document discusses stories from the Quran and the lessons that can be learned from them. It provides details from the story of the heifer and the lessons learned. Some key lessons are: 1) to obey Allah's commands without objection, 2) have sincerity in good deeds, 3) not adopt tricks that pretend to follow religion but don't, and 4) there is always wisdom behind Allah's commands, even if not apparent. The document emphasizes that stories in the Quran aim to strengthen faith, provide guidance, and teach important life lessons.
Shirk refers to the association of partners with Allah in worship or beliefs. The document discusses the different types and categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). It outlines the dangers of shirk, noting it is the only unforgivable sin and prohibits entry to Paradise. Minor shirk, like riya (showing off deeds), does not expel one from Islam but can nullify deeds, whereas major shirk like idol worship nullifies all good deeds and makes one a non-Muslim. The document emphasizes knowing the subtle forms of shirk is key to avoiding
This document outlines the objectives and activities of the "Purification of the Soul" program at the Islamic Center of Olympia. The objectives are to cleanse oneself spiritually, learn the pillars of repentance, enable eligibility for Paradise, bring spirituality into daily life, attain peace in this life and the next, and make the masjid a center for all activities. Several Quranic verses are cited about following Allah's commands, avoiding Satan's footsteps, lowering one's gaze, and restraining one's soul from desires. Hadith are presented about the heart being the core of the body, virtues of growing old in faith, types of people who will be shaded on Judgment Day, and Satan fleeing when one prostr
This document discusses inward and outward aspects of worship in Islam. It begins by explaining that worship in Islam includes both formal acts of worship like prayer as well as good deeds done sincerely for Allah's pleasure. It then discusses how every part of the body can engage in worshipful acts or sins. Prayer is highlighted as engaging the whole body in worship. However, the most important aspect of worship is the inward devotion of the heart to Allah alone through love, awareness and sincerity - not just outward motions. A person's true worth comes from their soul and character, not physical attributes.
The document discusses the Islamic concept of shirk, which is defined as ascribing partners to God or giving God's rights or attributes to other beings. It provides details on different categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). The document emphasizes that shirk is the greatest sin in Islam and will not be forgiven, as it prevents one from entering paradise. It also discusses related concepts like tabarruk (seeking blessings), talismans, and omens.
1. The document discusses different aspects of worshipping Allah, including worship with the heart, tongue, and physical faculties.
2. It explains that the highest level of worship is to worship Allah as if we see Him, knowing that He sees us, though we cannot see Him.
3. The document also discusses why Allah ordered us to worship Him alone - because He alone deserves to be worshipped, and whoever does so will be granted Jannah.
The document discusses the concept of Ehsan or goodness in Islam. It defines Ehsan as worshipping Allah as if you see Him, even though you do not see Him. It mentions that Ehsan can be shown through one's intentions, actions, and good deeds. The document also categorizes Ehsan into levels of Ehsan and categories such as Ehsan towards oneself, parents, spouse, children, kinship, and Muslim society.
Shirk - Associating Partner with Allah & Concept of TawhidZuby Ghias
This document contains a variety of religious texts and discussions about Islamic concepts like Tawhid (monotheism), Shirk (polytheism), the pillars of Iman (faith), and ways to avoid associating partners with God. It emphasizes the importance of pure faith and worshipping God alone without any partners or rivals. Key points discussed include defining and explaining different types of Shirk, narrations from Prophet Muhammad warning against Shirk, and verses from the Quran emphasizing Tawhid and forbidding the association of others with God.
The document discusses stories from the Quran and the lessons that can be learned from them. It provides details from the story of the heifer and the lessons learned. Some key lessons are: 1) to obey Allah's commands without objection, 2) have sincerity in good deeds, 3) not adopt tricks that pretend to follow religion but don't, and 4) there is always wisdom behind Allah's commands, even if not apparent. The document emphasizes that stories in the Quran aim to strengthen faith, provide guidance, and teach important life lessons.
Shirk refers to the association of partners with Allah in worship or beliefs. The document discusses the different types and categories of shirk, including shirk in rububiyyah (lordship), asma wa sifat (names and attributes), and uluhiyyah (divinity). It outlines the dangers of shirk, noting it is the only unforgivable sin and prohibits entry to Paradise. Minor shirk, like riya (showing off deeds), does not expel one from Islam but can nullify deeds, whereas major shirk like idol worship nullifies all good deeds and makes one a non-Muslim. The document emphasizes knowing the subtle forms of shirk is key to avoiding
This document outlines the objectives and activities of the "Purification of the Soul" program at the Islamic Center of Olympia. The objectives are to cleanse oneself spiritually, learn the pillars of repentance, enable eligibility for Paradise, bring spirituality into daily life, attain peace in this life and the next, and make the masjid a center for all activities. Several Quranic verses are cited about following Allah's commands, avoiding Satan's footsteps, lowering one's gaze, and restraining one's soul from desires. Hadith are presented about the heart being the core of the body, virtues of growing old in faith, types of people who will be shaded on Judgment Day, and Satan fleeing when one prostr
This document contains summaries of hadiths and quotes emphasizing the importance and benefits of praising the Prophet Muhammad. It discusses how praising the Prophet is a command from Allah and leads to rewards like forgiveness of sins, light on the Day of Judgment, and entry into Paradise. Angels will praise those who praise the Prophet, and one's faith is not complete without loving the Prophet more than oneself. The document encourages frequent and abundant praising of the Prophet.
A brief study of Allah, our Creator Most High; Allāh’s Lordship and Right to Be Worshipped; reality and categories of tawhīd; concepts of shirk. how people commit the most heinous crime of associating partners with Allah, and how they seek to justify it under false pretexts.
Get Your Belief From The Qur-an And The Authentic Prophet TraditionF El Mohdar
This document provides answers to questions about Islamic beliefs based on evidence from the Quran and hadith. It discusses the following key points in 3 sentences or less:
1. Allah created humans to worship Him alone and associate no partners with Him. Seeking help from other than Allah is considered polytheism (shirk), the greatest sin.
2. Worship (ibadah) includes all that pleases Allah such as prayers, supplications, and good deeds, which should be done according to the Quran and teachings of the Prophet Muhammad.
3. Having faith in Allah alone, sincerely devoting acts to Him according to his teachings, are conditions for deeds to be accepted. Associ
The document discusses the rules around praying while sitting due to inability to stand or other difficulties. Some key points:
- Standing, bowing, and prostrating are essential parts of obligatory (fard) prayers, so if one is able to do so they must pray standing.
- If unable to stand due to sickness or old age, one may pray sitting on the ground or chair. Sitting is permissible for optional (nafl) prayers even if able to stand, but the reward is half of praying standing.
- A minor discomfort is not enough reason to pray sitting for obligatory prayers - the difficulty must be to the extent of causing harm.
- If able to sit on
This document provides guidance on properly performing the Hajj pilgrimage. It emphasizes that Hajj must be done solely for the worship of Allah and according to the teachings and example of Prophet Muhammad. The document outlines the principles of 'uboodiyyah, or complete servitude, to Allah that Hajj aims to demonstrate through rituals like talbiyah and properly following the sunnah. Overall, the document instructs Muslims to fully submit to Allah alone and properly perform Hajj as taught by the Prophet.
Saleh Al-Saleh
Language: English | Format: PDF | Pages: 28 | Size: 1 MB
Hajj and Tawheed: Hajj is to set out for Makkah to worship Allaah by performing certain religious rights in accordance with the Prophet’s (peace and blessings be upon him) Sunnah. It is a time in which to call upon Allaah to purify the self from any worship to anyone other than him.
This booklet explains the basic rights of Hajj. It also notes that the tawheed of Allaah requires the Muslim to follow the perfect way of worship, demonstrated by Muhammad (peace and blessings be upon him) and as understood by the Sahaabah who were the best of mankind.
The document discusses beliefs about angels in Islam. It defines angels as created from light to carry out God's commands. Angels do not eat, drink, get tired or bored. They differ in size and status, with Gabriel being the largest. Their duties include conveying revelations, directing rain, blowing the trumpet on Judgment Day, and taking souls at death. They also protect and record human deeds. The document provides details on various angels like Michael, the angel of death, and the angels questioning in the grave.
1. Tazkiyah means purification and cleansing of the soul from impurities through various means such as purification of thoughts, actions, beliefs and developing good character as exemplified by Prophet Muhammad.
2. Maintaining proper relations with Allah through acts of worship, and with society by fulfilling obligations, helps purify the soul.
3. Fasting, avoiding excessive food and sleep, controlling one's gaze, limiting interactions with those who may corrupt one, and focusing on acts of remembrance of Allah are means to purify the soul.
The document provides 40 recommendations for creating an ideal Muslim home based on Islamic teachings. It begins by establishing that the home is a blessing from God and should be a place of worship, spiritual training, and remembrance of Allah. It recommends choosing a righteous spouse, guiding one's wife spiritually, making the home a center of Islamic knowledge, protecting family members from evil influences, keeping secrets, and spreading kindness. The goal is to transform individual homes, neighborhoods, and society by establishing righteous families and households.
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
IBN MASHISH
Abdusalam, son of Mashish
SPIRITUAL TEACHER OF
AL SHAZLI
A WESTERNER’S SPIRITUAL JOURNEY
TO THE EAST
IBN BASHISH
Abdusalam, son of Bashish
SPIRITUAL TEACHER OF
AL SHAZLI
“The Martyr, the Universal Spiritual-Pivot (Qutb) of his time”
“Abdulsalam ibn Bashish, his rank in Morocco was like to that of Shafee in Egypt” Supreme Justice ibn Iyad
The document discusses beliefs about jinn. It provides information on:
- Jinn were created from smokeless fire to worship Allah alone.
- There are different types of jinn, including those that fly, resemble snakes/dogs, or stop and resume journeys.
- Iblis is the greatest of the rebellious jinn and the enemy of mankind.
- Jinn have certain powers like speed and transformation but are limited to this universe.
- Jinn can whisper, enter homes as snakes, and live in impure places, but good jinn exist who have embraced Islam.
This slide program describes some of the excellent morals of Prophet Mohammad (SAW). In the light of Quran and Sunnah, it shows that Prophet Mohammad is excellent role model.
This document discusses the importance of dawah (calling others to Islam) according to Islamic teachings. It defines dawah and provides verses from the Quran and hadith to show that dawah was the mission of all prophets and an obligation for Muslims. It explains that dawah should be done both collectively by Muslim communities and individually according to one's abilities. The document emphasizes that dawah is of tremendous religious reward and failure to do dawah could lead to divine curse.
This document discusses the eternal abode of Jannah and describes its highest level, Al-Firdaws. It states that Al-Firdaws has as its roof the throne of Allah and is the most beautiful of Jannah's 100 levels. The document then lists six tasks that believers must accomplish in order to inherit Al-Firdaws: 1) achieving khushu in prayer, 2) turning away from useless speech, 3) being observant of zakah, 4) guarding one's chastity, 5) being attentive to trusts and promises, and 6) carefully maintaining prayers. It provides details on each task and emphasizes that the most noble people are the most righteous.
Practical ways to create an Islamic Home. Muslms living in a house does not necessarily mean that the home is Islamic. These advices, if implemented, will certainly help to establish Islam in the home.
This document outlines eight qualities that are necessary to be successful in both the religious and worldly realms according to Surah Al-Mominoon. It discusses each quality in 1-3 paragraphs with relevant Quranic verses and hadiths. The eight qualities are: firm belief, concentration (khushu), speaking good or remaining silent (laghu), chastity, zakat, modesty, lowering one's gaze, and fulfilling trusts and promises. For each quality the document provides religious justification and practical guidance on cultivating that quality in one's life.
The document discusses the concept of shirk (polytheism) in Islam. It defines shirk as associating partners with God and explains that it is the greatest sin. The document outlines different categories of shirk related to tawheed (monotheism), such as shirk in ruboobiyyah (lordship of God) and uloohiyyah (worship of God). It also discusses the Prophet's stance against shirk and warnings about its dangers, such as nullifying good deeds and preventing entry into Paradise.
The document contains 13 hadiths from the Prophet Muhammad pertaining to sincerity, intention, and righteousness. The hadiths discuss the importance of intention in deeds, the fate of innocent people being judged by their intentions, the end of migration after Mecca was conquered, the reward for those unable to fulfill intentions of good deeds due to illness, appropriate levels of charity, focusing charity on family first, Allah judging based on the purity of hearts not appearances, the path of those who fight to raise Allah's word, the punishment for premeditated murder, additional rewards for praying in the mosque, being rewarded for good intentions even if the deed is not fulfilled, and people being saved from a trapped cave by recounting their good
Purity Of Hearts Dr. Bilal Philips || Australian Islamic Library || www.austr...Muhammad Nabeel Musharraf
This document discusses ways to soften and purify the heart in Islam. It begins by explaining the significance of the heart in Islam, as the Prophet Muhammad said the heart is the most important part of the body. It notes that deeds will be judged based on intentions, which reside in the heart. The document then provides four ways to achieve a soft heart: making du'a, remembering death, reading the Quran, and doing good deeds. It emphasizes developing a gentle, merciful heart like the Prophet Muhammad, and being aware of one's intentions in all actions.
