Misconception Surah 95 · Ayah 6
The Meaning of Belief in Allah
The Meaning of Belief in Allah
Question
I have read and heard a great deal about the virtues of attaining true belief in Allah, and I would like you to explain to me in detail the meaning of belief in Allah in a way that will help me to attain true faith and to keep away from everything that goes against the teachings of our Prophet Muhammad (peace and blessings of Allaah be upon him) and the way of his companions.
Answer
Praise be to Allah.
Faith in Allah means believing firmly in His existence, Lordship and Divinity, and in His Names and Attributes.
Faith in Allah implies four things, whoever believes in them is a true believer.
1 – Belief in the existence of Allah.
The existence of Allah is something indicated by reason and by man's innate nature, let alone the large amount of shar’i (revelatory) evidence to that effect.
(i) The evidence of man’s innate nature that Allah exists: every man has been created with an innate belief in his Creator without having to first think about it or be taught, and no one deviates from this innate nature except the one who has been exposed to misguiding influences. Hence the Prophet (peace and blessings of Allaah be upon him) said: “There is no child who is not born in a state of fitrah (the natural inclination of man), but his parents make him a Jew, a Christian or a Magian.” Narrated by al-Bukhaari, 1358; Muslim, 2658.
(ii) The evidence of reason that Allah exists: all these created things, past, present and future, must have a Creator Who brought them into existence, because it is not possible for them to have created themselves or to have come into existence by accident.
It is impossible for them to have come into existence by themselves because a thing cannot create itself: before it existed it was non-existent, so how could it be a creator?! And it is impossible for them to have come into existence by accident, because everything that happens must have a cause. Moreover, this creation is done in a wondrous and precise manner, and every created being is in harmony with the rest of creation, and there is a strong connection between cause and effect. All of this makes it impossible that this universe could have come into being accidentally, because what happens accidentally does not happen in a precise and perfect manner, so how could it remain so precisely balanced?
If it is not possible for these things to have created themselves or to have come into existence by accident, then there must be One Who brought them into existence, namely Allaah the Lord of the Worlds.
Allah has mentioned this rational evidence and definitive proof in Soorat al-Toor, where He says (interpretation of the meaning):
“Were they created by nothing? Or were they themselves the creators?”
[al-Toor 52:35]
They were not created without a Creator, and they did not create themselves, so their Creator must be Allah, may He be blessed and exalted. Hence when Jubayr ibn Mut’im heard the Messenger of Allah (peace and blessings of Allaah be upon him) reciting Surat al-Toor, and he reached these verses (interpretation of the meaning):
“Were they created by nothing? Or were they themselves the creators?
Or did they create the heavens and the earth? Nay, but they have no firm Belief.
Or are with them the treasures of your Lord? Or are they the tyrants with the authority to do as they like?”
[al-Toor 52:35-37]
Jabayeer was a mushrik at that time, and said: “My heart almost soared, and that was the first moment that faith entered my heart.” Narrated by al-Bukhaari in several places.
We will give you an example that will help to explain that:
If a person were to tell you of a beautiful palace, surrounded by gardens among which rivers flowed, filled with furniture and couches, decorated with all kinds of luxuries and adornments, and told you that this palace and all that it contains created itself, or came into existence like that by accident without anyone building it, you would hasten to deny that and regard it as a lie, and you would regard this as foolish speech. So after that can it be possible that this wondrous, vast and well balanced universe with its earth, heavens and stars, could have created itself or come into being by accident with no Creator?!
This rational evidence was understood by a Bedouin who lived in the desert and who expressed it most eloquently, when he was asked, “How do you know your Lord?” He said: “If you see the camel dung you know that a camel has passed this way, and if you see a footstep you know that a person has passed this way, so the heaven with its stars and the earth with its mountain passes and the oceans with their high waves all point to the existence of the All-Hearing, All-Seeing.”
2 – Belief in the Lordship of Allah.
i.e., belief that He alone is the Lord, with no partner or helper.
The Lord (Rabb) is the One Who has the power of creation, dominion and control. There is no Creator except Allah, no Sovereign except Allah, no controller of affairs except Allah. Allah says (interpretation of the meaning):
“Surely, His is the creation and commandment”
[al-A’raf 7:54]
“Say (O Muhammad): ‘Who provides for you from the sky and the earth? Or who owns hearing and sight? And who brings out the living from the dead and brings out the dead from the living? And who disposes the affairs?’ They will say: ‘Allah.’ Say: ‘Will you not then be afraid of Allah’s punishment (for setting up rivals in worship with Allah)?’”
