The meaning of being sincere towards Allah and how the Muslim can achieve that

Worship has three pillars, one of which is being sincere towards
Allah. How can we be sincere towards Allah? I am very ambitious, and
Iwant to acquire the greatest amount of shar'i knowledge, and I want
to be a daa'iyah. Allah has blessed me with many talents whichare
needed for da'wah and spreading knowledge, and I want to be strong
enough to pray qiyaam and fast. I have memorised the Book of Allah in
full and now I am in the process of reinforcing my memorisation and
learning how to recite it properly. I am learning shar'i knowledge and
I have a number of projects and ideas for serving the Book of Allahand
supporting the Deen, but my progress is slow for a number of reasons
and because of many obstacles, especially from my family and the
society around me -- how much I am suffering from them! Because of
physical weakness and health problems, I am not able to expend a great
deal of effort, and if I do, I will spend several days unable to move.
I always write out schedules for all these tasks and I try to follow
them, but I cannot do that because of changing circumstances. I live
on my own and I cannot find a sister to share my goals or a leader to
help me and follow up with me so that I can fulfil my ambitions. I
have lookeda great deal but I cannotfind anyone and I do notknow the
reason why I am so slow; is it because sincerity towards Allah
issomething that I have not achieved yet or what? This makes me very
sad and pains me a great deal, and holds meback from reaching my
goals. If there is any advice, then do not withhold it from me,
because I am in the greatest need.
Praise be to Allaah.
Firstly:
Sincerity towards Allah isthe best type of sincerity. The Muslim is
being sincere towards his Lord if he achieves sincerity in three
aspects: faith and properbelief, acts of obedience,and morals and
manners. Faith does not mean mere wishful thinking. The one who
issincere in his faith is the one who attains faith in the way his
Lord wants from him, which includes sincerity in faith, sincerity in
intention, and sincerity in fear of Allah, may He be exalted. Not
every actof obedience is sincere unless it is done, both outwardly and
inwardly,in a manner which Allah likes.
Allah has described the sincere in one verse, in which He says
(interpretation of the meaning):
"It is not Al-Birr (piety, righteousness, and each and every act of
obedience to Allaah) that you turn your faces towards east and (or)
west (in prayers); but Al-Birr is (the quality of) the one who
believes in Allaah, 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 Al-Masaakeen (the poor),and to the wayfarer, andto
those who ask, and toset slaves free, performs As-Salaah
(Iqaamat-as-Salaah), and gives theZakât, and who fulfil their covenant
when they make it, and who are patient in extreme poverty and ailment
(disease) and at the timeof fighting (during the battles)." Then Allah
says,after listing all these attributes: "Such are the people of the
truth and they are Al-Muttaqoon (the pious)"
[al-Baqarah 2:177].
Ibn Katheer (may Allah have mercy on him) said:
This verse includes a number of great meanings, important principles
and sound beliefs.
Tafseer Ibn Katheer, 1/485.
Shaykh 'Abd al-Rahmaanal-Sa'di (may Allah have mercy on him) said:
"Such" means those whohave the characteristics mentioned, such as
goodbeliefs and actions which are the effect, evidence and light of
faith; the morals and manners which lend dignity to man and are the
essence of humanity.These are the ones who are "the people of the
truth", whose faith is sincere, because their actions confirm their
faith. "And they are Al-Muttaqoon (the pious)", because they refrained
from what is forbidden and did what is enjoined, because these things
include all good attributes by implication, and becausefulfilling
one's covenant is the essence of the entire religion, and because the
acts of worship mentioned in this verse are the greatest acts of
worship and the one who does them will undoubtedly do other acts of
worship.They are the righteous, the sincere people of truth, the
pious.
Tafseer al-Sa'di, p. 83
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him) said:
Among the things we learn from this verse is that what is mentioned is
true sincerity towards Allah and towards His creation, because Allah
says: "Such are the people of the truth"; they are sincere
towardsAllah, as on the basis of these good beliefs they establish
faith and beliefin Allah, the Last Day, theAngels, the Book and
theProphets, and they establish prayer, pay zakaah, and give what
isdear to them to the charitable causes mentioned. As for their
sincerity towards Allah's creation, that is includedin the words of
Allah: "who fulfil their covenant when they make it", which is one
ofthe signs of sincerity. Hence Allah says: "Such are the people of
the truth", as they are sincere in their beliefs, in their
interactions withAllah and with other people.
Tafseer Soorat al-Baqarah, 2/293, 294
Secondly:
You should note that sincerity with Allah is notsomething that we can
make a show of and convince ourselves of whilst abandoning righteous
deeds. Rather sincerity towards Allah isin the intention and in the
action when we do it and when the means of doing it become available.
The one who is sincere towards his Lord will, by means of the
sincerity of his intention, attain that (reward) which the one who
does the action attains, if something keeps him from doing the action.
It was narrated from Sahl ibn Hunayf (may Allah be pleased with him)
that the Prophet (blessings and peace of Allah be upon him) said:
"Whoever sincerely asks Allaah for martyrdom, Allaah will cause him to
attain the status of the martyrs, even if he dies in his bed."
Narrated by Muslim, 1909.
Ibn al-Qayyim (may Allah have mercy on him) said:
A person can have nothing more beneficial than sincerity towards his
Lord in all his affairs, along with sincerity of resolve, so he should
be sincere towards Him in his resolve and in his actions. Allah says
(interpretation of the meaning): "And when the matter (preparation for
Jihaad) is resolved on, then if they had been true to Allaah, it would
have been better for them" [Muhammad 47:21]. So his happiness lies in
sincerity of resolve and sincerity of action. Sincerity of resolve
means certain desire to do an action and not hesitating to do it. If
his resolve is sincere, all that is left is sincerity of action, which
is doing one's best and striving one's utmost when doing it , and not
letting anything,outward or inward, holdhim back from it. Resolveof
purpose prevents him from becoming weak-willed and sincerity of action
prevents him from becoming lazy or lethargic. If a person is sincere
towards Allah in all his affairs, Allah will give him more than He
gives to others, and this sincerity results from true love of Allah
and true trust in Him. So the most sincere of people isthe one who is
loves Allah most and puts mosttrust in Him.
Al-Fawaa'id, p. 186, 187
Thirdly:
A Muslim may be confused as where to begin, and how he should order
his affairs by night and day. But this should not form an obstacle for
the one whoseeks to do good or seekknowledge or call people to Allah.
The Muslim may rid himself of this confusion by organising his time.
He can allocate the first partof his day for memorizing Qur'aan, and
he can organise the rest of his days for seeking knowledge by means of
tapes, reading books, and attending classes and study circles, and
fulfilling whatever duties he or she may have as a husband or wife,
whether he or she is working or not.
What we advise our sister to do is to start and not delay, and to be
sincere in your intentionso that Allah will make your affairs easy for
you.
For more information please see the answer toquestion number 105308 .
We ask Allah to help you to obey Him and to guide you and give you strength.
And Allah knows best.