This document summarizes a book about weakness of faith by Sheikh Muhammed Salih Al-Munajjid. It discusses the introduction, symptoms of weak faith such as falling into sin easily and feeling hardness of heart, causes of weak faith, and curing weak faith. The introduction provides Quranic verses emphasizing fearing Allah and maintaining strong faith. It notes that weak faith has become widespread and discusses the importance and constant changing nature of the human heart.
This document lists 15 tips to earn reward from Allah according to Islamic teachings. The tips include avoiding sins, reciting and pondering the Quran, guiding others to righteousness, enjoining good and forbidding evil, making supplications, marrying religious spouses, raising pious children, having good character, performing voluntary prayers, obeying parents, engaging in jihad, remembering Allah, speaking truth without fear, giving charity, and learning beneficial knowledge. The document provides hadith evidence to support each tip.
This document contains summaries of hadiths and quotes emphasizing the importance and benefits of praising the Prophet Muhammad. It discusses how praising the Prophet is a command from Allah and leads to rewards like forgiveness of sins, light on the Day of Judgment, and entry into Paradise. Angels will praise those who praise the Prophet, and one's faith is not complete without loving the Prophet more than oneself. The document encourages frequent and abundant praising of the Prophet.
A brief study of Allah, our Creator Most High; Allāh’s Lordship and Right to Be Worshipped; reality and categories of tawhīd; concepts of shirk. how people commit the most heinous crime of associating partners with Allah, and how they seek to justify it under false pretexts.
Get Your Belief From The Qur-an And The Authentic Prophet TraditionF El Mohdar
This document provides answers to questions about Islamic beliefs based on evidence from the Quran and hadith. It discusses the following key points in 3 sentences or less:
1. Allah created humans to worship Him alone and associate no partners with Him. Seeking help from other than Allah is considered polytheism (shirk), the greatest sin.
2. Worship (ibadah) includes all that pleases Allah such as prayers, supplications, and good deeds, which should be done according to the Quran and teachings of the Prophet Muhammad.
3. Having faith in Allah alone, sincerely devoting acts to Him according to his teachings, are conditions for deeds to be accepted. Associ
The document discusses the rules around praying while sitting due to inability to stand or other difficulties. Some key points:
- Standing, bowing, and prostrating are essential parts of obligatory (fard) prayers, so if one is able to do so they must pray standing.
- If unable to stand due to sickness or old age, one may pray sitting on the ground or chair. Sitting is permissible for optional (nafl) prayers even if able to stand, but the reward is half of praying standing.
- A minor discomfort is not enough reason to pray sitting for obligatory prayers - the difficulty must be to the extent of causing harm.
- If able to sit on
This document provides guidance on properly performing the Hajj pilgrimage. It emphasizes that Hajj must be done solely for the worship of Allah and according to the teachings and example of Prophet Muhammad. The document outlines the principles of 'uboodiyyah, or complete servitude, to Allah that Hajj aims to demonstrate through rituals like talbiyah and properly following the sunnah. Overall, the document instructs Muslims to fully submit to Allah alone and properly perform Hajj as taught by the Prophet.
Saleh Al-Saleh
Language: English | Format: PDF | Pages: 28 | Size: 1 MB
Hajj and Tawheed: Hajj is to set out for Makkah to worship Allaah by performing certain religious rights in accordance with the Prophet’s (peace and blessings be upon him) Sunnah. It is a time in which to call upon Allaah to purify the self from any worship to anyone other than him.
This booklet explains the basic rights of Hajj. It also notes that the tawheed of Allaah requires the Muslim to follow the perfect way of worship, demonstrated by Muhammad (peace and blessings be upon him) and as understood by the Sahaabah who were the best of mankind.
The document discusses beliefs about angels in Islam. It defines angels as created from light to carry out God's commands. Angels do not eat, drink, get tired or bored. They differ in size and status, with Gabriel being the largest. Their duties include conveying revelations, directing rain, blowing the trumpet on Judgment Day, and taking souls at death. They also protect and record human deeds. The document provides details on various angels like Michael, the angel of death, and the angels questioning in the grave.
1. Tazkiyah means purification and cleansing of the soul from impurities through various means such as purification of thoughts, actions, beliefs and developing good character as exemplified by Prophet Muhammad.
2. Maintaining proper relations with Allah through acts of worship, and with society by fulfilling obligations, helps purify the soul.
3. Fasting, avoiding excessive food and sleep, controlling one's gaze, limiting interactions with those who may corrupt one, and focusing on acts of remembrance of Allah are means to purify the soul.
The document provides 40 recommendations for creating an ideal Muslim home based on Islamic teachings. It begins by establishing that the home is a blessing from God and should be a place of worship, spiritual training, and remembrance of Allah. It recommends choosing a righteous spouse, guiding one's wife spiritually, making the home a center of Islamic knowledge, protecting family members from evil influences, keeping secrets, and spreading kindness. The goal is to transform individual homes, neighborhoods, and society by establishing righteous families and households.
1. The document discusses Islamic beliefs around al-Qadr or divine predestination. It explains that everything, both good and bad, occurs by Allah's will and knowledge which was decreed in the Preserved Tablet.
2. While events are decreed by Allah, humans still have free will over their own actions and will be held accountable for their choices. Allah gave humans the power to choose but controls all circumstances.
3. Belief in al-Qadr is obligatory in Islam. It does not mean humans have no free will or that supplication is useless, rather Allah answers prayers in accordance with his divine decree. Humans are still commanded to worship and obey Allah.
IBN MASHISH
Abdusalam, son of Mashish
SPIRITUAL TEACHER OF
AL SHAZLI
A WESTERNER’S SPIRITUAL JOURNEY
TO THE EAST
IBN BASHISH
Abdusalam, son of Bashish
SPIRITUAL TEACHER OF
AL SHAZLI
“The Martyr, the Universal Spiritual-Pivot (Qutb) of his time”
“Abdulsalam ibn Bashish, his rank in Morocco was like to that of Shafee in Egypt” Supreme Justice ibn Iyad
The document discusses beliefs about jinn. It provides information on:
- Jinn were created from smokeless fire to worship Allah alone.
- There are different types of jinn, including those that fly, resemble snakes/dogs, or stop and resume journeys.
- Iblis is the greatest of the rebellious jinn and the enemy of mankind.
- Jinn have certain powers like speed and transformation but are limited to this universe.
- Jinn can whisper, enter homes as snakes, and live in impure places, but good jinn exist who have embraced Islam.
This slide program describes some of the excellent morals of Prophet Mohammad (SAW). In the light of Quran and Sunnah, it shows that Prophet Mohammad is excellent role model.
This document discusses the importance of dawah (calling others to Islam) according to Islamic teachings. It defines dawah and provides verses from the Quran and hadith to show that dawah was the mission of all prophets and an obligation for Muslims. It explains that dawah should be done both collectively by Muslim communities and individually according to one's abilities. The document emphasizes that dawah is of tremendous religious reward and failure to do dawah could lead to divine curse.
This document discusses the eternal abode of Jannah and describes its highest level, Al-Firdaws. It states that Al-Firdaws has as its roof the throne of Allah and is the most beautiful of Jannah's 100 levels. The document then lists six tasks that believers must accomplish in order to inherit Al-Firdaws: 1) achieving khushu in prayer, 2) turning away from useless speech, 3) being observant of zakah, 4) guarding one's chastity, 5) being attentive to trusts and promises, and 6) carefully maintaining prayers. It provides details on each task and emphasizes that the most noble people are the most righteous.
Practical ways to create an Islamic Home. Muslms living in a house does not necessarily mean that the home is Islamic. These advices, if implemented, will certainly help to establish Islam in the home.
This document outlines eight qualities that are necessary to be successful in both the religious and worldly realms according to Surah Al-Mominoon. It discusses each quality in 1-3 paragraphs with relevant Quranic verses and hadiths. The eight qualities are: firm belief, concentration (khushu), speaking good or remaining silent (laghu), chastity, zakat, modesty, lowering one's gaze, and fulfilling trusts and promises. For each quality the document provides religious justification and practical guidance on cultivating that quality in one's life.
The document discusses the concept of shirk (polytheism) in Islam. It defines shirk as associating partners with God and explains that it is the greatest sin. The document outlines different categories of shirk related to tawheed (monotheism), such as shirk in ruboobiyyah (lordship of God) and uloohiyyah (worship of God). It also discusses the Prophet's stance against shirk and warnings about its dangers, such as nullifying good deeds and preventing entry into Paradise.
The document contains 13 hadiths from the Prophet Muhammad pertaining to sincerity, intention, and righteousness. The hadiths discuss the importance of intention in deeds, the fate of innocent people being judged by their intentions, the end of migration after Mecca was conquered, the reward for those unable to fulfill intentions of good deeds due to illness, appropriate levels of charity, focusing charity on family first, Allah judging based on the purity of hearts not appearances, the path of those who fight to raise Allah's word, the punishment for premeditated murder, additional rewards for praying in the mosque, being rewarded for good intentions even if the deed is not fulfilled, and people being saved from a trapped cave by recounting their good
Purity Of Hearts Dr. Bilal Philips || Australian Islamic Library || www.austr...Muhammad Nabeel Musharraf
This document discusses ways to soften and purify the heart in Islam. It begins by explaining the significance of the heart in Islam, as the Prophet Muhammad said the heart is the most important part of the body. It notes that deeds will be judged based on intentions, which reside in the heart. The document then provides four ways to achieve a soft heart: making du'a, remembering death, reading the Quran, and doing good deeds. It emphasizes developing a gentle, merciful heart like the Prophet Muhammad, and being aware of one's intentions in all actions.
This document summarizes a book about weakness of faith by Sheikh Muhammed Salih Al-Munajjid. It discusses the introduction, symptoms of weak faith such as falling into sin easily and feeling hardness of heart, causes of weak faith, and curing weak faith. The introduction provides Quranic verses emphasizing fearing Allah and maintaining strong faith. It notes that weak faith has become widespread and discusses the importance and constant changing nature of the human heart.
This document lists 15 tips to earn reward from Allah according to Islamic teachings. The tips include avoiding sins, reciting and pondering the Quran, guiding others to righteousness, enjoining good and forbidding evil, making supplications, marrying religious spouses, raising pious children, having good character, performing voluntary prayers, obeying parents, engaging in jihad, remembering Allah, speaking truth without fear, giving charity, and learning beneficial knowledge. The document provides hadith evidence to support each tip.
Get your belief from quran and su'nn'ahNoor Al Islam
This document is a translation of a book providing answers to questions about Islamic belief from the Quran and authentic hadith. It discusses various topics, including:
- Why Allah created humanity, which is to worship Him alone.
- The different forms of Tawhid (monotheism), including Tawhid ar-Rububiyyah (monotheism of Allah's lordship) and Tawhid al-Asma was-Sifat (monotheism of Allah's names and attributes).
- Conditions for deeds to be accepted, which include faith in Allah, sincerity, and following the Prophet's teachings.
- Shirk (polytheism) being the greatest
The phenomenon of weak faith has become very widespread among Muslims, and many people complain about the hardness of their hearts. So often we hear the words, I feel hardness in my heart, I do not find any joy in worship, I feel that my faith has hit rock bottom, Reading Quraan does not move me, I fall into sin so easily. The effects of this affliction can be seen in many people, and this problem is the cause of
every disaster and adversity.
The document discusses the importance of prayer (salaah) as established during the Prophet's miraculous Night Journey (Israa') and Ascension (Mi'raaj) to heaven. It notes that initially 50 daily prayers were made obligatory, but this was later reduced to 5 upon the Prophet's request. It emphasizes fulfilling the obligations and trusts (amaanah) of prayer and leadership through righteousness, justice, and protecting the ummah from corruption.
Piety is a great virtue that bears a lofty status. It sustains life,
which becomes unbearable in its absence; in fact, a life void of
piety is inferior even to the life of an animal. There is no
righteousness and wellbeing for a slave without Taqwaa (piety).
It is a noble treasure whose possessor is awarded many
honorable gems, abundant goodness, noble sustenance, great
victories and kingdoms. It is as if the best rewards of both this
life and the next have been assigned to this single
characteristic!
The document discusses the concept of worship in Islam. It states that worship in Islam encompasses all aspects of life, both ritual and mundane acts. It is not limited to ritual acts like prayer and fasting, but also includes social, economic and other activities done to please God. The comprehensive definition includes anything said or done to obey God, from beliefs and social contributions to fulfilling religious rituals. Rituals alone are not sufficient - true worship requires conforming all actions and inner thoughts to God's guidance at all times.
