PURE INTENTION TO PLEASE ALLAH IS REQUIRED IN ALL RIGHTEOUS DEEDS

All righteous deeds must contain the following two elements: that they be done solely for the sake of Allah, and that they be in accordance with the shari’a. This is for both statements and acts. It is one of the requirements of goodly speech and righteous action, in matters of knowledge and understanding, as well as matters of application, and of worship and devotion. It has thus been well authenticated in the sahih that the Prophet (sas) said:

“Verily, the first three (categories) for which hell is fired up are: A man who learned knowledge and taught it, and read the Qur’an and taught others to read it in order that the people might say: He is knowledgeable, and he is a good reciter. And a man who fought and struggled so that the people would say: He is courageous, and he is a good fighter. And a man who spent of that which he was given and gave charity so that the people would say: He is generous, and he is openhanded.”

These three people desire eyeservice and reputation and credit. They are in opposition to the three which have been mentioned in the Qur’an after the prophets: the ever truthful and believing (As-siddiqeen), the martyrs in the cause of Allah (Ash-shuhadaa’), and the righteous doers of good (As-saaliheen).

One who learns the knowledge with which Allah sent His prophets and teaches it purely for the sake of Allah, is one of As-siddiqeen. And, whoever fights so that the word of Allah may be uppermost until he is killed is one of Ash-shuhadaa’, while one who gives his property in charity desiring only the Face of Allah, is one of As-Saaliheen.

This is why the one who neglected the obligations upon in his property, will ask to be sent back at the time of death. Ibn Abbas said:

“Whoever was given property, but did not make Hajj, nor pay the Zakat due on that property, will ask to be sent back at death. Then he read the verse of the Qur’an which reads: [And spend of that which we have given you before death comes to one of you, and so he says: My Lord, if only you would give me respite for a short time so that I could give in charity, and be one of the doers of good.] Qur’an 63/10”

So, in these matters of knowledge and rhetoric, the enjoiner of good needs to make sure that all the information he passes on about Allah and the Last Day, and about things which were and are is completely correct. Also, he must be sure that everything which he enjoins on others and forbids them is just as it was delivered by the prophets from Allah. This is the right way which is in accordance with the Sunnah and the Shari’a, and it is the way of following the Book of Allah and the Sunnah of the Prophet (sas)

Just as acts of worship, which are taken as devotions – if they are of that which Allah has prescribed, and His Prophet has ordered us to do – are valid and correct and are in accordance with the message with which Allah sent the prophets. On the other hand, acts of “worship” which are not so (i.e. not part of what Allah and His Prophet have ordered) are falsehood, foolishness, and innovation which leads astray, even though its devotees may call it: knowledge, understandings, devotions, exercises, experiences, or stations.

He (the enjoiner of right) also needs to order only because of Allah’s order, to forbid only because of Allah’s forbiddance, and to inform only with that of which Allah has informed us, because this is the truth, the true faith, and guidance, as the prophets have informed us. This, just as true worship requires that the Face of Allah be the only thing intended with it. If any of this is done out of following of hawaa, and passion and fervor, or to make a show of ones dignity, or to seek reputation and eyeservice, this is like the situation of one who fights out of courage and passion, and in search of eyeservice of others.

From this, you can understand that into which many people of knowledge and influence and devotion in worship and well-being have fallen. So many such people speak many things which are in conflict with the Qur’an and the Sunnah, or that which contains some elements in accordance with the Qur’an and the Sunnah and other elements in conflict with them. And so many of them devote themselves in acts of “worship” with which Allah has never ordered them, and in fact, which He has forbidden, or acts of devotion which contain elements enjoined by Allah, and other elements which have been forbidden. And so many of them fight in wars which are not in accordance with the fighting which has been ordered by Allah, or which contains elements ordered by Allah, and other elements which He has forbidden.

Furthermore, within each of these three categories: ordered by Allah and His Prophet, forbidden, and a combination of elements from each type, are three possibilities of intentions on the part of the doer: a pure intention for the sake of Allah, following of one’s own hawaa, or a mixture of these two. This makes a total of nine categories in the area of intention and validity of action.

As for the bad actions in these matters, it is possible that their doer may be mistaken, or merely forgot, in which case they are forgiven, just as in the case of the judge who exerts himself to arrive at the correct ruling, but is mistaken: he is rewarded for his effort, and his error is forgiven. Also, wrong actions may be minor sins (Saghaa’ir) which are expiated by avoidance of the major sins (kabaa’ir), or he may be forgiven through repentance, or by good deeds which wipe out the bad, or they may have been expiated through calamities in this life, or for other reasons. Nonetheless, the deen (way) of Allah with which He sent the revealed books and with which He sent the prophets is what we have said earlier: seeking Allah with righteous actions (i.e. obediance to Him).