Allah said to Moosa: “O Moosa, I did not grant that to Myself so how could I grant it yo you?”

Moosa (peace be upon him) said when conversing with his Lord: "O Lord,
protect mefrom people's tongues (speech)" He said: "O Moosa, you are
asking for something that I did not (even) grant for Myself.".
Praise be to Allaah.
We could not find this report with any reliable isnaad, and we did not
find it in the books of Sunnah and reports. Rather we saw it in
somebooks of raqaa'iq (heart softening reports) and exhortation,
without mentioning any isnaad or reliable source.
Ibn Muflih al-Maqdisi (may Allah have mercy on him) said:
"Moosa (blessings of Allah be upon him) said: 'O Lord, the people are
saying things about me that are not true.' And Allah revealed to him:
'O Moosa, I have not granted that to Myself, so how could I grant it
to you?'" End quote.
Al-Adaab al-Shar'iyyah, 1/7-8; there is a similar report in Qoot
al-Quloob by Abu Taalib al-Makki, 2/309; Siraaj al-Mulook by Abu Bakr
al-Tartooshi (229).
Although we cannot prove it because we could not find any isnaad for
it, there does not appear to be anything wrong with its meaning,
because Allah did not decree -- in any of the universal natural laws
that He decreed -- that none of His creationwould overstep the mark
towards Him or that any human could ever deal with their Lordin a way
that is not befitting to His Majesty and Might; rather He has told us
of people who fell short in that regard and did not estimate Him with
an estimation due to Him, as He says (interpretation of the meaning):
"They (the Jews, Qurayshpagans, idolaters) did not estimate Allaah
with an estimation due to Him when they said: 'Nothing did Allaah send
down to any human being (by Revelation).' Say (O Muhammad صلىالله عليه
وسلم): "Whothen sent down the Book which Moosa (Moses) brought, a
light and a guidance to mankind which you (the Jews) have made into
(separate) paper sheets, disclosing (some of it) and concealing
(much). And you (believers in Allaah and His MessengerMuhammad صلى
الله عليه وسلم) were taught (through the Qur'aan) that which neither
you nor your fathers knew." Say: "Allaah (sent it down)." Then leave
them to play in their vain discussions"
[al-An'aam 6:91]
"They have not estimated Allaah His Rightful Estimate. Verily, Allaah
is All-Strong, All-Mighty"
[al-Hajj 22:74]
"They made not a just estimate of Allaah such as is due to Him. And on
the Day of Resurrection the whole of the earth will be grasped by His
Hand and the heavens will be rolled up in His Right Hand. Glorified be
He, and High be He above all that they associate as partners with
Him!"
[al-Zumar 39:67].
The Prophet (blessings and peace of Allah be upon him) said: "No one
is more patient in bearing offensive things that he hears than Allaah,
may He be glorified and exalted; others are associated with Him, a son
is attributed to Him, but Hestill grants them health and provision."
Narratedby al-Bukhaari (7378) and Muslim (2804).
What we learn from thatis that the criticism of the envious and the
slander of those with ulterior motives is not a reason for a Muslim to
be discouraged from trying hard to succeed and progress, or to weaken
his resolve or cause him to become frustrated. He should always
remember that Allah, may He be glorified and exalted, the Angels, the
Messengers and the Prophets were never safe from slander and harm.
And Allah knows best.