Shaykh Husayn al-Awaayishah | Language: English
I felt that I should hurry in bringing forward the hadeeth: “The two feet of the son of Aadam will not move from near his Lord on the Day of Judgement until he is asked about five (matters): about his life – how he spent it; about his youth – how he took care of it; about his wealth – how he earned it; and where he spent it; and about that which he acted upon from the knowledge that he acquired,” as an aid towards purification of the souls and preparation for death. The advice being firstly to myself, secondly to the du’aat (callers to Allah’s path) and thirdly to all my Muslim brothers in every part of the world – hoping that Allah, the Most High, will cause benefit through that which I have written and that the fruits of that may be reaped, now and in the future. In this treatise I restricted myself to one part of the hadeeth and that is “…and about that which he acted upon from the knowledge that he gained.
This document summarizes a booklet containing supplications for the month of Ramadan. It discusses four themes covered in the supplications: guidance, good habits, prayers for others, and supplications for the last ten nights. The goal is not just to memorize the supplications, but to understand their meanings. Readers are encouraged to spend each day reading one supplication, its translation and context. Memorizing and adding these supplications to daily worship is recommended.
The document summarizes a lecture by Shaykh Mufti Mohammad Rafi Uthmani on easy deeds that lead to success and paradise. The scholar introduced four golden deeds - gratitude (shukr), patience (sabr), seeking forgiveness (istighfar), and seeking Allah's protection (isti'azah). Practicing these regularly creates a strong connection with Allah, makes one's heart willing to accept guidance, and protects one from sins. The document then focuses on the first deed of gratitude, explaining its importance and how to cultivate it as a habit through thanking Allah regularly for both big and small blessings in life.
Significance of perfume in islam and to the humanity in generalUlfahAhrij
The document discusses the significance of perfume in Islam and its connection to the Prophet Muhammad. It provides hadith that emphasize the importance of good smells and hygiene when attending the mosque or praying. The Prophet forbade eating strong smelling foods like onions before going to the mosque. He also cleaned sputum from the mosque floor to keep it clean for prayer. Overall the document explores how Islam guides Muslims on the proper uses of perfume and maintaining good smells.
Significance of perfume in islam and to the humanity in generalAlcoholfree Perfume
The document discusses the significance of perfume in Islam and its connection to the Prophet Muhammad. It provides an introduction about following the teachings and guidance of the Prophet. It then discusses how Islam guides Muslims on proper etiquette and purification, even for matters like using the bathroom. The document notes the importance Islam places on perfume, citing hadith about avoiding strong smells in mosques and the Prophet's fondness for perfumes. It explores the spiritual and physical benefits of scents.
Weakness Of Faith
Sheikh Muhammed Salih Al-Munajjid
Language: English | Format: PDF | Pages: 40 | Size: 1 MB
The phenomenon of weak faith has become very widespread among Muslims, and many people complain about the hardness of their hearts. So often we hear the words, “I feel hardness in my heart,” “I do not find any joy in worship,” “I feel that my faith has hit rock bottom,” “Reading Qur’aan does not move me,” “I fall into sin so easily.” The effects of this affliction can be seen in many people, and this problem is the cause of every disaster and adversity. The issue of people’s hearts is an important and sensitive issue. The heart is called qalb in Arabic because it changes so quickly and frequently (taqallub – alteration, variation, ups and downs). The Prophet (peace and blessings of Allaah be upon him) said: “The heart (qalb) takes its name from its constant changes (taqallub). The likeness of the heart is that of a feather at the root of a tree, being turned over and over by the wind.” (Reported by Ahmad, 4/408; Saheeh al-Jaami’, 2364). According to another report: “The likeness of the heart is that of a feather in an empty plot of land, being blown over and over by the wind.” (Reported by Ibn Abi ‘Aasim in Kitaab al-Sunnah. No. 227. Its isnaad is saheeh, see Zilaal al-Jannah fi Takhreej al – Sunnah by al-Albaani, 1/102).
-
Contents
Introduction
Symptoms of weak faith
Causes of weak faith
Curing weak faith
-
The Decisive Word On The Factors Of Victory And Establishment
Shaykh, Dr Muhammad bin Moosaa Aal Nasr
Language: English | Format: PDF | Pages: 25 | Size: 1 MB
Indeed the best speech is the speech of Allaah and the best guidance is that of Muhammad (sallallaahu alayhi wassallam) and the worst of affairs are the newly invented matters in the religion, for every newly invented matter is an innovation and every innovation is misguidance and all misguidance is in the hellfire. The Islamic Ummah has been tested for over half a century with successive defeats and most of the Ummah is heedless as to the reasons for such defeats and afflictions. Allaah says: “Say, “it is from yourselves (i.e. due to your sin).” {Aali-Imraan: 165} – And Allaah says: “And whatever strikes you of disaster – it is for what your hands have earned; but He pardons much.” {ash-Shooraa: 30}. If our Ummah, at an individual level and at a societal level, the rulers and the ruled, reflected on the Book of Allaah and acted by its rulings and divine laws it would have achieved the causes for victory over their enemies. This is so they know that the Sunnah of Allaah in His creation does not change or become substituted by the passing of the times and by the repetition of the times. This an Excellent work on what exactly will bring victory to the Muslim Ummah.
This document provides guidance on making du'a (supplication) according to the Qur'an and Sunnah. It outlines five steps to follow when making du'a: 1) Start with praising Allah, 2) Send salawat (blessings) upon the Prophet Muhammad, 3) Ask Allah by His beautiful names and Oneness, 4) Seek forgiveness, and 5) Have conviction that Allah will answer. The document also discusses the etiquette of du'a, such as humility, persistence and avoiding sin. It provides examples of du'as from the Qur'an and hadith to cover all needs.
The document outlines 10 steps to draw closer to Allah: 1) Fulfilling obligatory duties and abstaining from prohibitions. 2) Performing supererogatory prayers like Nawafil and Tahajjud. 3) Remembrance of Allah through Zikr and glorification. 4) Calling upon Allah in supplication. 5) Building a close relationship with the Quran by reciting, understanding, and implementing it. 6) Keeping good company of pious friends. 7) Having an appropriate balance of fear and hope in Allah. 8) Increasing acts of charity like Zakat and Sadaqah. 9) Making pilgrimage to the House of Allah. 10) Sincer
An Explanation of the Duaa of Qunoot during the Witr PrayerOm Muktar
The Du'aa provides a concise explanation of the supplication said during the Witr prayer, as taught by Prophet Muhammad. It begins with an introduction on the importance of guidance in both knowledge and actions. Each phrase of the supplication is then explained, seeking guidance, healing, companionship, blessings, and protection from evil decrees. The supplication asks Allah to guide the supplicant as He has guided others and heal them as He has healed others. It seeks Allah's companionship, blessings, and protection from evil.
Ibadah, the definition of worship in islamtopbottom1
Ibadah refers to the total submission and obedience to Allah in all aspects of life through actions and beliefs. It includes inward acts of the heart like love, fear and reliance on Allah as well as outward acts like prayer, fasting and charity. True ibadah is only that which is prescribed in Islamic law as derived from the Quran and Sunnah and excludes any innovations not supported by religious texts. Ibadah consists of four categories - inward speech of beliefs, outward speech through words, inward actions of emotions, and outward physical actions.
Despite its grandeur and majesty, the Qur’an does not evoke a sense of distance or strangeness, but rather affinity with the divine words because of their familiarity with human nature, its needs, its fears, its pains, and its desires. (Indeed, We (Allah) have created the human, and We know what his own self whispers to him. And We are nearer to him than his jugular vein.) [Qaf 50: 16]
Reading and rereading it, each time with more purpose and focus, eventually forms a rope safely tying us to our Creator, as depicted by Prophet Muhammad (may Allah bless him and grant him peace): “Truly, this Qur’an is a rope; one end of it is in Allah’s Hand and the other end is in yours. Hold fast to it. Indeed, you will never go astray or be ruined after it (after holding on to it).” (Ibn Hibban)
Download here: http://bit.ly/Download-Brief-Tour-Through-The-Quran
The document provides an explanation of the meaning of "Taaghoot" according to Imaam Muhammad bin ‘Abdil-Wahhaab. It is summarized as follows:
1. The first obligation on mankind is to reject the Taaghoot and believe in Allah alone. Taaghoot refers to anything worshipped besides Allah.
2. The treatise defines rejecting the Taaghoot and believing in Allah, and explains they form the foundation of Ibrahim's religion.
3. It identifies the main categories of Taaghoot as the devil, oppressive rulers, false judges, those who claim knowledge of the unseen, and those who are worshipped.
The document summarizes ten "Nullifiers of Islam" as outlined by Imam Muhammad bin 'Abdil-Wahhaab. The first nullifier is committing shirk (associating partners) with Allah in acts of worship. The second is placing intermediaries between oneself and Allah by calling on them or seeking their intercession. The third nullifier is not considering polytheists to be disbelievers or having doubts about their disbelief. The author explains each nullifier in further detail.
Kalamullah.Com is an Islamic website that provides resources to learn about Islam including books, lectures, articles and more. The site aims to convey authentic Islamic teachings based on the Quran and Sunnah. It offers these materials for free download in order to spread Islamic knowledge and understanding.
The document discusses the results of a study analyzing COVID-19 case data from March to May 2020 across different US states. It finds that states that implemented stay-at-home and business closure orders earlier and more aggressively were more effective at reducing disease spread. However, lifting restrictions too quickly led to a rise in cases in some states. The precise timing of reopening is important to avoid a resurgence of infections.
This document provides a summary of the Islamic concept of "enjoining right and forbidding wrong" in 3 sentences or less:
The document discusses how enjoining right and forbidding wrong is an integral part of Islam that all Muslims are responsible for upholding through gentle encouragement of good deeds and prohibition of sins. It explores how Muhammad perfected this concept by completing the message with guidance on all moral issues. Muslims are described as the best community for implementing this duty through peaceful guidance aimed at bettering society.
Meaning of Muhammad is the Messenger of AllahIslamic Library
1) The document discusses the meaning of the Islamic testimony that "Muhammad is the Messenger of Allah." It explains how Allah sent prophets to guide humanity after Satan deceived them into idol worship.
2) Allah sent Muhammad as the final prophet to restore the true monotheistic faith and guide humanity after a long period without prophets.
3) The testimony means accepting Muhammad's prophethood and following his guidance, as he delivered Allah's final revelation to humanity.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document appears to be a website domain name that is for sale. It consists of a single domain name, "Hoor-al-Ayn.Com", with no other visible text or context provided.
This document provides information about the elements of Islam and various Islamic laws, rules, and practices including purification (tahara), prayer (salah), fasting (sawm), zakat, Hajj, etc. It discusses topics like wudu (ablution), ghusl (full body wash), tayammum (dry ablution), menstrual cycles, the different types of prayers, and more. The document is structured as a series of lessons with questions at the end of each lesson to test understanding.
The document is a long string of blank lines. It does not contain any words or meaningful information to summarize. In 3 sentences or less, there is no essential information to extract from the given document. It appears to be empty or missing content.
Retaliation against insults and abuse is permitted under Islamic law, but forgiveness is better. If someone curses another or wishes them harm, retaliation in similar terms is allowed, unless it exceeds the initial offense. An insult that mentions true character flaws can be returned, but not false accusations. While hatred of non-believers is understandable, Muslims must still act justly towards all. Retaliation is only permitted for offenses that cause personal harm, not those that violate religious commands, where no retaliation is allowed at all. Most jurists agree that capital crimes like murder may warrant equivalent retaliation, while violations like forced drinking or sexual assault do not allow for retaliation.
This document summarizes the ailments of the heart and their cures according to Islamic teachings. It discusses how the heart can become diseased through doubts, desires, and sins, weakening its perception of truth and strengthening its love of falsehood, just as the body becomes ill. The heart's well-being is even more important than the body's. Sickness occurs through exposure to similar influences that first caused the disease, while following righteous guidance and knowledge can cure it. Cures include the Quran, righteous deeds, avoiding sins and harmful influences, and gaining beneficial knowledge.
This document discusses the dilemma facing youth today. It outlines three types of youth: rightly guided youth who firmly follow Islamic principles; deviated youth who have strayed from religion; and confused youth who are unsure between good and evil. It emphasizes the importance of strengthening youth through religious education and good character building so they can become leaders that guide society according to Islamic teachings. When the foundations of future generations are built upon strong religious and moral values, it will lead to a bright future for the Muslim community.
The document appears to be a website domain name for "Kalamullah.Com" but provides no other context or information. It is a single word with no other text content.
This document argues that democracy is a form of disbelief and polytheism that must be rejected and fought against. It claims that democracy's legislative councils are places of polytheism since only Allah can prescribe laws. It asserts that those who believe in or follow democratic systems have taken legislators as false deities and made man-made laws partners with Allah. The document urges rejecting any other system of governance than one ruled by Islamic law as prescribed by Allah alone.
This document provides a summary of the status and importance of the declaration of faith "Laa ilaaha illallaah" in Islam. It discusses how this declaration is central to Muslim life and practice, forming the basis of key rituals like prayer. The summary emphasizes that:
1) Laa ilaaha illallaah is the most fundamental concept in Islam, forming the dividing line between belief and disbelief.
2) It is the reason why creation, scripture, laws and the afterlife exist in Islam. Belief and accountability are centered around this declaration.