[Yoonus 10:31]
“He manages and regulates (every) affair from the heavens to the earth; then it (affair) will go up to Him”
[al-Sajdah 32:5]
“Such is Allah, your Lord; His is the kingdom. And those, whom you invoke or call upon instead of Him, own not even a Qitmeer (the thin membrane over the date stone)”
[Fatir 35:13]
Think about what Allah says in Surat al-Fatihah (interpretation of the meaning):
“The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection) [Maaliki Yaawm il-deen]”
[al-Faatihah 1:4]
And there is an alternative reading, Maliki yawm il-deen. If we combine the two readings we will see a wondrous meaning, for the Malik (King) has more power and authority than the Maalik (Owner), but a king may sometimes be a king in name only, with no control over affairs, in which case he is a king but not an owner. But as Allah is both Malik and Maalik, then this is confirmation both of His Sovereignty and His control over all affairs.
3 – Belief in His Divinity
i.e., that He is the One True God, with no partner or associate.
Al-Ilaah (God) means the One Who is loved, i.e., the One Who is worshipped out of love and veneration. This is what is meant by Laa ilaaha ill-Allaah (there is no god but Allah), i.e., there is none who is rightfully worshipped except Allah. Allah says (interpretation of the meaning):
“And your Ilaah (God) is One Ilaah (God — Allah), Laa Ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful”
[al-Baqarah 2:163]
“Allah bears witness that Laa ilaaha illa Huwa (none has the right to be worshipped but He), and the angels, and those having knowledge (also give this witness); (He always) maintains His creation in justice. Laa ilaaha illa Huwa (none has the right to be worshipped but He), the All‑Mighty, the All-Wise”
[Aal ‘Imraan 3:18]
Everything that is taken as a god alongside Allaah and worshipped instead of Him, its divinity is false. Allah says (interpretation of the meaning):
“That is because Allah He is the Truth (the only True God of all that exists, Who has no partners or rivals with Him), and what they (the polytheists) invoke besides Him, it is Baatil (falsehood). And verily, Allah He is the Most High, the Most Great”
[al-Hajj 22:62]
Calling them gods does not give them the rights of divinity. Allah says (interpretation of the meaning):
“They are but names which you have named you and your fathers for which Allah has sent down no authority”
[al-Najm 53:23]
Allah tells us that Yoosuf (peace be upon him) said to the prison guard (interpretation of the meaning):
“Are many different lords (gods) better or Allaah, the One, the Irresistible?
You do not worship besides Him but only names which you have named (forged) — you and your fathers — for which Allah has sent down no authority”
[Yoosuf 12:39-40]
No one deserves to be worshipped or singled out for worship except Allah, and no one has any share in this right with Him, no angel who is close to Him nor any Prophet who was sent. Hence the call of all the Messengers, from the first to the last of them, was the call to say Laa ilaaha ill-Allaah. Allah says (interpretation of the meaning):
“And We did not send any Messenger before you (O Muhammad) but We revealed to him (saying): Laa ilaha illa Ana [none has the right to be worshipped but I (Allaah)], so worship Me (Alone and none else)”
[al-Anbiya’ 21:35]
“And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming): “Worship Allah (Alone), and avoid (or keep away from) Taaghoot (all false deities, i.e. do not worship Taghoot besides Allah)”
[al-Nahl 16:36]
But the mushrikeen (polytheists)rejected that and took other gods instead of Allah, which they worshipped alongside Allah, seeking their support and help.
4 – Belief in His Names and Attributes.
i.e., affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation. Allah says (interpretation of the meaning):
“And (all) the Most Beautiful Names belong to Allah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do”
[al-A’raaf 7:180]
This verse indicates that the Most Beautiful names belong to Allah.
And Allah says (interpretation of the meaning):
“His is the highest description (i.e. none has the right to be worshipped but He, and there is nothing comparable unto Him) in the heavens and in the earth. And He is the All‑Mighty, the All‑Wise”
[al-Room 30:27]
This verse indicates that the attributes of perfection belong to Allaah, because “the highest description” is the attribute of perfection. These two verses prove that the most beautiful Names and the most sublime attributes belong to Allaah in general terms. With regard to the details of that, there is a great deal of information in the Qur’aan and Sunnah.