The reward for keeping a promise and the gravity of breaking it

What is the reward for keeping a promise and the punishment for
breaking a promise?.
Praise be to Allaah.
Firstly:
The verses of the Holy Qur'aan and the hadeeths of the Prophet
(blessings and peace of Allah be upon him) indicate that fulfilling
promises and covenants is obligatory, and they point to abhorrence of
the sin of the one who breaks them or fails to fulfil them. Failing to
fulfil them may go so far as to constitute kufr, as happened to the
Children of Israel and others when they broke the covenant with their
Lord and abandoned their pledge to Allah to believe in Him and follow
His Messengers. Allah, may He be exalted,says (interpretation of the
meaning):
"And fulfil (every) covenant. Verily! the covenant, will be questioned about"
[al-Isra' 17:34]
"and fulfill the Covenant of Allâh"
[al-An 'am 6:152]
And He says, praising His believing slaves (interpretation of the meaning):
"Those who fulfil the Covenant of Allâh and break not the Mîthâq
(bond, treaty, covenant)"
[al-Ra 'd 13:20].
Many texts of the Qur'aan and Sunnah clearly indicate that it is
obligatory to fulfil promises and covenants,and it is haraam to break
them and act in a treacherous manner. All the verses that mention
promises and covenants indicate that both explicitly and implicitly.
The practice of the Prophet (blessings and peace of Allah be upon him)
and his Companions is the clearest testimony to that and application
thereof.
Secondly:
Allah has decreed for fulfilling promises great benefits in this world
and in the Hereafter, in addition to the obvious benefits of creating
a righteous and stable society. Among these benefits are the
following:
*
Fulfilling promises is oneof the attributes of the pious according to
the Book of Allah, and it one of the greatest means of attaining taqwa
(piety, consciousness of Allah). Allah says (interpretationof the
meaning):
"Yes, whoever fulfils his pledge and fears Allâh much; verily, then
Allâh loves those who are Al-Muttaqûn (the pious)"
[Aal 'Imraan 3:76].
*
Fulfilling promises is a means of attaining security in this world and
preventing bloodshed, and of protecting the rights of people, both
Muslims and kaafirs, as Allah says (interpretation of the meaning):
"but if they seek your help in religion, it is your duty to help them
except against a people with whom you have a treaty of mutual
alliance,and Allâh is the All-Seer of what you do"
[al-Anfaal 8:72].
*
It is a means of expiatingbad deeds and gaining admittance to
Paradise, as we see in the words of Allah in Soorat al-Baqarah
(interpretation of the meaning):
"and fulfill (your obligations to) My Covenant (with you) so that I
fulfill (My Obligations to) your covenant (with Me)"
[al-Baqarah 2:40].
Ibn Jareer said: His covenant with them is that if they do that, He
will admit them to Paradise. End quote.
In Soorat al-Maa'idah, Allah, may He be glorified, states that He took
a covenant from Bani Israa'eel, then He explained that covenant and
stated the reward for fulfilling it, as He says(interpretation of the
meaning):
"Verily, I will expiate your sins and admit you to Gardens under which
rivers flow (in Paradise)"
[al-Maa'idah 5:12].
And there are other reports which are clear to anyone who ponders the
Book of Allah and the Sunnah of the Messenger of Allah (blessings and
peace of Allah be upon him), bothhis words and actions.
There are many verses and hadeeths about this topic; we advise you to
refer to the books Riyadh al-Saaliheen by Imam al-Nawawi (may Allah
have mercy on him), and al-Targheeb wal Tarheeb by Imam al-Mundhiri
(may Allah have mercy on him).
Thirdly:
Betrayal or treachery is the opposite of trustworthiness and loyalty.
If trustworthiness and loyalty are the qualities of faith and piety,
then betrayal and treachery are the qualities of hypocrisy and evil
--Allahforbid.
It was narrated that 'Abd-Allah ibn Amr (may Allah be pleased with
him) said: The Messengerof Allah (blessings and peace of Allah be upon
him) said: "There are four characteristics, whoever has them all is a
pure hypocrite: when he speaks he lies, when he makes a promise he
breaks it, when he makes a covenant he betrays it, and when he
disputes he resorts to obscene speech. Whoever has one of them has one
of the characteristics of hypocrisy, until he gives it up."
Narrated by al-Bukhaari,3178; Muslim, 58.
It was narrated that 'Ali ibn Abi Taalib (may Allah be pleased with
him) said: The Messenger of Allah (blessings and peace of Allah be
upon him) said: "Whoever breaks the covenant of aMuslim, upon him be
thecurse of Allah, the angelsand all the people, and Allah will not
accept any obligatory or naafil act of worship from him."
Narrated by al-Bukhaari,1870; Muslim, 1370.
It was narrated from 'Abd-Allah ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said:
"Allaah will set up a banner for the betrayer on the Day of
Resurrection, and it will be said: This is the betrayer of So and so."
Narrated by al-Bukhaari,6178; Muslim, 1735.
We ask Allah to make us among those who fulfil promises and covenants
and to grant us refuge from treachery and breaking of promises, and to
help us to do good in word and deed… Praise be to Allah the Lord of
the Worlds.