3) Uttering laa ilaaha illallaah correctly protects one's wealth, life and faith, while rejecting it removes
This document discusses da'wah (outreach/invitation) to atheists, deists, and agnostics. It begins by defining these terms and noting that belief in God's existence is logical according to ancient philosophers like Plato and Aristotle. It then discusses several arguments for God's existence, including that design indicates a designer, the complexity of living things cannot be explained by chance, and that belief in God is part of human fitrah (natural disposition). The document aims to convince non-believers through reason and argues that atheism and Darwinism fail to provide satisfactory explanations for the origin and purpose of life.
This document discusses various dangers that can exist in the home if proper precautions are not taken. It highlights issues like allowing non-mahram relatives to enter when the husband is absent, having mixed family gatherings where hijab is not properly observed, employing non-Muslim servants who could influence children with beliefs of kufr, and relying too heavily on servants which causes women to neglect their duties and responsibilities in the home. The document advises segregating men and women during visits, avoiding situations where women are alone with non-mahram drivers, and considering the harms that can come from having servants in the home, such as corruption, theft, or spreading kufr beliefs to children.
Heartfulness Magazine - June 2024 (Volume 9, Issue 6)heartfulness
Dear readers,
This month we continue with more inspiring talks from the Global Spirituality Mahotsav that was held from March 14 to 17, 2024, at Kanha Shanti Vanam.
We hear from Daaji on lifestyle and yoga in honor of International Day of Yoga, June 21, 2024. We also hear from Professor Bhavani Rao, Dean at Amrita Vishwa Vidyapeetham University, on spirituality in action, the Venerable BhikkuSanghasena on how to be an ambassador for compassion, Dr. Tony Nader on the Maharishi Effect, Swami Mukundananda on the crossroads of modernization, Tejinder Kaur Basra on the purpose of work, the Venerable GesheDorjiDamdul on the psychology of peace, the Rt. Hon. Patricia Scotland, KC, Secretary-General of the Commonwealth, on how we are all related, and world-renowned violinist KumareshRajagopalan on the uplifting mysteries of music.
Dr. Prasad Veluthanar shares an Ayurvedic perspective on treating autism, Dr. IchakAdizes helps us navigate disagreements at work, Sravan Banda celebrates World Environment Day by sharing some tips on land restoration, and Sara Bubber tells our children another inspiring story and challenges them with some fun facts and riddles.
Happy reading,
The editors
Protector & Destroyer: Agni Dev (The Hindu God of Fire)Exotic India
So let us turn the pages of ancient Indian literature and get to know more about Agni, the mighty purifier of all things, worshipped in Indian culture as a God since the Vedic time.
Trusting God's Providence | Verse: Romans 8: 28-31JL de Belen
Trusting God's Providence.
Providence - God’s active preservation and care over His creation. God is both the Creator and the Sustainer of all things Heb. 1:2-3; Col. 1:17
-God keep His promises.
-God’s general providence is toward all creation
- All things were made through Him
God’s special providence is toward His children.
We may suffer now, but joy can and will come
God can see what we cannot see
The forces involved in this witchcraft spell will re-establish the loving bond between you and help to build a strong, loving relationship from which to start anew. Despite any previous hardships or problems, the spell work will re-establish the strong bonds of friendship and love upon which the marriage and relationship originated. Have faith, these stop divorce and stop separation spells are extremely powerful and will reconnect you and your partner in a strong and harmonious relationship.
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The Book of Samuel is a book in the Hebrew Bible, found as two books in the Old Testament. The book is part of the Deuteronomistic history, a series of books that constitute a theological history of the Israelites and that aim to explain God's law for Israel under the guidance of the prophets.
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The Enchantment and Shadows_ Unveiling the Mysteries of Magic and Black Magic...Phoenix O
This manual will guide you through basic skills and tasks to help you get started with various aspects of Magic. Each section is designed to be easy to follow, with step-by-step instructions.
The Book of Ruth is included in the third division, or the Writings, of the Hebrew Bible. In most Christian canons it is treated as one of the historical books and placed between Judges and 1 Samuel.
The Hope of Salvation - Jude 1:24-25 - MessageCole Hartman
Jude gives us hope at the end of a dark letter. In a dark world like today, we need the light of Christ to shine brighter and brighter. Jude shows us where to fix our focus so we can be filled with God's goodness and glory. Join us to explore this incredible passage.
A375 Example Taste the taste of the Lord, the taste of the Lord The taste of...franktsao4
It seems that current missionary work requires spending a lot of money, preparing a lot of materials, and traveling to far away places, so that it feels like missionary work. But what was the result they brought back? It's just a lot of photos of activities, fun eating, drinking and some playing games. And then we have to do the same thing next year, never ending. The church once mentioned that a certain missionary would go to the field where she used to work before the end of his life. It seemed that if she had not gone, no one would be willing to go. The reason why these missionary work is so difficult is that no one obeys God’s words, and the Bible is not the main content during missionary work, because in the eyes of those who do not obey God’s words, the Bible is just words and cannot be connected with life, so Reading out God's words is boring because it doesn't have any life experience, so it cannot be connected with human life. I will give a few examples in the hope that this situation can be changed. A375
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20 ways to_Riyyah
1. http://www.islamtoday.com
20 Ways to Show Off
By Sheikh Salman b. Fahd al-Oadah
General Supervisor of the IslamToday Website
INTRODUCTION
Praise be to Allah; we praise Him, seek His forgiveness, and turn to Him in repentance.
We seek refuge with Him from the evils of our souls and the evils of our deeds. Whomever
Allah guides, none can misguide, and whomever Allah leads astray, none can guide. I
bear witness that there is no god but Allah alone without partner, and I bear witness that
Muhammad is His servant and Messenger.
Allah created the human being and exalted him above all other creatures. First of all, He
gave him the most perfect physical form. Allah says: “Truly, We have created the human
being in the best of forms.” [Sûrah al-Tîn: 4] Nothing in Creation comes close to the
human being in the perfection and harmony of its form and the excellence of the parts of
its body.
Then Allah exalted the human being with something far greater, something that clearly
sets him apart from all other things in existence. He graced him with the gift of reason
and the honor of being directly accountable to his Lord. Hence, Allah speaks to us
directly in the Qur’ân, saying: “O human being!” Allah is not addressing merely our
bodies, but our minds and souls. This is why a person who is insane is not held
accountable in Islamic Law. The Prophet (peace be upon him) said: “The pen has been
lifted from three: a sleeping person until he awakens, a small child until he matures, and
an insane person until he comes to his senses.”1
It is clear to all sensible people that the gifts of reason and true humanity, and the honor
of direct accountability before Allah are the greatest blessings that Allah has bestowed
upon mankind. Allah, from above the seven heavens, calls out to us and addresses us
directly. Surpassing all of these honors is the fact that Allah chose His Messengers from
our kind. Allah says: “Allah did confer a great favor on the believers when He sent
among them a Messenger from among themselves.” [Sûrah Âl `Imrân: 164]
The greatest honor that Allah has conferred upon humanity is our direct accountability to
Him, and the highest expression of this accountability is to worship Allah with true
sincerity and devotion. Therefore, we shall discuss in this short treatise a great threat to
that sincerity. This threat is the human tendency to show off.
1
Musnad Ahmad (24173, 24182, 24590). Sunan Abî Dâwûd (4398). Sunan al-Nasâ’î (3432). Ibn Mâjah
(2041). These narrations are all from `Â’ishah, and there are other chains of transmission from other
Companions. The hadîth is authentic (sahîh).
2. http://www.islamtoday.com
Our discussion will be divided into two chapters:
1. The first chapter will discuss inward and outward aspects of worship.
2. The second chapter will discuss the problem of showing off and investigate twenty
ways that this ignoble quality can creep up on a person.
I ask Allah to bless us to be able to avoid this problem and save us from our tendency to
show off. I ask him to make this short treatise beneficial to the people. Truly Allah is All-
Hearing, All-Seeing.
CHAPTER ONE
Inward and Outward Aspects of Worship
Allah created the human being, his most noble creation, to worship Him. Allah says: “I
did not create the Jinn and humanity except to worship Me.” [Sûrah al-Dhâriyât: 56]
Worship is any lawful activity by which a person seeks Allah’s pleasure. It may be an act
of formal worship that is only done for Allah’s sake and never for worldly gain, like the
prescribed prayers, the fast, payment of alms, or the pilgrimage. It may also be a lawful,
mundane act like engaging in business, agriculture, manufactur e, study, or employment,
if such an activity is pursued sincerely, honorably, in the best manner, and with the hope
of attaining Allah’s pleasure. In this way, the most mundane acts can earn Allah’s
reward.
The Prophet (peace be upon him) said: “There is the reward of giving charity when you
approach your wives.”
The Companions were startled by this and said: “O Messenger of Allah! When one of us
fulfills his desires, he receives a reward for it?’
The Prophet (peace be upon him) replied: “Can you see that if you approached a woman
in a forbidden manner, you would be punished for it? Likewise, when you approach your
wife in a lawful manner, you receive a reward for it.”
Outward Aspects of Worship
Every limb of the body has some act of worship to perform. Let us take the eyes as an
example. The eyes worship Allah by looking at what they are commanded to look at.
Allah says:
“Will they not look at the kingdom of the heavens and the Earth.” [Sûrah al-A`râf: 185]
“Say: Travel through the Earth and look upon what was the end of those who rejected
faith.” [Sûrah al-An`âm: 11]
3. http://www.islamtoday.com
Using the gift of sight can be an act of worship. It is worship to look upon the Creation of
Allah and marvel at its perfection. It is worship to use one’s eyes to read and acquire
knowledge.
The ears also have their designated acts of worship. They are used to listen to what
pleases Allah, like the recitation of the Qur’ân, the remembrance of His name, and the
acquisition of knowledge. This is why Allah says: “Surely the hearing, the sight, the
heart, all of these shall be questioned.” [Sûrah al-Isrâ’: 36]
The Prophet (peace be upon him) has told us that Allah says: “My servant continues to
come closer to me with voluntary acts of worship until I love him, and if I love him, I
become his hearing by which he hears, and his sight by which he sees.”2
– meaning that
he hears and sees only what is pleasing to Allah.
The hands have their worship to do as well. They give in charity and engage in numerous
good works. They are used for the prevention of evil. The Prophet (peace be upon him)
said: “Whoever amongst you sees something wrong being done, he should change it with
his hands. If he cannot do that, then with his tongue. If he cannot do that, then at least in
his heart, and this is the weakest of faith.”3
Greeting ones brethren and shaking hands
with them is worship, since this wipes away sins and purifies the heart.
The same can be said for all physical exertions made for the sake of Allah, like fighting
to defend the faith against the enemies of Islam.
A believing woman is no different than a man in this respect. Her acts of worship are by
her own hands. Moreover, her taking care of her childrenand all the work that she does
in the home can be added to her list of good deeds. These activities fall under obedience
to Allah. They are a means of attaining nearness to Him as well as a way of pleasing her
husband.
Even the feet have there share of worship designated to them. With them, the worshipper
walks to the daily prayers at the mosque and the Friday prayer. Allah says: “Verily We
shall give life to the dead and We shall record that which they send forward and the
traces they leave behind.” [Sûrah YâSîn : 12]
When the tribe of Banû Salamah wished to relocate in order to be closer to the Mosque,
the Prophet (peace be upon him) told them to stay at their present homes, explaining to
them that every step they take while walking to the mosque is recorded with Allah,
saying: “Your homes record the traces you leave behind.”4
And Allah describes in the Qur’ân how this recording takes place “...in a Book wherein
my Lord never errs nor forgets.” [Sûrah TâHâ: 52]
2
Sahîh al-Bukhârî (6502).
3
Sahîh Muslim(49).
4
Sahîh Muslim(665).
4. http://www.islamtoday.com
Allah also says: “It is He who made the Earth traversable, so walk through its tracts…”
[Sûrah al-Mulk: 15] Traversing the Earth to ponder over the lessons to be found therein is
worship which the feet can engage in.
Just as the devotions of the limbs are mentioned, so are their sins. The sin of the eyes is
for them to gaze upon forbidden things. The sin of the ears is for them to listen to
backbiting, slander, calumny, curses, music, and whatever else displeases Allah. The sin
of the tongue is for it to utter lies, to backbite, slander, and curse, and to ridicule the
believers. The sin of the hands is for them to steal, abuse others, and transgress against
the Muslims. The sin of the feet is for them to walk towards sin, whether it be in the
home, the marketplace, or a foreign land. All of these are sins of the limbs.
Look how Ma`n b. `Aws boasts in verse how he has safeguarded his limbs from sin,
neither stretching his hands toward sin, nor letting his feet carry him towards disobeying
Allah:
Upon your life! I never stretched my hand towards a dubious affair,
Nor have my feet ever carried me towards denigration.
Neither has my hearing nor my sight guided me there,
Nor have my thoughts or ideas brought me hither.
I know that no affliction has ever befallen me
That has not afflicted a young man in times gone by.
