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Doing Good Deeds For Show-Off

“So woe to the worshippers, who are neglectful of their prayers. Those who want to be seen (by men).” (Qur’an, 107:4-6)

The word Riya is taken from the word Ruyah (to be seen). So the one to be seen is viewed by the people as one seeking esteem among them. So at times, one would seek self-esteem through one’s actions in this world.

Riya is of many types and forms, its nature and tendency are that it invalidates the actions as stated in the Book and the Sunnah.

“Like those who spend from their wealth to be seen by men, and they do not believe in Allah and the Last Day. Their example is like the example of a hard rock on which is a little soil, then on it falls heavy rain which flows off it and they will not be able to do anything with whatever they have earned and Allah does not guide the disbelieving people.” (Qur’an, 2:264)

The Prophet (peace be upon him) said: “What I fear for you the most is the minor shirk, that is Ar-Riya. Allah will say on the Day of Judgement when He is rewarding the people for their actions: Go to those for whom you did Riya for in the world then see if you find the reward with them.” (Ahmad, 5/428, 429)

The Prophet (peace be upon him) said: “Shall I not inform you of what I fear for you more than the Maseeh Ad-Dajjaal? It is the hidden shirk. It is when a man stands up for prayer, then beautifies his prayer for another to look at.” (Ibn Majah, no. 2604, Hasan)

So be warned, from Riya as it is an evil tribulation that annihilates our actions. The Fire will be kindled first for the people who showed off because they took enjoyment from the results of their actions in the life of this world.

So flee from Riya as you would flee from a lion, as Riya and one’s hidden desires even weakened the stands of the senior scholars, let alone the general masses.

The scholars and the active worshippers, who made great efforts to tread the path to the Hereafter, were put to trial by it. When they took control of themselves and abstained from desires, they were not being allured to the apparent and open sins committed by the limbs.

However, when they became relaxed, they began to pretend to show knowledge, and actions and to present gatherings, to be observed by the people with reverence and esteem. They feel great delight and they looked down upon the idea of leaving sins.

So one of them thinks that he is from amongst the sincere worshippers of Allah but he has been confirmed as one of the hypocrites. This is a great deception and no one is safe from it except the angels.

O Allah, Lord of the Heavens and the earth, purify our hearts from hypocrisy and our actions from Riya. Make us firm upon Your straight path so that we achieve certainty.

Excerpt from the book Invalidation of Actions.

How Islam Views Wealth?

People usually have two extreme points of view regarding money: some see money as the root of all evils and others see money as the one and only source of happiness in this life and thus regard amassing wealth as the be-all and end-all of life. Money has an important position in all communities and people exaggerate its importance: the English say “money is honey” and “money talks, money walks” and the Arabs say “money revives the dead bodies.”

Islam adopts a middle path that regards money as something important and one of the pleasures of life, “Wealth and sons are allurements of the life of this world.” (Qur’an, 18:46), that should be used to help others and make others human beings happy and satisfied. “…but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to the Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free….” (Qur’an, 2:177)

However we are also reminded that money has another negative aspect that should be avoided, or otherwise, man will go astray “O you who believe! Let not your riches or your children divert you from the remembrance of Allah. And whoever does that, then they are the losers.” (Qur’an, 63:9)

The history of Islam abounds with examples of men who used their money to support their religion, the most important among them Abu Bakr Al Siddiq and Othman Ibn Affan (may Allah be pleased with them). For example, Othman Ibn Affan (may Allah be pleased with him), bought a well that was owned by a Jew who used to exploit people’s need for water. He purchased the well from the Jews and gave that away to Muslims for free. Abu Bakr spent most of his money supporting Islam, especially in its early days. In one instance, he paid money to set Bilal (may Allah be pleased with him) free, who was tortured by his heartless master for embracing Islam. This is why Omar Ibn Al-Khattab (may Allah be pleased with him) said “Abu Bakr is our master who set our master (meaning Bilal) free.”

However, it should be pointed out that Islam is not against having wealth or leading a comfortable life, but it seeks to instill in the Muslim’s consciousness the fact that earning money should never be an aim in itself. In other words, money should be one’s slave and not his master.