This field of knowledge, i.e., the names and attributes of Allaah, is one of the fields in which there has been a great deal of dispute and division among the ummah, and the ummah has split into various factions regarding the names and attributes of Allaah.
Our attitude towards these differences is that enjoined by Allaah when He said (interpretation of the meaning):
“(And) if you differ in anything amongst yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and in the Last Day”
[al-Nisa’ 4:59]
We refer this dispute to the Book of Allaah and the Sunnah of His Messenger (peace and blessings of Allaah be upon him), seeking guidance therein from the way in which the righteous salaf (predecessors), the Sahaabah (Companions)and Taabi’een (generation after the Companions), understood these verses and ahaadeeth, for they are the most knowledgeable of this ummah as to what Allaah and His Messenger meant. ‘Abd-Allaah ibn Mas’ood spoke the truth when he described the companions of the Prophet (peace and blessings of Allaah be upon him) by saying: “Whoever wants to follow a path, let him follow the path of one who has died, for there is no guarantee that the one who is still alive will not be tempted. Those are the companions of Muhammad (peace and blessings of Allaah be upon him), the most pure in heart of this ummah and the most deep in knowledge, the least sophisticated and complicated, people whom Allaah chose to establish His religion and accompany His Prophet. So acknowledge their rights and adhere to their guidance, for they are following true guidance.”
Everyone who deviates from the path of the salaf in this matter is erring and going astray, and is following a path other than that of the believers, so he deserves the warning issued in the verse where Allaah says (interpretation of the meaning):
“And whoever contradicts and opposes the Messenger (Muhammad) after the right path has been shown clearly to him, and follows other than the believers’ way, We shall keep him in the path he has chosen, and burn him in Hell — what an evil destination!”
[al-Nisa’ 4:115]
Allaah has stipulated that in order to be correctly guided, we must believe what the companions of the Prophet (peace and blessings of Allaah be upon him) believed, as He says (interpretation of the meaning):
“So if they believe in the like of that which you believe then they are rightly guided”
[al-Baqarah 2:137]
Everyone who deviates and wanders far from the path of the salaf is lacking in guidance to the extent that he strays from the path of the salaf.
Based on this, then what we must do in this case is to affirm what Allaah has affirmed for Himself or what His Messenger (peace and blessings of Allaah be upon him) has affirmed of the divine names and attributes; we should take the texts of the Qur’aan and Sunnah at face value, and believe in them as the companions of the Prophet (peace and blessings of Allaah be upon him) did, as they are the best and most knowledgeable of this ummah (may Allaah be pleased with them).
But it should be noted that there are four things to be avoided, whoever falls into one of them has not attained true belief in the names and attributes of Allaah as he is obliged to do. Belief in the names and attributes of Allaah is not correct unless one avoids these four things, which are: tahreef (distortion), ta’teel (denial), tamtheel (likening Allaah to His creation) and takyeef (asking or discussing how).
Hence we say that what is meant by belief in the names and attributes of Allaah is “affirming the names and attributes which Allaah has affirmed for Himself in His Book and in the Sunnah of His Messenger (peace and blessings of Allaah be upon him) in a manner that befits Him, without distorting or denying the meanings, or asking how, or likening Him to His creation.”
There follows a brief explanation of these four things that are to be avoided:
(i) Tahreef (distorting)
What is meant is changing the meaning of the texts of the Qur’aan and Sunnah from their true meaning, which means affirming that the most beautiful names and sublime attributes belong to Allaah, to another meaning which was not intended by Allaah or His Messenger (peace and blessings of Allaah be upon him).
For example:
They distort the meaning of the Hand of Allaah which is mentioned in many texts and say that it refers to His blessing or power.
(ii) Ta’teel (denying)
What is meant is denying the beautiful names and sublime attributes and saying that Allaah does not possess them or some of them.
Everyone who denies one of the names or attributes of Allaah that are proven in the Qur’aan or Sunnah does not truly believe in the names and attributes of Allaah.
(iii) Tamtheel (likening Allaah to His creation)
This means likening the attribute of Allaah to the attribute of a human being, such as saying that Allaah’s Hand is like a man’s hand, or that Allaah hears as a man hears, or that Allaah rose over the Throne like a man sitting on a chair… and so on. Undoubtedly likening the attributes of Allaah to the attributes of His creation is wrong and false. Allaah says (interpretation of the meaning):
“There is nothing like Him, and He is the All‑Hearer, the All‑Seer”
[al-Shoora 42:11]
(iv) Takyeef (discussing how)
This means discussing how the attributes of Allaah are, whereby a person tries to imagine or put into words how the attributes of Allaah are.