The tongue is one of the greatest appendages possessed by the human being, since its
devotions include such noble activities as the remembrance and praise of Allah, the
recitation of the Qur’ân, enjoining what is right, and forbidding what is wrong.
From all of this, we can see why the formal prayers are one of the greatest forms of
worship, since these prayers require devotions from every limb of the body.
The eyes engage in worship by fixing their gaze upon the spot where the forehead will be
placed during prostration.
The ears engage in worship during prayer by listening to the recitation of the imam with
silent concentration. Allah says: “While the Qur’ân is being recited, listen to it attentively
and silently that perhaps you might receive mercy.” [Sûrah al-A`râf: 204]
The Prophet (peace be upon him) said: “When the imam is reciting, listen to him
quietly.”5
5
Sahîh Muslim(404).
5. http://www.islamtoday.com
The arms and legs engage in worship when the person performing prayer stands, bows,
prostrates, and sits. The tongue engages in worship by remembering and glorifying Allah
and by reciting the Qur’ân.
In this way the whole body humbles itself before Allah and engages in His worship,
making prayer one of the greatest forms of devotion.
It is therefore, remarkable, that in spite of the tremendous virtues of prayer, Allah has
directed the following threat to some of the people who pray when He says: “So woe to
the people who pray, but who are inattentive about their prayers; those who but want to
be seen of others but refuse to supply even neighborly needs.” [Sûrah al-Mâ`ûn: 4-7]
This lets us know that what matters is not merely the outward motions of prayer, since
the people that are being addressed by these verses are described as people who perform
their prayers. Though they pray, they are threatened with woe, meaning that they will
face punishment in the Hereafter. This is because they only performed the prayers with
their bodies while there hearts were devoid of humility and devotion. Their bodies were
lined up in the mosques in the ranks of the worshippers. Their faces were turned towards
Mecca. Their hearts, however, were directed towards something else, longing only to
achieve the praise of men and win their trust or to attain some other worldly benefit.
Allah describes the se people in the following words: “When they stand up to prayer, they
stand lazily to be seen of men, but little do they remember Allah.” [Sûrah al-Nisâ’: 142]
Inward Aspects of Worship
We now turn our intention to the greater, more important facets of worship, the internal
ones – the devotions of the heart and of the inner self. Allah says: “Set your face to the
religion in true sincerity.” [Sûrah al-Rûm: 30] To direct oneself to Allah, to rely on Him
alone, and to seek his countenance through one’s deeds is the greatest form of worship
there is. It is what purifies and beautifies the heart. It is accomplished through the love of
Allah and a constant awareness of Him. This is the distinction that the believers have
over the sinners and the hypocrites.
Just like a person takes care of his outward appearance, wears nice clothes, and worries
about public tastes in his manner of grooming, he should also take care to beautify his
inner being. And just as he would hate to go out in public in a disheveled state, he should
also be aware that the corruption of his inner being is far more odious.
A poet once said:
A man will not with his tasteful attire endear himself to the one he has wronged
Any more than a cadaver is enamored of the finery of his burial clothes.
6. http://www.islamtoday.com
A beautiful funeral dressing is of no benefit to the deceased. Likewise, a person who
possesses an evil, envious, hateful nature does not get any benefit from his good outward
gestures. This is the lot of the hypocrite.
A poet writes:
O servant of the flesh! How wretched you grow from your service.
How you have wearied yourself in your fruitless labors.
Turn to your soul and labor to perfect its virtues,
For you are by virtue of your soul, not your flesh, a man.
A person does not become a true and noble human being on account of his physical
strength. If this were the case, then many a beast of burden or beast of prey would attain
the highest nobility and most sublime humanity. This is why the bodies of men and
women are not the measure of their worth.
Inspired by this fact, a poet writes:
You regard a man emaciated and scorn him,
While in his garments is the epithet of a lion.
You are impressed by the well groomed man and test his mettle,
Only to be disappointed by this man of impeccable appearance.
The camel is of great size, butwithout any ken,
So his great bulk ultimately avails you not.
The puniest of birds has the largest number of chicks,
While the she falcon scarcely has any chicks at all.
Size and quantity are not all that matters, nor is a good outward show. What matters most
is the heart. If the heart is pure, the body follows, but if the heart is rotten, the whole body
is corrupted. The most pious Muslim, Abû Bakr, was a lightweight, slender man, but in
spite of that, if his faith were weighed against the combined faith of all the Muslims, his
faith would weigh more.
Then there was `Abd Allah b. Mas`ûd who was one of the dearest people to the Allah.
The Companion Hudhayfah b. al-Yamân said: “Those among the Companions who
possessed reliable kowledge all knew that Ibn Mas`ûd was the closest and dearest of them
to Allah.”6
Now, Ibn Mas`ûd was extremely slight of build, actually puny, and his shins
were very skinny. He was sosmall that the wind would cause him to sway to and fro. The
Companion Zur b. Hubaysh relates that Ibn Mas`ûd was harvesting branches from an
arâk tree whe n the wind came up and caused his whole body to turn. People began to
6
Sahîh al-Bukhârî (3762). Sunan al-Tirmidhî (3806). The wording here is that of al-Tirmidhî.
7. http://www.islamtoday.com
laugh at him, and Allah’s Messenger (peace be upon him) asked: “What are you laughing
at?” They replied that they were laughing at his skinny legs. To this the Prophet (peace be
upon him) said: “I swear by the One who possesses my soul! Those two legs are
weightier in the Balance of the Hereafter than Mount Uhud.”7
Just as there are people who pay careful attention to their appearances but are neglectful
of their inner selves, there are those who keep up a good image by doing supposedly
pious acts conspicuously and who are careful never to slip because of their fear of public
recrimination. Any slip would ruin their reputation, because their status is built upon their
being good imams, scholars, or Islamic workers. For this reason they are scrupulous in
maintaining their outwardly good conduct, but not out of any real desire to follow the
Sunnah or obey Allah. Their hearts are full of the love of this world and the love of fame.
They are so concerned about their status and their reputation that they have no time to
think about the Hereafter and how they should prepare for it. They have no time to think
about the problems afflicting the Muslims and how to solve them. They do not think
about calling others to Islam. Their hearts are devoid of the love of Allah and the love of
his devoted worshippers. They also feel no fear of Allah. They do not hope for his
reward. Their hearts, which are the receptacles of love, hate, hope, anger, joy, and
sorrow, are not focused on the worship of Allah at all.
Allah describes the unbelievers in the following way: “This is because they followed that
which displeased Allah and they hated to please Him, so He made their deeds of no
effect.” [Sûrah Muhammad: 28] We can see how the heart is the crux of all matters. So
what is the value of outwardly good works that are hated by the heart of the one who
performs them? What is the state of a person who abstains from some sinful deed while
loving it in his heart and feeling joy when someone else commits it? Such a person will
almost invariably fall into the sin sooner or later.
Such a person who loves what Allah hates and hates what Allah loves will without doubt
act upon what is in his heart. The love or fear that he has harbors in his heart for some
created thing – the fear that he has of men, of sickness, of poverty, of death, or of the
rulers and the desire that he has for worldly gain, for prestige, or for a position – will
ultimately guide his hands just as a king guides his subjects. His actions will obey the
directions of his heart. This is why the Prophet (peace be upon him) said: “In the body is
a peace of flesh that if it is healthy, the whole body is healthy, and if it is corrupted, the
whole body becomes corrupted. It is the heart.”8
The heart dictates and the limbs obey. This is why Allah has made salvation in the
Hereafter dependent upon the sanctity of the heart. Allah says: “The Day wherein neither
wealth nor sons will prevail, except for him who brings to Allah a sound heart.” [Sûrah
al-Shu`arâ’: 88-89] So the one who brings to Allah a sound heart will find benefit in his
wealth, his children, and his deeds, for his limbs would have already availed him. As for
the one who comes to Allah with a heart that is dead or sick, he will find no benefit in
anythingelse.
7
Musnad Ahmad (3991). Sunan Abî Ya`lâ (5310). Mu`jam al-Tabaranî (8452).
8
Sahîh al-Bukhârî (52). Sahîh Muslim (1599).
8. http://www.islamtoday.com
A person whose heart is devoid of the love and fear of Allah, a heart which has no
affection for pious people and no love for righteous deeds, is to Allah a person who has
no heart, even if the lump of flesh can be found in his chest. Allah says: “Not alike are
the living and the dead.” [Sûrah Fâtir: 22] The comparison here is between a believer and
an unbeliever or between a pious person and a sinner.
Allah says: “Can he who was dead, to whom We then gave life and a light whereby he
can walk among the people be like him who is in the depths of darkness from which he
cannot escape?” [Sûrah al-An`âm: 122]
The Prophet (peace be upon him) said: “The likeness of two people, one who remembers
his Lord and one who does not, is that of the living and the dead.”9
Allah says: “Verily in this is a message for any that has a heart.” [Sûrah Qâf: 37]
All of this confirms a great truth that we must acknowledge: that the purity of the heart
and sincerity of purpose are the basis upon which all of a person’s works must rest. If the
heart becomes corrupted, good deeds are of no avail. When a person’s intention is no
good, nobility of purpose is lost and the person swerves from what is right. When the
Prophet (peace be upon him) said: “Actions are but by intentions”, he was talking about
all actions. The acceptability of any outward action is contingent on the intention behind
it, as the Prophet (peace be upon him) said: “…and every person will have only what he
intended.” Actions of the heart, however, are a different matter. The heart’s deeds such as
fear, hope, and love, differ from outward actions in that they, being unseen by others, are
not subject to the risk of being for show. They either happen for the sake of Allah or they
do not happen at all. One of the distinguishing features of the actions of the heart is that
they can be cause for reward even if the person possessing them does not perform any
outward act.
When the Prophet (peace be upon him) was approaching Madinah on his return from the
Battle of Tabûk, he said to his Companions: “In Madinah there are some people who did
not travel nor did they even cross a valley, but they were with you.”
His Companions asked him: “O Messenger of Allah! While they were in Madinah?”
He replied: “Yes, while they were in Madinah and were prevented by circumstances.”10
This idea was expressed by a poet who wrote:
O you who traveled to the Ancient House! It is thus,
That you went in body while we went in spirit.
We were prevented by hardships we had to endure,
And thus we are like the ones who went forward.
9
Sahîh al-Bukhârî (6407). Sahîh Muslim (779).
10
Sahîh al -Bukhârî (4423).
9. http://www.islamtoday.com
The Prophet (peace be upon him) mentioned that there will be people who will enter
Paradise who did not do good works because they were prevented from doing so. Abû
Hurayrah used to ask his peers to tell him about a man who went to Paradise after never
having prayed a day in his life. When they could not answer, he would mention to them
al-Usayrim from the tribe of Banû `Abd al-Ashhal.11
Al-Usayrim was a man who refused to accept Islam when the rest of his people did so.
On the day of the Battle of Uhud, he came to accept Islam. Then he picked up his sword
and went out to join the battle along with his people. He fought until he was mortally
wounded. After the battle, when the tribe of Banû `Abd al-Ashhal began looking for their
dead, they found al-Usayrim on the verge of death. They were surprised because they had
left him behind.
They asked him: “What brought you here, your love for your people or a desire for
Islam?”
He replied: “My desire for Islam brought me here. I believe in Allah and his Messenger
so I accepted Islam. Then I picked up my sword and went forward with Allah’s
Messenger and fought until I came to this.”
He died shortly thereafter. They mentioned this to Allah’s Messenger (peace be upon
him) who said: “He is among the inhabitants of Paradise.”12
Showing Off as a Way of Destroying One’s Deeds
A person can receive great rewards from Allah on account of his good intentions alone,
even if he is prevented from carrying out the intended deed. On the other hand, the deeds
that he performs can become bereft of blessings if they are not accompanied by a good
intention. Such deeds can actually be sinful.
There are many hadîth that warn us against destroying our good deeds. Showing off is
one of the most serious causes of our deeds going to waste.
The Prophet (peace be upon him) relates to us that Allah will say: “Go to those who used
to show off in the world and see if they found their reward.”13
He also relates that Allah says: “I am in no need of partners. Whoever does a deed for the
sake of others as well as me, I leave his deed for those others.”14
The Prophet (peace be upon him) said: “A man will be brought forward on the Day of
Resurrection and thrown into the Fire. His entrails will come forth from his throat and he
11
Musnad Ahmad (23634).
12
Al-Haythamî, Majma` al-Zawâ’id (9/362). Al-Haythamî states that all of its narrators are trustworthy
(thiqât).
13
Musnad Ahmad (23119, 27442).
14
Sahîh Muslim(2985).
10. http://www.islamtoday.com
will hang from them going around like a donkey goes around a mill. The inhabitants of
the Fire will gather around him and ask: ‘What is with you? Didn’t you used to enjoin
what is right and forbid what is wrong?’ He will reply: ‘Yes, I used to enjoin what is right
but not do those things myself, and I used to forbid what is wrong but not refrain from
them myself.’”15
Some people might get the idea that this man was punished because he enjoined what is
right and forbade what is wrong while he had many shortcomings in his own deeds. This
is a big mistake, because the task of enjoining what is right and forbidding what is wrong
is inherently worthy of reward as long as the person engaged in it is sincere and has the
right intention. This man was being punished because he did the very evil deeds he
forbade others from doing and spurned the very duties he called others towards. He was
merely beautifying his outward conduct while his inner being remained corrupt. His
punishment was for his sins, not because he enjoined what is right and forbade what is
wrong.