Looking Deeper Into The Inner Secrets Of Fasting

Know, that in the fast (Sawm) is a special quality that is not found in anything else. And that is its close connection to Allah, such that He says: “The fast is for Me and I will reward it.” (Al-Bukhari and Muslim)
This connection is enough to show the high status of fasting. Similarly, the Ka’bah is highly dignified due to its close connection to Him, as occurs in His statement:

“And sanctify My House.” (Qur’an, 22:26)

Indeed, the fast is only virtuous due to two significant concepts:
The first: It is a secret and hidden action thus, no one from the creation is able to see it. Therefore Riya (showing off) cannot enter into it.

The second: It is a means of subjugating the enemies of Allah. This is because the road that the enemies (of Allah) embark upon (in order to misguide the Son of Adam) is that of desires. And eating and drinking strengthen the desires.

There are many reports that indicate the merits of fasting, and they are all well-known.

Recommended acts of fasting
The pre-dawn meal (Suhoor) and delaying in taking it is preferable, as well as hastening to break the fast and doing so with dates. Generosity in giving is also recommended during Ramadan, as well as doing good deeds and increasing in charity. This is in accordance with the way of the Messenger of Allah (peace be upon him).
It is also recommended to study the Qur’an and perform I’tikaaf during Ramadan, especially in the last 10 days, as well as increase the exertion (towards doing good deeds) in it.

In the two Saheehs, Ayesha (may Allah be pleased with her) said: “When the (last) 10 days (of Ramadan) would come, the Prophet would tighten his waist-wrapper (Izaar), spend the night in worship, and wake his family up (for prayer).” (Al-Bukhari and Muslim)

The scholars have mentioned two views concerning the meaning of “tighten his waist wrapper (Izaar)”:
First: It means turning away from women. Second: It is an expression denoting his (peace be upon him) eagerness and diligence in doing good deeds. They also say that the reason for his (peace be upon him) exertion in the last 10 days of Ramadan was due to his seeking the Night of Al-Qadr (Laylat-ul-Qadr).

Levels of fasting
There are three levels of fasting: The general fast, the specific fast, and the more specific fast.
As for the general fast, then it is the refraining of the stomach and the private parts from fulfilling their desires.
The specific fast is the refraining of one’s gaze, tongue, hands, feet, hearing and eyes, as well as the rest of his body parts from committing sinful acts.

As for the more specific fast, then it is the heart’s abstention from its yearning after the worldly affairs and the thoughts which distance one away from Allah, as well as its (the heart’s) abstention from all the things that Allah has placed on the same level.

The characteristics of the specific fast are that one lowers his gaze and safeguards his tongue from the repulsive speech that is forbidden, disliked, or has no benefit, as well as controlling the rest of his body parts.

In a Hadith reported by Al-Bukhari: “Whosoever does not abandon false speech and the acting upon it, Allah is not in need of him leaving off his food and drink.” (Al-Bukhari, Abu Dawood, Al-Tirmidhi and Ibn Majah)
Another characteristic of the specific fast is that one does not overfill himself with food during the night. Instead, he eats in due measure, for indeed, the son of Adam does not fill a vessel eviler than his stomach. If he were to eat his fill during the first part of the night, he would not make good use of himself for the remainder of the night. In the same way, if he eats to his fill for Suhoor, he does not make good use of himself until the afternoon. This is because excessive eating breeds laziness and lethargy.

Therefore, the objective of fasting disappears due to one’s excessiveness in eating, for what is intended by the fast, is that one savors the taste of hunger and becomes an abandoner of desires.