This is definitely invalid, and man cannot know this. Allaah says (interpretation of the meaning):
“but they will never encompass anything of His Knowledge”
[Ta-Ha 20:110]
Whoever attains these four things believes truly in Allaah.
We ask Allaah to make us steadfast in faith and cause us to die therein.
And Allaah knows best.
Source:Reference Link
⦁ FAITH IN ISLAM
Faith in English generally means to believe in something or to trust. But faith in Islam has meaning much more than just believing. The Arabic word used for faith is Eeman. Islamically, faith means pronouncing by tongue, fixing in heart and then following it by actions. The most important facet of Islam is faith and “faith” has been given utmost importance.
Eeman is a combination of Belief and Actions. The earlier scholars summed up these two components in their saying: "Eeman is Statement and Action." [See al-Laalakai v.1, p.176]
Statement here includes both; statements of the heart and statement of the tongue (Verbal Confessing) and Action include both, actions of the heart and actions of the body. These two components are broken down into three essential parts for better understanding:-
⦁ Belief of the Heart.
⦁ Confession by the Tongue
⦁ Actions of the Body.
Islam is the fastest growing religion in the world and it is expected that by 2030, one out of every three person will be a Muslim (If Allah Wills)!
The basic faiths among Muslims include six pillars of faith as mentioned in the book of hadith, Sahih Al Muslim Vol 1:1, 6 and Sunan Nasai Vol 6: 4994.
These pillars are:
⦁ Belief in Allah
⦁ Belief in the angels
⦁ Belief in the revealed books
⦁ Belief in the Messengers
⦁ Belief in the hereafter
Belief in the destiny
⦁ Faith in Allah
Belief in Allah comprises four aspects:
The First Aspect: The belief in Allah’s existence. This is established by:
1. Al-Fitrah (the natural pure inclination towards the truth)
2. Al-Aql (reason and analysis),
3. Ash-Sharee’ah (revelation and scripture),
4. Al-Hiss (physical senses).
a) As for the Fitrah, we say the following: Allah created the belief in Him in every human being. Mankind needs not to be taught this belief or think about how to possess it. However, the ones who have this Fitrah corrupted will not benefit from it. The Prophet (sallallahu alaihi wa-sallam) said, what translated means, “Every newly born will be born having Fitrah. However, his parents will either convert him to Judaism, Christianity or Majocism (fire worshipping).” [Saheeh al-Bukhari]
b) The Human Mind must be used to prove the existence of Allah. All this creation, of old and new, must have a Creator who invented and started it. This creation could not have come to existence on its own or by chance. It could not have created itself, because it did not exist beforehand. Therefore, how can it create? Also, the creation could not have been started by accident or chance. Everything that exists must have a Creator who brought it into existence. Creation is magnificent in organization, coherent and correlated in its existence. There is a reason and originator behind every act. All this nullifies the saying that this entire universe was started by chance. What was started by chance cannot be organized in its form because it did not have any organization before it was formed. What makes what was created by chance to be this organized? If all this creation neither could have created itself nor was it created by chance, then it must have an Originator, Allah, the Lord of the worlds. Allah mentioned this reasoning in the Quran, “Were they created by nothing, or were they themselves the creators?” [52:35].
This Ayah means that men were neither created without a Creator nor did they create themselves. Therefore, Allah is the One who created them. This is why when Jubair ibn Mut’im (radiyallaahu anhu) heard the Messenger (sallallahu alaihi wa-sallam) recite this Surah until he reached, “Were they created by nothing, or were they themselves the creators? Or did they create the heavens and the earth? Nay, but they have no firm belief. Or are with them the Treasures of your Lord? Or are they the tyrants with authority to do as they like?” [52:35-37],
Jubair, a disbeliever then, said, “My heart almost flew (from the power of this reasoning mentioned in the Surah). This was the first time that Iman entered my heart.” [Saheeh al-Bukhari]
c) As for the Shari’ah, all divine religions testify to the fact that Allah created the world. All Laws that were sent with these divine and revealed religions contain what benefits mankind. This is evidence to the existence of a Wise and All-Knowing Lord Who knows what brings benefit to His creation, All divinely-revealed religions describe a universe that is self evident to the existence and ability of Allah, Who Creates what He Will.
d) Also, the senses must be used to prove the existence of Allah. We know that Allah accepts the supplication from whoever seek His aid and help, and that He brings them the benefits that they desire. This is clear evidence to the existence of Allah, who said, what translated means, “And (remember) Noah, when he cried (to Us) aforetime We listened to his invocation.” [21:76] and, “(Remember) when you sought help from your Lord and He answered you?” [8:9].