As for the verse: “Do you enjoin right conduct on others and forget to practice it
yourselves and yet you recite the Scripture? Do you not have any sense?” [Sûrah al-
Baqarah: 44], it means that Allah rebukes them and punishes them because they turned
away from the truth though they knew it full well. This makes them different from those
who are ignorant of the truth, who if they come to know it would most likely follow it.
Therefore, we should know that enjoining what is right is something we owe to the
people, even if we fail to do what is right ourselves. The same goes for forbidding what is
wrong. A poet once said:
If no sinner exhorts others to righteousness,
Then who will exhort the sinners after Muhammad?
No one after Allah’s Messenger (peace be upon him) is divinely protected from
committing sins. It is, however, the duty upon every person to accomplish the following
four things:
1. To dowhat is right.
2. To enjoin others to what is right.
3. To abstain from what is wrong.
4. To forbid others from doing wrong.
Failure to perform one of these four duties does not give us the right to neglect any of the
others. Therefore, someone who commits a sin still has the duty to call others to avoid it.
Showing off in words and deeds is a sickness that can get a person thrown into the
Hellfire. Such a person, on the outside, appears to be righteous. His concern for what
others think of him earns him the reward of their high esteem but not the pleasure of
Allah. The praise of the people is sufficient for him.
15
Sahîh Muslim(2989).
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This is the type of hypocricy that the earliest Muslims were afraid of falling into. Al-
Hasan al-Basrî said, speaking about the tendency to show off: “I swear by Him in whose
hand is my soul. No one feels safe from it except for a hypocrite and no one fears it
except for a believer.” They were afraid that it would creep unnoticed into their deeds as
Allah says: “…lest your deeds become vain and you perceive it not.” [Sûrah al-Hujurât:
2]16
Al-Bukhârî placed in his Sahîh a chapter entitled: “A person being afraid that his deeds
will become vain while not perceiving it”. In this chapter, he mentions a hadîth related by
Anas b. Mâlik that Allah’s Messenger (peace be upon him) inquired of the whereabouts
of Thâbit b. Qays. A man said he would go and find out about him. The man found
Thâbit sitting in his house with his head hanging down.
The man asked : “What is the matter with you?”
Thâbit replied: “It is very bad. A person used to raise his voice above the voice of the
Prophet (peace be upon him) so his deeds have become vain and he is now one of the
people of the Fire.”
The man returned to the Prophet (peace be upon him) and informed him of what Thâbit
had said. The Prophet (peace be upon him) said to the man: “Go back to him and say to
him: ‘You are not from the people of the Fire but from the People of Paradise’.”17
CHAPTER TWO
Twenty Ways to Show Off
Since the tendency to show off is so dangerous,we must be very wary of it and know its
causes and the ways that it can come about. With this in mind, we will discuss twenty
different ways that this tendency to show off can manifest itself.
1. Publicizing one’s good deeds:
Some people go around intentionally taking about the things they have done, boasting
about their virtues. They cannot sit with others without saying: “I did this and I did that…
I spent so much in charity.” Sometimes they can be a bit more subtle, saying things like:
“Actually, I cannot stay up in prayer at night more than two hours…” or: “Unfortunately,
I cannot cope with fasting every day, so I must suffice with fasting on Mondays and
Thursdays…” In this way, they want to show others just how much they are praying and
fasting.
They only publicize their good works and make sure to perform them in front of others in
order to earn the people’s praise. This is why it is preferable for most acts of worship to
16
The entire verse reads: “O you who believe, raise not your voices above the voice of the Prophet nor
speak aloud to him in talk as you may speak aloud to one another, lest your deeds become vain and you
perceive it not.”
17
Sahîh al -Bukhârî (3613). Sahîh Muslim (119).
12. http://www.islamtoday.com
be done in private. The Prophet (peace be upon him) said: “O people! Pray in your
homes, for truly the best prayers are those that a person prays at home, with the exception
of the prescribed prayers.”18
It is, therefore, preferable for voluntary prayers to be made
in the privacy of one’s own home. This protects the worshiper from the whispers of Satan
and makes certain that the prayers are not being performed for show. It also prevents the
home from becoming like a graveyard where no prayers are made. A further benefit of
praying at home is that it impresses upon the children of the house the importance of
prayer. However, voluntary prayers that are supposed to be made in congregation are an
exception to this rule, like the eclipse prayers, the prayer for rain, the Tarâwîh prayer,and
the two `Îd prayers (if we deem the `Îd prayers to be voluntary).
The same goes for charity. Allah says: “If you make public your charity, it is well, but if
you conceal it and give it to the poor, then it is better for you.” [Sûrah al-Baqarah: 271]
A person should always give charity in secret and not give it publicly unless he can make
sure not to fall into showing off and sees that making it public will bring about some
greater good. Sometimes public charity can encourage others by example. In the case of
spending on the war effort, it can make the enemy cower.
Some people do charitable works publicly to get their names printed in the papers or to
receive official recognition for their works. If the intention of such individuals is to
garner more public support for the charitable efforts in question, then it is good.
Otherwise, it is merely showing off. The Prophet (peace be upon him) said: “Actions are
but by intentions, and every person will only get what he intended.”19
Allah says:
“Whether you hide your words or make them known, He certainly has full knowledge of
what is in the hearts. Should He who created not know, and He is the Subtle, the Aware?”
[Sûrah al-Mulk: 13-14]
2. Making false claims:
There is a type of person who likes to boast about things he never did. He may claim that
he struggled for Islam with patience and forbearance. He may even claim to have
suffered persecution and hardships in the path of Allah. If he meets someone who does
not know about his past, he goes on to tell him: “I used to do this and I used to say
that…”, speaking about a past more embroidered than true.
This person goes on like this in front of others in order to earn a reputation for himself.
This behavior is worse than the one we have just gotten through discussing, since it
combines between two evils: showing off and lying. The Prophet (peace be upon him)
said: “A person who claims to be given things he has never been givenis a double liar.”20
One trick is for a person to leave his own country and go to another so he can pass
himself off to them as some great martyr by embroidering tales about himself.
18
Sahîh al -Bukhârî (731).
19
Sahîh al -Bukhârî (1).
20
Sahîh al -Bukhârî (5219). Sahîh Muslim (2130).
13. http://www.islamtoday.com
A poet wrote:
Claims not backed by solid proofs
Turn their claimants into braggarts.
Then there is the poser who wishes to pass himself off as a learned person. He claims that
he spent years studying with a certain sheikh and that he was one of his nearest and
dearest disciples.
I know a person who claims that he memorized the Qur`ân with its seven different styles
of recitation. He would sayto people: “I learned from a number of sheikhs” then go on to
mention the names of the leading scholars of our time. I know this person, and I know he
cannot even read the Qur’ân properly from a book, forget about his reciting it by heart or
knowing different styles of recitation.
Some people, though, are more insidious than that. There is the person who speaks about
the scholars of our time – especially those among them who have died – as if they were
his colleagues, not his teachers. This person will tell you anecdotes about those sheiks as
if he had experienced them firsthand. In this way, he is trying to fabricate a relationship
between himself and these sheikhs that does not exist. This is a sickness of the heart that
becomes only more horrendous when it afflicts those who are supposed to be people of
knowledge.
3. Becoming a show-off after having been sincere:
A person begins doing something for the sake of Allah alone, like offering prayer,
spending in charity, or glorifying Allah in an audible voice. Then he realizes that people
can see him. This makes him do even more. He prays a little longer, spends a little more,
or glorifies Allah with even greater eloquence. When a person finds himself in this
situation, he should fight against the urge to show off. He should say what the Prophet
(peace be upon him) taught Abû Bakr to say to ward it off: “O Allah! I seek refuge with
you from associating partners with you knowingly and I seek your forgiveness for what I
do unknowingly.”21
If the intention to show off establishes itself in his heart and he continues to increase his
efforts to impress the people, then his works will fall under one of the two following
outcomes:
If his deeds were of a nature that they could be divided into separate acts, then he will be
rewarded for what he did for the sake of Allah and will be sinful for what he did to show
off to the people. For example, a person gives two hundred pounds in charity. The first
hundred he gave sincerely for Allah’s sake. The second hundred he gave to impress the
people. He will be rewarded for the first hundred and be sinful for the second.
21
Al-Bukhârî, Adab al-Mufrid (716). Al-Hakîm al-Tirmidhî, Nawâdir al-`Usûl (4/142).
14. http://www.islamtoday.com
If his deed was of a kind that cannot be divided, like a single prayer, then his showing off
nullifies the deedin its entirety.
Some people fall victim to the opposite affliction. They become so scared of showing off
that they avoid performing good deeds because of it. They have jumped from the frying
pan into the fire, so to speak.
True sincerity is to be concerned with Allah and to disregard the people altogether,
neither performing deeds because of them nor abstaining from deeds on their account.
This brings us to the fourth way of showing off:
4. Abandoning deeds because of the people:
Al-Fudayl b. `Iyâd had harsh words for those who abandoned performing good works
because of the people. He said: “Abandoning deeds because of the people is showing off.
Performing deed for their sake is polytheism. Sincerity is where Allah protects you from
both.”
Some people go to the mosque. Then when they get there and see the people there, they
become afraid of showing off. They start to come to the mosque late because of this and
might sometimes miss the prayer altogether. This becomes their habit. Coming to the
mosque early becomes one of the most difficult things for them to do.
Some people who read or memorize the Qur’ân, when they see that others are listening to
them, become afraid of showing off. They stop reading the Qur’ân. This is tragic,
especially when the people who do so are among those who have memorized the Qur’ân
or who teach it to others.
Abandoning one’s good deeds is a grave error. What the worshipper must do is cease to
worry about created beings altogether, neither performing anything for their sake nor
abstaining from anything for their sake.
One of the reasons for this behavior is that the person who is supposed to perform a given
deed has an exaggerated view of his own importance and the importance of what he is
about to do. He may have to give the Friday sermon or give a small talk after prayer
where he can encourage what is right and discourage what is wrong. He begins to
imagine that what he is doing is some great deed and that people will start quoting his
words. Maybe he thinks that what he has to say will become the talk of the town. He may
become a bit impressed with himself at this point, and here is where he starts to fear
showing off. He sees the only way to play it safe is not to talk and not to act.
This is one of the devil’s tricks. The only way for a person to stay immune to it is to
accustom himself to doing good deeds and to see those deeds as small and insignificant
when he does them. He must at the same time accustom himself to not attaching any
importance to what people say. He must be able to recognize his own faults and realize
15. http://www.islamtoday.com
the shortcomings in his works. Then, when someone offers him unwelcome praise, it will
not harm him in any way. Such praise will then be as the Prophet (peace be upon him)
described it: “…glad tidings being presented to the believer early.”22
5. Making worship noticeable in a subtle way:
A person might conceal his worship, or at least seem to be doing so, while making sure
people know about it in a roundabout way. For example, a man might be busy with
praising Allah or seeking his forgiveness. He keeps his remembrances quiet, but he
moves his lips in a conspicuous manner so that anyone who sees him will know that he is
engaged in the remembrance of his Lord. He might even raise his voice once in a while
ever so slightly to bring attention to himself. What he desires is for people to praise him
for what he is doing. Actions are but by intentions, and every person will have only what
he intended. Therefore, if a person inadvertently draws attention to himself, not meaning
to show off, then there will be no harm. However, if he does something ever so subtle
with the intention of drawing attention to himself, then he has not only showed off but
made a pretense of sincerity while doing so. And Allah says: “Whether you hide your
words or make them known, He certainly has full knowledge of what is in the hearts.
Should He who created not know, and He is the Subtle, the Aware?” [Sûrah al-Mulk: 13-
14]
A person, when food is presented to him, abstains from it and says: “Today is Thursday”
as if to imply that he always fasts on Thursdays. The Prophet (peace be upon him)
instructed us that when food is presented to us, we should eat it if we are not fasting, and
if we are fasting, we should make a small prayer for the one who offered us.23
A good
prayer would be something like: “May Allah bless you in your food and drink and in
what Allah provides for you.”
6. Conspicuous humility:
A person might make a show of deprecating himself, stating all the time how deficient he
is. He says how he does no good works and how his deeds are not enough. What he
means by all this is to make a display of his humility.
Whether or not he actually believes himself deficient, he goes on in this way until Satan
makes him believe that he is free from showing off, when actually Satan has been
accompanying him in his absurd display all along. What is needed for a person to be
balanced, neither deprecating himself for public viewing, nor praising himself.
7. Bringing attention to the faults of others:
Satan can approach a person by way of the faults of others. By criticizing someone else’s
mistake, a person implies that he is free from the same.
22
Sahîh Muslim(2642).