-By Imam Ibn Qudamah Al-Maqdisee
– Mukhtasar Minhaj-ul-Qasideen (pp. 38-41)

Get Close To Allah

  • Start off each day with the waking-up supplications, thanking Allah for waking up in good shape.
  • Put Allah first in your life.
  • Broaden your horizons – learn 5 new verses from the Holy Qur’an every day, take up a booklet having supplications, and read them.
  • If someone says something mean to you, just shrug it off and dismiss it in a friendly, laid-back manner, and pray that Allah shall forgive him.
  • When you get angry, remember Allah, and think how short and worthless life is to waste in being angry.
  • Remember that you can never have too many friends, but you can have a few quality friends that help you fulfill the purpose of your creation (i.e. live for Allah).
  • When you’re happy, try to share your happiness with others. Thank Allah for that, and pray for its continuation.
  • When something bad or embarrassing happens to you, just think that it could always be worse, remember the reward of patience, and thank Allah that it’s not worse than it is.
  • Do something extra of goodness once in a while, like feeding a poor person, or caressing an orphan’s head.
  • Never stop believing that you can win Allah’s love and thus work for it. Then you can win the love of Allah’s slaves.
  • Spend some time thinking of Allah’s amazing creation.
  • Always love those who love Allah unconditionally. This way you will ensure that you live for Him, love for Him, and hate for Him (those who are enemies of Him).
  • Find the righteous ways to express yourself, and if you think that what you are about to say shall cause no benefit, maintain silence.
  • Every now and then, give yourself a break. Give time to your family and friends, but always remember Allah and watch that He is watching you.
  • Pray for the blessing to come to those who are lost, and pray to Allah to guide them to the true path.
  • Hug your parents, kiss their hands and heads, and always obey them except when they order you to disobey Allah.
  • Smile to everyone, for your smile makes a big difference to him or she, and you are rewarded.
  • Forgive, forget, and smile.
  • Tears are not for women only… tears are for all human beings with feelings remaining in them. Don’t restrain your tears when remembering Allah.
  • When people criticize your actions and effort, revise your actions and see if they please Allah or not. If they do; then ignore and remember how the Noble Prophet (peace be upon him) and the Sahabah (Allah be pleased with them) were criticized, made fun of, and even physically harmed, so have patience.
  • Read the Holy Qur’an daily and try to have a schedule for completing it as much as you could. As you open the Holy Qur’an daily, read with attention not just pass your eyes through the words.
  • Don’t let popularity go to your head, for it never lasts and you may lose from it more than gain.
  • Never look down on anybody, for, to Allah, they may be better than you.
  • Convey this to all Muslims with the intention of having a healthy society living for Allah and pray: “Invite all to the way of your Lord with wisdom and beautiful preaching, and argue with them in ways that are best and most gracious.” (Qur’an, 16:125)

A Blessed Month Of A Special Nature

Fasting in the month of Ramadan is one of the five pillars upon which the structure of Islam is built. The other four are the declaration of one’s belief in God’s oneness and in the message of Muhammad (peace be upon him), regular attendance to prayer, payment of zakah (i.e. obligatory charity), and the pilgrimage.

If we examine these five pillars, taking into account the fact that Islam aims at improving the quality of human life at both the individual and social levels, we find that the first of these five pillars is concerned with beliefs that influence man’s conduct. The second, i.e. prayer, provides a constant reminder of man’s bond with God. Zakah, the third pillar, is a social obligation that reduces the gap between the rich and the poor, while the fifth, i.e. the pilgrimage, has a universal aspect that unites the Muslim community throughout the world.

Fasting in Ramadan, which is the fourth of these pillars, has a particularly high importance, derived from its very personal nature as an act of worship. Although in a Muslim country, it is extremely difficult for anyone to defy public feelings by showing that one is not fasting, there is nothing to stop anyone from privately violating God’s commandment of fasting if one chooses to do so. This means that although fasting is obligatory, its observance is purely voluntary. The fact is that fasting cannot be used by a hypocrite in order to persuade others of one’s devotion to God. If a person claims to be a Muslim, he is expected to fast in Ramadan. On the other hand, a person fasting voluntarily at any other time should not tell others of the fact. If he does, he detracts from his reward for his voluntary worship. In fact, people will find his declaration to be fasting very strange and will feel that there is something wrong with it.

This explains why the reward God gives for proper fasting is so generous. In a sacred, or Qudsi hadith, the Prophet quotes God as saying: “All actions done by a human being are his own except fasting, which belongs to Me and I reward it accordingly.” This is a mark of special generosity since God gives for every good action a reward equivalent to at least ten times its value. Sometimes He multiplies this reward to seven hundred times the value of the action concerned, and even more. We are also told by the Prophet that the reward for proper fasting is admittance into heaven.