⦁ Faith in angels
The Angels are a matter of the unseen. They are created by Allah and they worship Him. They have no attributes that qualify them to be gods or lords. Allah created them from light, and He bestowed on them the bounty of obeying Him at all times. He gave them the power to carry and implement His orders, “And those who are near Him (the angels) are not too proud to worship Him, nor are they weary (of His worship). They glorify His praises night and day, (and) they never slacken (to do so).” [21:19-20]. They are so numerous that only Allah can count their numbers. Anas (radiyallahu anhu) said, while narrating the story of the Prophet’s (sallallahu alaihi wa-sallam) ascension to heaven, that Al-Bait Al-Ma’amur (the House in heaven that is always inhabited. It is, for the inhabitants of heaven, like the Kaa’bah for the people of earth) was raised for the Prophet (sallallahu alaihi wa-sallam) in heaven so he can see it. Each day, seventy thousand Angels pray in this House, and when they exit from it, they will never get back into it (this shows how numerous the angels are).[Saheeh al-Bukhari and Sahih Muslim]
⦁ Faith in books of revelation
Kutub (books) is plural for Kitab (a book). They are called Kutub because they are written (maktoob). Books, here means the Books that Allah sent down to His Messengers as a mercy and guidance for mankind. These Books are designed to lead mankind to what brings them happiness in this life and in the Hereafter.
To implement the Commandments contained in these Books, unless Allah commanded to the contrary through Naskh (over ruling). We must accept whatever these Books contained of Commandments, even if we do not know the wisdom behind them. All previous Books were over-ruled by the Qur’aan. Allah said, what translated means, “And We have sent down to you (O Muhammad) the Book (this Qur’aan) in truth, confirming the Scripture that came before it and dominant over it.” [5:48]. This means that the Qur’aan is dominant over all other Books. Therefore, no Commandment contained in other than the Qur’aan can be implemented unless it is in agreement with the Qur’aan.
⦁ Faith in prophets
The Messengers are sent to deliver a Message. They are the ones to whom Allah has sent down revelation and who conveys His Law to mankind. Allah ordered them to deliver these Messages.
The first Messenger to be sent was Noah and the last one was Muhammad (sallallaahu alaihi wa-sallam).Allah said, what translated means, “Verily, We have inspired you (O Muhammad) as We inspired Noah and the Prophets after him.” [4:163]. Anas ibn Malik (radiyallaahu anhu) narrated that the Prophet (sallallaahu alaihi wa-sallam) said, during his Hadeeth about Shafa’ah (the right of intercession on mankind’s behalf that Allah grants to His Messenger on the Last Day), “Mankind come to Adam to intercede on their behalf but he declines, saying: ‘Go to Noah, the First Messenger that Allah sent...” [Saheeh al-Bukharee] Also, Allah said, what translated means, “Muhammad (sallallaahu alaihi wa-sallam) is not the father of any man among you, but he is the Messenger of Allah, and the Last (end) of Prophets.” [33:40].
Allah sent Messengers to every nation and provided them with Laws that their nations must follow. Some Messengers were sent to revive a Message of a previous Messenger. Allah said, what translated means,“And verily, We have sent among every nation a Messenger (proclaiming): “Worship Allah (alone), and avoid all Taghut (false deities).” [16:36], The Messengers are only humans and they do not possess any attributes that qualify them to be gods.
⦁ Faith in hereafter
The Last Day is the Day when mankind will be resurrected to be asked about their deeds and receive reward or punishment for them. It is called “the Last Day,” because it is the last day, no day after that. Afterwards, people of Paradise will permanently reside and take their places in it, and people of Hell will permanently reside and take their places in it.
Allah said, what translated means, “As We began the first creation, We shall repeat it, (it is) a promise binding upon Us. Truly, We shall do it." [21:104].
The Resurrection is a true event that the Quraan, the Sunnah and the consensus of Muslims have confirmed. Allah said, what translated means, “After that, surely you will die. Then (again), surely, you will be resurrected on the Day of Resurrection.” [23:15-16].