23
Sahîh Muslim(1431). Musnad Ahmad (7691).
16. http://www.islamtoday.com
A man might say: “You know – God forbid! – so-and-so never gets up at night to offer
prayers!” Translation: “I pray at night.”
“I never saw such-and-such fast a day in his life.” Translation: “I fast a lot.”
“Whats-his-name never gives in charity, though he has much more money than I have.”
Translation: “I am not like him. I give in charity.”
If this person had any sense, he would say as a poet once said:
Because of myself I weep, not because of others,
For myself, from myself. Bother the people!
Or maybe he should say as al-Shâfi`î said:
Let not your tongue mention the shame of another,
For you yourself are covered in shame and all men have tongues.
If your eye falls upon the sins of your brother,
Shield them and say: “O my eye! All men have eyes!”
Those who busy themselves with the shame of others have many specialized ways of
backbiting at their disposal to help elevate them above those they criticize. Ibn Taymiyah,
in his Fatâwâ24
, mentions a number of these:
One strategy is to frame one’s slander in the form of concern for the religion and for
reform. Statements of the following sort ensue:
“Now, it is not my general practice to say anything but good about other people. I hate
backbiting and lying. I only wish to inform you about this person.”
“I swear by Allah, he is a good man, but he does such-and-such.”
“We must pray for him. O Allah! Forgive us and forgive him.”
With these statements, a person can ridicule another while at the same time seeking to
deceive Allah about what he is doing, as if that was possible.
Then there are those who belittle others just to make themselves look good. A person like
this might say: “If only I prayed for him yesterday, I would not have heard this horrible
thing about him today.” To make himself appear clever, someone might say: “So-and-so,
you must understand, has a weak intellect.”
24
These strategies employed by people for backbiting others can be found in Majmû` al-Fatâwâ (28/237).
17. http://www.islamtoday.com
Another person makes his slander of others appear in the form of jest, as if his only
intention is to make people laugh. However, what he does in order to make his
companions laugh is to ridicule another person, belittle him, and mock him.
Another uses amazement and astonishment as an excuse to say something bad about
someone else. He might say: “I am startled that so-and-so does not do that!” or: “How it
is that he can do such a thing!” In this way, the slanderer maligns the name of another
with the excuse that he was overcome with amazement.
Someone else feigns concern or pity in order to get in his nasty remarks. He might say:
“Poor so-and-so, I am so sorry about what happened to him. It is a pity what he got
himself involved with.” Someone who hears this might think the speaker is genuinely
distraught about what happened to that person. In reality, though, he would probably
increase that person’s miseries if he was able to do so. He might even say these words in
front of that person’s enemies in order to give them the chance to take their revenge on
him. This is a very serious sickness of the heart and a horrible form of deception.
Then there is the person who makes a show of anger and righteous indignation in order to
backbite another. He may use the most eloquent words possible with the seeming intent
of condemning an act of wrongdoing, but his true intentions are vile indeed.
8. Safeguarding one’s status and reputation:
When a person becomes known for righteousness and piety, he tends to love building his
reputation further in the same manner. He begins to fear losing the esteem of others that
he presently enjoys. He guards himself from any apparent laxity in his conduct. He makes
sure to keep pace with others or to outdo them in good works, at least publicly. He does
not do this out of any religious devotion, but in order to earn respect.
He may speak to the people, preach to them, and exhort them to do what is right, not
because he feels that they need it but because he feels that they expect it from him. The
meaning of what he says is not his concern. It is only his reputation and status that matter.
This trap is a subtle one and an easy one to fall into. Actions are but by intentions. A
person is either doing these things for Allah’s sake – for which he will be rewarded – or
merely to save his reputation.
9. Speaking about matters in a way that alludes to the idea that one is engaged in
them:
A person might say the following: “If a worshipper recites the Qur’ân a lot, it becomes
easy on his tongue, and he reads with more fluidity, especially when he prays late at
night.” Translation: “I did this act and had this experience.”
Likewise, a person might say: “Some people think fasting is tiring and difficult.”
Translation: “I am in the habit of fasting.”
18. http://www.islamtoday.com
A person’s secret devotions can become public in this manner. A man says: “You know,
so-and-so made the call for the Morning Prayer a half hour before its time.” In this way,
he reveals to everyone that he is in the habit of getting up early for prayers.
Let us look at how the scholars of old handled a similar situation. Sa`îd b. Jubayr asked
his fellows: “Which of you saw the shooting star that went across the sky last night?”
Husayn b. `Abd al-Rahmân added: “I did.” Then he quickly added: “I had not been
praying; I had been stung by a scorpion.”
The reason he mentioned that he had been stung by a scorpion was to dispel the obvious
conclusion that his companions would come to: that he had been praying throughout the
night. The early Muslims were very careful to avoid praising themselves and did not like
mentioning their own virtues.
Those who mention such things in order to show off may earn the people’s praise, but
their deeds lose all blessings. If somebody makes such statements without the intention of
showing off, then his secret devotions still become public. He will be rewarded for them,
but the blessings of those devotions will be less.
10. Putting oneself on a pedestal:
A person embarks upon learning about a certain religious topic. He delves into it deeply,
investigating every minor issue and every subtle detail. He commits whole texts to
memory and learns the opinions of many authorities. Then, when he sits among a large
number of people, he begins to speak. Of course, he speaks on that very topic that he
investigated so thoroughly, rattling off the names of different scholars and what they had
to say, giving every citation from memory, down to the page number. He pours out to
them everything he has memorized. What is the reason for all of this? It is so people will
point to him and call him a scholar.
He may have the pretension to use turns of phrase reserved for true people of knowledge.
He might say things like:
“I see the matter to be such-and such…”
“What is quite evident to me is that …”
“The stance that we take on this issue is…”
He has the audacity to speak in the manner of an authority in the field, while he is a mere
beginner. A poet writes:
They say: “This is, in our opinion, impermissible”
Who are you, though, to have an opinion?
19. http://www.islamtoday.com
11. Refuting the people of knowledge:
A person may be incited by Satan to speak badly about the people of knowledge or to try
to refute and contradict them. His purpose in doing so is to make himself visible by
standing upon their shoulders. He wants people to say that he refuted or dumbfounded a
certain scholar. He wants the news to spread that he got into a debate with a certain
prominent sheikh and overwhelmed him with his arguments.
He might succeed in bringing scholars down only to make himself more famous. While
doing so, he might even offer a prayer for them to make a show of his affection and
concern. He could say: “So-and-so – may Allah have mercy on him – said this and that.”
He may even make a pretense of pity and compassion, saying: “Poor so-and-so, he has
been afflicted with holding such an opinion.”
Another approach he may use is to feign a desire not to talk about him. If someone
mentions to him the name of a certain scholar, he might say: “I do not wish to get
involved with discussing that person” or “Leave him alone. May Allah conceal both his
faults and ours.” or “Let us not talk about him. May Allah protect us from speaking badly
about someone.” This is a very subtle way of putting that scholar down. Only the astute
actually realize what is going on.
12. Seeking knowledge to acquire fame:
A person may be incited by Satan to seek religious knowledge and to study it extensively
with the sole purpose of becoming a muftî who people will come to with their questions ,
or a scholar whose name will go down in history, or maybe an Islamic activist who
people will rally around.
The Prophet (peace be upon him) mentioned that three people would be the first on the
Day of Resurrection to be scorched by the Hellfire. One of these three was: “…a man
who acquired knowledge and taught it to others, who recited the Qur’ân. He will be
summoned and asked what he did during his lifetime. He will say: ‘I acquired knowledge
and taught it to others and I recited the Qur’ân for your sake.’ Allah will tell him: ‘You
lie! You only acquired knowledge so people would call you a scholar and read the
Qur’ân so you would be acclaimed as a Qur’ân reciter. These things were indeed said
about you.’ At this point an order will be given and this man will be dragged on his face
and cast into Hell.” The others mentioned in this hadîth were a man who fought in
Allah’s cause and a man who gave in charity, both with the intention of showing off.25
A person like this, once he acquires the fame and status that he desires, will be
approached with the people’s questions. There will be times where he will not know the
answer. At these times when he should admit he does not know, he will instead fear the
people and worry about their opinion of him. He will not want them to say: “How come
you don’t know the answer and you are supposed to be such a learned person?” For this
25
Sahîh Muslim(1905).
20. http://www.islamtoday.com
reason, he will make something up and answer in ignorance. He will in this way misguide
himself and others.
Once a man of knowledge ascended the pulpit and was asked a question. He answered: “I
don’t know.”
One of the people in attendance spoke up and said: “The pulpit is not a place for ‘I don’t
know’!”
To this the man of knowledge said: “I have ascended to this position where I am with the
knowledge that I possess. If I were to ascend on par with my ignorance, I would reach the
sky.”
Imam Mâlik once said: “Whenever a scholar abandons saying ‘I don’t know’, then he has
met with destruction.”
13. Feigning humility:
Satan may incite a person to make a pretentious show of modesty and humbleness. He
will clasp his hands together, raise his shoulders, and lower his head in an insincere and
inordinate display of submissiveness. Often the behaviors exhibited in these displays go
against the Sunnah of Allah’s Messenger (peace be upon him).
`Abd Allah al-Qurashî relates that `Umar b. al-Khattâb once saw a young man lowering
his head in prayer. `Umar said to him: “Raise your head. Humbleness does not increase
on what is actually in the heart. Whenever people make their humbleness visible, they are
just making a visible display of hypocrisy.26
The Sunnah of how the worshipper should carry himself in prayer is well known. The
correct thing for the worshipper to do is to focus his eyes on the place where his forehead
will go in prostration. His hands should be folded over his chest or his diaphragm with
the right hand covering the left. This is the position of the majority of scholars and is the
one mentioned in the hadîth related by Wâ’il b. Hajar, which is the most authentic hadîth
in this regard. 27
The worshipper should be balanced and moderate in standing, sitting,
bowing, and prostrating, as this is the guidance of the Prophet (peace be upon him).
Satan might sometimes come to a reciter of the Qur’ân and encourage him to cry during
his recitation with the notion of making the listeners feel humbled before his recitation
and to inspire them to weep as well. Yet, the larger the congregation, the more he cries,
until he comes to a point where he can hardly recite.
Then we have the supplication known as the qunût made by the imam in Ramadân at the
end of the prayer. We can see and hear amazing things happening during this
26
Al-Daynûrî, al-Majâlisah (1692, 3434).
27
Sahîh Ibn Khuzaymah (479). The hadîth can also be found in Sahîh Muslim (401) without mention being
made of placing the hands on the chest.
21. http://www.islamtoday.com
supplication. Tears are summoned up and wept out in torrents by a person who may have
just finished reading the most powerful, fearsome, and awe inspiring verses of the Qur’ân
without being moved in the least. So how is it that when he comes to the supplication of
the qunût, we begin to hear loud cries and sobs?
Ibn Jawzî devotes a chapter to this type of showing off in his superb book entitled Talbîs
Iblîs (The Devil’s Deception). He writes:
Chapter: The Devil’s deception through false humility, lowering of the head,
and establishing law
If fear embeds itself in the heart, the body will show it. Such a person will not
even be able to conceal his feelings. What is reprehensible is for a person to make
an effort to show humility, induce crying, and visibly hang his head in order to
appear like an ascetic and have people come up to him to take his hand or kiss it
or beseech him to pray for them. He prepares himself for supplication as if he can
bring down an answer from heaven.
We have mentioned how Ibrâhîm al-Nakha`î, the prominent student of the
Companions,used to detest it when people asked him to make a prayer for them.
Some people display so much fear that it makes them very shy and submissive,
unable to raise their faces to the sky. This is not a virtue, because there is no
humility greater than that shown by Allah’s Messenger (peace be upon him). In
Sahîh Muslim, there is the hadîth of Abû Mûsâ al-Ash`arî where he says that
Allah’s Messenger (peace be upon him) used to often raise his head to the sky.28
This hadîth shows that turning one’s face to the sky is a recommended practice
for the sake of drawing lessons from the signs in its creation. Allah says: “Do they
not look at the sky above them, how We made it and adorned it and there are no
flaws in it?” [Sûrah Qâf: 6] He also says: “Say: Look at what is in the heavens
and on Earth.” [Sûrah Yûnus:10 101]. This shows the falsehood of those Sufis
who go years without ever looking at the sky out of what they claim to be a show
of humility.
Abû Salamah b. `Abd al-Rahmân said: “The Companions of Allah’s Messenger
(peace be upon him) were neither deviant nor were they like dead people. They
used to recite poetry in their gatherings and talk about the times of ignorance.
However, if you were to attack any one of them in matters of religion, his eyes
would become like those of a madman.”
Kahmas b. al-Husayn relates that a man in the company of `Umar breathed
sighing breaths as if he was trying to show grief, so`Umar struck him.
`Âsim b. Kulayb al-Jarmî relates: “My father met with `Abd al-Rahmân b. al-
Aswad who had a habit of walking along the side of the wall out of false humility.
28
Sahîh Muslim(2531).