Allah is sufficient as a surety

Narrated Abu Huraira:
The Prophet said, "An Israeli man asked another Israeli to lend him
one thousand Dinars. The second man required witnesses. The former
replied, 'Allah is sufficient as a witness.' The second said, 'I want
a surety.' The former replied, 'Allah is sufficient as a surety.' The
second said, 'You areright,' and lent him the money for a certain
period. The debtor went across the sea. When he finished his job, he
searched for a conveyance so that he might reach in time for the
repayment of the debt, but he could not find any. So, he took a piece
of wood and madea hole in it, inserted in it one thousand Dinars anda
letter to the lender andthen closed (i.e. sealed) the hole tightly. He
took the piece of wood to thesea and said. 'O Allah! You know well
that I took a loan of one thousand Dinars from so-and-so. He demandeda
surety from me but I told him that Allah's Guarantee was sufficientand
he accepted Your guarantee. He then asked for a witness and Itold him
that Allah was sufficient as a Witness, and he accepted You as a
Witness. No doubt, I tried hard to find a conveyance so that I could
pay his money but could not find, so I hand over this money to You.'
Saying that, he threw the piece of wood into the sea till it went out
far into it, and then he went away. Meanwhile he started searching for
a conveyance in order toreach the creditor's country.
One day the lender cameout of his house to see whether a ship had
arrived bringing his money, and all of a sudden he saw the pieceof
wood in which his money had been deposited. He took it home to use for
fire. When he sawed it, he found his money and theletter inside it.
Shortly after that, the debtor came bringing one thousand Dinars to
him and said, 'By Allah, I had been trying hard to get a boat so that
I could bring you your money, but failed to get one before the one I
have come by.' The lender asked, 'Have you sent something to me?' The
debtor replied, 'I have told you I could not get aboat other than the
one I have come by.' The lender said, 'Allah has delivered on your
behalfthe money you sent in the piece of wood. So, you may keep your
one thousand Dinars and depart guided on the right path.