5 Things About Battle Of Badr

The Battle of Badr took place on the seventeenth of Ramadan, two years after Prophet Muhammad’s (peace be upon him) Hijrah (emigration) to Madina. Here’s more information about the battle, which was the first armed conflict that the Muslims were ever engaged in.

  1. The Muslims went out of Madina to investigate a caravan that was returning to Makkah from Syria, not intending to engage in battle. The caravan escaped, but its leader Abu Sufyan managed to send word to Makkah, asking for forces to come and protect the caravan.
  2. The Makkan tribes marched with an enormous army of 1,000 men, 100 horses, 700 camels, and luxurious provisions to last for several days, while the Muslims numbered 313 ill-equipped men on 70 camels and a few horses.
  3. Led by the Prophet (PBUH), the Muslims marched forward and at the suggestion of a companion, Hubab Bin Mundhir, encamped south on the nearest water well, restricting the Makkans’ access to water.
  4. The Battle of Badr is one of the few battles explicitly mentioned in the Qur’an: “And Allah has already made you victorious at Badr when you were a weak little force. So fear Allah much that you may be grateful.” Qur’an: 3:123
  5. Many important Makkan leaders were killed or taken prisoner in this battle, the most noteworthy of whom was Abu Jahl, the archenemy of Islam. The Battle of Badr strengthened the Muslims’ status in Arabia as a strong force and consolidated the Muslims’ faith.

Which Fasting Deserves The Best Reward?

A hadith that includes the following statement: “They abstain from their food, drink, and sexual desire for My sake. Fasting is undertaken for Me and I will grant its reward.” This is a statement by God as quoted by the Prophet (peace be upon him). What this means is that fasting is rewarded at the highest rates and the greatest value, because it is an act of worship that admits no hypocrisy or showing off. It is an abstention from what people need most to preserve their own lives and their kind, i.e. food, drink, and sex. Normally, a good deed is rewarded by ten times its value, but God may increase this to 700 times and even more. For fasting, however, the rate is not specified. We are left to expect what is greater than all this, because it is a reward by God, the Most Generous, for an act of worship that seeks to gain His pleasure.

To gain such a great reward we need to do more than mere abstention from what we desire most. Scholars agree that the fasting that deserves such a reward is that which remains untainted by any sinful action, whether verbal or physical. They say that the minimum type of fasting is when a person refrains from doing anything that invalidates fasting, i.e. eating, drinking, and sex. A middle grade of fasting is achieved by refraining from doing anything that Islam forbids. The highest type adds banishing any thoughts of indulging in what is prohibited. When one achieves this, one is certainly happy and contented. This is sufficient for a reward in this life, but what God grants us in the life to come is much greater.

The question arises here whether committing a sinful action during the day of fasting invalidates one’s worship. The answer is summed up in the following hadith in which Abu Hurayrah quotes the Prophet as saying: “Whoever does not refrain from saying what is false or acting on it need not abstain from eating and drinking, for God is in no need of that.” (Related by Al-Bukhari). This hadith means that fasting is incompatible with saying what is false. The Arabic term, zoor, which the Prophet uses for ‘false’ is primarily used to express perjury, but in this hadith, it is much wider than this. It includes any false statement a person may say, including lying, backbiting, or telling tales of which one is uncertain.

The Prophet says that if a person does not wish to abstain from such verbal sins, then God has no need for his fasting. Such a person actually does not fast, because he indulges in what God has forbidden. Scholars debate at length whether committing a deliberate sin invalidates fasting or not. Some say that any deliberate sin makes fasting invalid. Others say that backbiting and deliberate lying in particular invalidates fasting. Another group of scholars maintains that fasting remains valid in spite of these sins, but its reward is wasted because these sins incur a greater punishment than the reward of fasting. This is how they explain this statement by the Prophet: “Whoever does not refrain from saying what is false or acting on it need not abstain from eating and drinking, for God is in no need of that.”

– Adil Salahi