22. http://www.islamtoday.com
My father said to him: ‘What is it with you that you walk against the wall like
that? I swear by Allah, when `Umar walked, he planted his feet firmly on the
ground. He made his voice heard when he spoke.”
Abû Khaythamah relates that al-Shifâ bint `Abd Allah saw some young people
walking meekly and speaking slowly. She asked them: “What is this?”
They replied: “We are ascetics.”
To this she said: “I swear by Allah, when `Umar spoke he made himself heard,
and when he walked he walked briskly, and when he hit someone, he inflicted
pain. And he was an ascetic for real.”29
14. Overemphasizing certain conspicuous works, even to the point of going against
the Sunnah:
Some people become fixated on a certain type of work to the point where Satan can incite
them on account of it to go against the Sunnah or to violate Islamic law.
Take jihad for instance, since some of our young people today have become very
interested in it. No doubt it is a great act of devotion. The Prophet (peace be upon him)
said: “There are one hundred levels in Paradise that Allah has prepared for those who
engage in jihad for the cause of Allah. The distance between any two levels is like the
distance between the sky and the Earth.”30
He also said that the pinnacle of Islam is jihad
in the way of Allah.31
Allah makes jihad the greatest of works when he says: “Do you consider the giving of
drink to the pilgrims or the maintenance of the Sacred Mosque equal to the service of
those who believe in Allah and the Last Day and strive with might and main in the cause
of Allah? They are not equal in the sight of Allah; and Allah guides not those who do
wrong. Those who believe and emigrate and strive with might and main in Allah’s cause
with their wealth and their lives have the highest rank in the sight of Allah. They are the
people who shall achieve success. Their Lord gives them glad tidings of mercy from
Himself, of His good pleasure, and of Gardens for them wherein are delights that endure.
They will dwell therein forever. Verily with Allah is a great reward.” [Sûrah al-Tawbah:
19-22]
The gate of jihad is one of the greatest gates of Paradise, but jihad has its causes, its rules,
and its conditions. A person who wishes to participate in jihad should learn the laws
regarding it. He should learn how, where, and when to engage in jihad. He should know
under whose banner he should fight. Moreover, such a person must first engage in a
personal jihad to purify his intention. How many people are killed in the ranks of the
believers and Allah alone knows their intentions. The Prophet (peace be upon him) said:
29
Ibn al-Jawzî, Talbîs Iblîs (280-283). Al-Minbariyyah Publishers.
30
Sahîh al -Bukhârî (2790).
31
Musnad Ahmad (21542). Sunan al-Tirmidhî (2616). Sunan Ibn Mâjah (3973).
23. http://www.islamtoday.com
“Whoever fights so that the word of Allah is the highest word, he is the one who has
fought in the cause of Allah.”32
A man had fought along with the Prophet (peace be upon him) until he was slain. The
Prophet (peace be upon him) said: “I saw him in the Hellfire.”33
Later, he mentioned that
he saw the man being punished in a cloak that he had stolen.
Then there is the case of another man who fought alongside the Prophet (peace be upon
him). He was severely wounded and in agony, so he placed the base of his sword on the
ground and its point against his chest. Then he killed himself by falling upon it until it
came out through his back. The Prophet (peace be upon him) informed his Companions
that that man was in the Hellfire.
Therefore, it is of utmost importance that we purify our intentions and acquire the
requisite knowledge before engaging in such work.
We have seen the children of the Islamic Awakening going fourth in ranks into the
fiercest of fighting. They have demonstrated the utmost heroism, bravery, and mastery
over the world. We saw the young men who had lived lives of recreation and comfort,
pull themselves away from it suddenly, departing their lives of leisure and luxury and the
places of fun and games, looking for death in the cause of Allah in the mountains and
ravines of places like Afghanistan, Palestine, Chechnya, and Bosnia. We have books and
cassettes filled with their many heroic stories.
This shows the truth of what the Prophet (peace be upon him) said when he informed us
that jihad would be going on until the Final Hour, despite all the changing circumstances
and despite how much the Muslims might lag behind in the world. He said: “There is no
emigration after the conquest of Mecca but there is jihad and intention. If you are called
upon to fight, then go forth.”34
At the same time, it should be known that jihad requires the express permission of one’s
parents. Some of our young men, unfortunately, leave for jihad without first receiving
their permission. When the Prophet (peace be upon him) was asked which deed was most
beloved to Allah, he said: “Prayer on its time.” Then when asked what came next, he
said: “Honoring one’s parents.” Then when asked what came next, he said: “Jihad in
Allah’s cause.”35
The Prophet (peace be upon him) placed honoring one’s parents before jihad. Once a man
came to the Prophet (peace be upon him) and sought his permission to participate in
jihad. The Prophet (peace be upon him) asked him if his parents were living. When the
32
Sahîh al -Bukhârî (123, 2810). Sahîh Muslim (1904).
33
Sahîh Muslim(114).
34
Sahîh al -Bukhârî (2783,2825). Sahîh Muslim (1353).
35
Sahîh al -Bukhârî (527). Sahîh Muslim(85).
24. http://www.islamtoday.com
man replied in the affirmative, the Prophet (peace be upon him) told him: “Your jihad is
in serving them.”36
On another occasion a man approached the Prophet (peace be upon him) and said: “O
Messenger of Allah! I have come because I want to go in jihad along with you and seek
the countenance of Allah and the abode of the Hereafter. I have come and left my parents
weeping.”
The Prophet (peace be upon him) said: “Go back to them and make them laugh just as
you have made them weep.”37
Satan entices people to go against Allah’s Law in this way. For instance, he tricks some
people by beautifying a given Islamic duty, though other Islamic duties may be more
serious, goading him on with it until he abandons those more important duties. He might
deceive a person into thinking that some work is an individual duty on every Muslim,
when in fact the decision to engage in such duties is one of those difficult matters that
requires the discretion of qualified people of knowledge. This person may even be
deceived into condemning those who do not participate in the same works.
It is possible for one of these people to start talking to others about his experiences while
engaged in jihad, mentioning things that he saw and did and talking about miracles that
he had experienced, though such events may never have actually taken place. I saw
someone who had his hand bound up and who claimed that he had been shot in the hand
during a battle. When his matter was investigated more closely, it turned out that it was
all a charade.
The scholars of the early generations – the Salaf – were the strictest people in guarding
against the tendency to show off, especially when it came to jihad.
`Abdah b. Sulayman al-Marwazî relates: “We went on an expedition against the Romans.
A Roman who was very strong and severe came forth. No Muslim could draw near him
without being struck down by his sword. The Muslims became very afraid of him. Then a
shrouded man went to attack that Roman, striking him with his sword until he cut through
him. He then hurried back to the military camp. I followed him and opened his shroud to
find that it was none other than the great philanthropist and eminent scholar of Hadîth
and Law, `Abd Allah b. al-Mubârak! He became very angry about what I did and said:
‘Even you defame us!’” (`Abd Allah b. al-Mubarak meant by this that the man made his
identity and his deeds known to the public) Look at how he tried to conceal his good
deeds. See as well how `Abd Allah b. al-Mubârak was able to join together many types of
good works, like acquiring knowledge, fighting in jihad, and spending in charity.
36
Sahîh al -Bukhârî (3009). Sahîh Muslim (2549).
37
Sunan Abî Dâwûd (2528). Sunan al-Nasâ’î (7/143). Sunan Ibn Mâjah (2728). The hadîth is authentic
(sahîh)
25. http://www.islamtoday.com
15. Making a show of religious zeal:
A pious person begins to talk about sinners. He speaks at length, describing, nit picking,
and bewailing. He might even go so far as to curse people and threaten them. He
exaggerates matters to the extreme as if he is trying to say: “I am very zealous about the
sanctity of the religion. I am righteously indignant when it comes to my Lord, the Prophet
(peace be upon him) and the believers” What he does not realize is that the way he is
showing off is a far graver sin than many of the sins that he is discussing and condemning
so viciously.
16. Conspicuously neglecting one’s outward appearance:
This is one of the most subtle ways of falling into the sin of showing off. Satan might
inspire an individual to go about with disheveled hair and humble attire and make an
ostentatious display of asceticism and humility. The Sunnah, on the other hand,
encourages a person to care about his appearance. The Prophet (peace be upon him) used
to take good care of his hair. He would comb it and apply scent to it. It is, however,
related that the Prophet (peace be upon him) used to forbid people from oiling their hair
excessively.38
It is also related that he said: “Whoever has hair should honor it.”39
It is befitting for an Islamic worker to dress nicely, be tidy, take care of his hair, stay
presentable, and smell nice. He should keep his hair combed and nicely arranged. He
should take care of his appearance without going overboard and wasting his time on it.
17. Making a display of lowering one’s gaze:
A person can make turning away from something into a conspicuous act. When a man
sees a pretty woman or some other sight that a Muslim should divert his eyes from, he not
only diverts his eyes but lowers his head or turns away. Now, this is not necessary. All
that is required from him is to divert his gaze. He does not have to make a big show of it.
Such behavior is pretentious. It may be that Satan causes this same individual to continue
to sneak discreet glances.
Allah says: “Allah knows the treachery of the eyes and all that the hearts conceal.”
[Sûrah Ghâfir: 19]
38
Musnad Ahmad (16793). Sunan al-Tirmidhî (1756). Sunan Abî Dâwûd (4159). Sunan al-Nasâ'î (5055).
Al-Tirmidhî declared it a good and authentichadîth. (hasan sahîh)
39
Sunan Abî Dâwûd (4163). Mustadrak al-Hâkim (8485). Al-Manâwî discusses this hadîth in Fayd al-
Qadîr (11439), saying: “(Al-Suyuti) indicates that it is a good hadîth. This comes originally from Ibn Hajar
who writes in Fath al-Bârî that it’s chain of transmission is good. The hadîth is also supported by a hadîth
of `Â’ishah found in al-Ghaylâniyât, which also has a good chain of transmission.
26. http://www.islamtoday.com
18. Abandoning one’s worship from fear of falling into hypocrisy:
Among the most serious of problems is when Satan fools somebody into abandoning his
worship of Allah to avoid being a hypocrite or being called one. Take, for example, a
reciter of the Qur’ân, a teacher, or an Islamic worker who falls into some unseen sinful
acts on some occasions, like looking at someone unlawfully. Such a person should repent
to Allah and try to avoid falling into the sin again. Satan, though, does not give up that
easy. He suggests to that person that he is a hypocrite, since he presents an image of piety
to the people but commits sins in secret.
Now, Satan is not going to suggest as a solution that the person should strive to overcome
his sins and rectify himself. Instead, Satan encourages him to give up the good works that
he is doing and to forsake the company of righteous people. He encourages him to give
up teaching others and leading prayers. His argument is that it is not fitting for that
individual to do such outwardly good deeds while sinning inwardly. Satan may say to
him something like: “If the people know what you do when you are alone, they would
spit in your face and avoid you like the plague.” Satan keeps at him like this until he
gives up doing any good deeds.
Allah says: “And establish regular prayers at the two ends of the day and at the
approaches of the night. Indeed, good works remove evil deeds. This is a reminder for
those who are mindful.” [Sûrah Hûd: 114]
19. Withdrawing from the company of others and going into seclusion:
A person may turn away from the company of his fellow men and eschew their company
because he thinks he is better than they are. If he had, on the other hand, decided to avoid
others so they could be safe from his harm and abuse, he may have had a point. This is
what Imam Ahmad did when he limited his interactions with others at the end of his life.
People said to him: “O Imam! It is being said that you are renouncing the company of
others.”
Imam Ahmad replied: “Who am I to renounce other people? Quite the contrary, it is the
people who are renouncing my company.”
It is wrong to renounce the company of people out of a sense of superiority to them. This
is nothing but pride and arrogance. It is a way of praising oneself. In a hadîth it is related:
“Whoever says: ‘The people are in ruination!’ is the most ruined of the lot."40
20. Being deceived by some fleeting act of devotion:
Satan can trick a person into thinking that some singular act of devotion, like shedding
pious tears, is good enough to suffice him. Some people bring themselves to weep during
prayer in the nights of Ramadân – and maybe only one night out of the year – or maybe
40
Sahîh Muslim(2623).
27. http://www.islamtoday.com
they will attend the Tarâwîh prayer, then Satan convinces them that this made up for
everything wrong that they have so far committed. In this way, he encourages them to
keep up their sinful ways.
We ask Allah to protect us all from the wiles of Satan and from this special type of
polytheism that he likes to cultivate in our hearts. We seek refuge with Allah from the
evils of ourselves and our deeds.
CONCLUSION
We hope that we have made plain some of the ways the sin of showing off can sneak up
on a person and make his deeds bereft of blessings. We hope from Allah that he blesses
us with true sincerity and protects us from polytheism and from showing off, whether we
do it consciously or unconsciously. Allah is the only one who can help us.
We conclude by saying: Praise be to Allah, the Lord of all the worlds. And may Allah’s
peace and blessings be upon our Prophet Muhammad and upon all his family and
Companions and upon those who follow their good way until the Day of Judgment.