⦁ Faith in destiny
Al-Qadar is Allah’s predestination of measurements and sustenance of everything and everyone, according to His Knowledge and Wisdom.
Aspects Of Belief In Al-Qadar
1. Knowledge - The belief that Allah’s Knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s Knowledge encompasses all of His Actions and actions taken by His slaves.
2. Writing - The belief that Allah recorded everything in a Book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allahknows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to Creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s Actions or actions taken by His slaves, can happen without His Permission. He said, what translated means, “And your Lord Creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is Who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the Creator of all things, and He is the Guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
As for the Reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s Will and Power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [81:28-29]. The universe is Allah’s property and nothing happens in His Kingdom without His Knowledge and Permission.
Source:http://www.askislampedia.com/en/wiki/-/wiki/English_wiki/Faith+in+Islam
⦁ RIGHTEOUSNESS OR AL-BIRR
Righteousness according to various dictionaries it means morally good or following religious or moral laws in a justifiable manner. In Arabic it is called as Al-Birr.It is very common for to hear (and even use) such words of praise: That person is a very righteous person. Or…Such and such person is not a righteous person at all. Who are actual Righteous persons (i.e. Al-Birr)? What is actual Righteousness?
⦁ Quran
Quran gives the clear definition of righteousness in detail. Allah said: “It is not Al- Birr (righteousness) that you turn your faces towards east and / or west (in prayers); but Al-Birr (righteous) is one who;
1. Believes in
a) Allah
b) The Last Day
c) The Angels
d) The Book (Qur’an)
e) The Prophets.
2. Gives his / her wealth, inspite of love for it,
a) To the kinsfolk
b) To the orphans
c) To Al-Masakeen (the poor people)
d) To the wayfarer (musafir)
e) To those who ask
f) To set the slaves free.
3. Performs As-Salat
4. Gives Zakat
5. Fulfill their covenant when they make it (meaning: to keep promises)
6. Are patient in extreme poverty & ailment and at the times of fighting (battles).
Such are the people of truth and they are Al-Muttaqun(Pious)”. Qur’an Surah Al-Baqarah, 2: 177
The first thing is to have Eeman(Belief) on Allah and 4 other things mentioned there; the second thing is to spend wealth. Spending wealth has been placed before performing Salat. In fact, performing Salat is preceded by spending wealth and succeeded by paying Zakat. It shows how much weightage Allah gives to spending in the cause of Allah.
Allah mentions in the Quran : “By no means shall you attain Al-Birr (piety, righteousness, Allah’s reward), unless you spend of that which you love; and whatever of good you spend, Allah knows it well.”Quran Surah Aal-Imran, 3:92
⦁ Hadith
It was narrated that Anas said:"When this ayath was revealed -'By no means shall you attain Al Birr (piety, righteousness (Quran 3:92)--here it means Allah's reward, i.e. Paradise), unless you spend (in Allah's cause) of that which you love'- Abu Talha said: 'Our Lord will ask us about our wealth. I adjure you, O Messenger of Allah! I am giving my land to Allah.' The Messenger of Allah said: 'Make it for your relatives, Hassan bin Thabit and Ubayy bin Ka'b.'" Sahih al-Bukhari Vol.4:2758 and Sunan an-Nasa'i Vol.4 :3602
⦁ Scholars view
Shaykh Muhammad ibn ‘Uthaymeen (may Allah have mercy on him),
Our advice to this young man who is heading in the right direction, in-sha-Allah, is:
1. He should always ask Allah to keep him steadfast and on the right path.
2. He should read the Qur'an a great deal and ponder its meanings, because this Qur'an has a great impact on the heart, if one reads it carefully and ponders it.
3. He should strive to do acts of worship regularly, without getting bored or feeling lazy, because the Prophet (blessings and peace of Allah be upon him) sought refuge with Allah from incapability and laziness.
4. He should strive to keep company with good people and avoid keeping company with bad people.
5. He should advise himself when his nafs is influencing him and should say to himself: The distance is far and the path is long, let him advise himself to be steadfast, because Paradise is surrounded with difficult things and Hell is surrounded with whims and desires.
6. He should keep away from bad friends, even if they were his friends before, because bad friends will influence him. Hence the Prophet (blessings and peace of Allah be upon him) said: “The likeness of a bad companion is that of the one who works the bellows: either he will burn your clothes or you will notice a bad smell from him.” Liqa’aat al-Baab al-Maftooh, 1/153
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