Sincerity

"The first duty of every servant who wishes to obey Allah the Exalted is to learn intention first for the sake of understanding, then to correct it through action after understanding the essence of truthfulness and sincerity, which are the servant's means to salvation and deliverance. We will discuss the meanings of truth and sincerity in three chapters. Chapter One: The Reality of Intention and Its Meaning In this chapter: Explanation of the virtue of intention Explanation of the reality of intention Explanation of how intention is better than action Explanation of the superiority of actions related to the self Explanation of how intention is beyond choice"

"Al-Sousi said: "Sincerity is the absence of seeing sincerity, for anyone who witnesses sincerity in their sincerity needs their sincerity to be sincere. This points to purifying the act from self-admiration, as attention to sincerity itself is vanity and a flaw. The pure is what is free from all flaws. Al-Sahl, may Allah have mercy on him, said: "Sincerity means that the servant's rest and movement are exclusively for Allah."

"and the action remains motivated by religion, then it does not invalidate the action. The original intention remains the motivator for the action and its completion. Narrations regarding ostentation apply when one has no intention except for showing off. When the intention for ostentation equals or outweighs the intention for reward, it affects the action."

"Therefore, one must be vigilant and observant of these subtleties, or risk joining the ranks of the devil's followers without realizing it. Explanations of the Statements of the Elders on Sincerity Al-Sousi said: "Sincerity is the absence of seeing sincerity, for anyone who witnesses sincerity in their sincerity needs their sincerity to be sincere."

"for it has three elements: the ostentatious act, the purpose behind the ostentation, and the intention of the ostentation itself. The first element is the intention of ostentation itself, which could be either purely without the desire for worship and reward from God or together with the desire for reward. If it is the latter, it could either be that the desire for reward is stronger and more dominant, weaker, or equal to the purpose of worship, making four levels: The first, and most severe, is that his intention for reward is absent, like the one who prays among people but would not pray if alone, or might even pray without purification among people."

"A clarification of the essence of ostentation and what is ostentatious. A clarification of the levels of ostentation and what invisible ostentation entails, what invalidates an action due to ostentation and what does not, and clarification of the remedy and treatment for ostentation. A clarification of the lenience regarding displaying acts of obedience and concealing sins, and the issue of ceasing acts of obedience for fear of ostentation and afflictions."

"Without the intention for reward, ostentation propels him to work; this is close to the previous level. In what contains an element of the intention for reward that does not independently motivate the act, it does not negate detestation or sin. The third is when one's intention for reward and intention for ostentation are equal, such that if each existed independently without the other, neither would motivate him to act."

"Thus, all people are doomed except those who possess knowledge, and those who possess knowledge are doomed except those who act upon it, and those who act upon it are doomed except those who are sincere, and the sincere are in great danger. For action without intention leads to exhaustion, intention without sincerity leads to hypocrisy, equating with disobedience, and sincerity without truth leads to vanity."

"content with Allah's decree while dissatisfied, reliant on Allah while dependent on status, authority, wealth, and means. He believes himself to be sincere while showing off. He describes sincerity but abandons it in his description. He describes ostentation while being ostentatious, wanting followers to believe that if he were not sincere, he would not recognize the subtleties of ostentation."

"This involves purifying one's intention, maintaining sincerity, refraining from hypocrisy, and avoiding the incitements of afflictions, while firmly intending sincerity and fidelity. This is a severe test of patience for those who understand the true nature of intention and sincerity and the dangers of hypocrisy and the pitfalls of the soul."

"What becomes most important is what leads them to Allah and benefits them in the hereafter. When this intention prevails in their heart, their intention in all matters becomes sincere. For instance, if they eat or fulfill their needs, their aim is to seek help in following the path to the hereafter. Their intention is corrected, freeing them from deceit stemming from conflicting purposes and inclinations toward the world, status, and wealth, which corrupt intentions."

"Eventually, they married, and the condition ceased, with children being born to them. When a seeker requires marriage, they should maintain a sincere intention at the beginning and throughout the marriage. Initially, this means having a good intention, and in continuation, it means maintaining good character, sincere conduct, and fulfilling obligatory rights, as detailed in the Book of the Etiquette of Marriage."

"remains seated instead of seeking the safety of a nearby fort. The terrors of the afterlife have no fortress except the sincere utterance of La ilaha illa Allah. There is no God but Allah. Sincerity in this means having no aim other than Allah. Those who follow their desires as their deity are far from sincerity in their monotheism and leave their fate in peril. Now, consider the hadith of Abu Sa'id. People will be gathered on the bridge over hell, which is covered with thorns, hooks, and grabs. This hadith is agreed upon with different wording. And the hadith of Ibn Mas'ud, Allah will gather the first and last generations for a known appointed day,"

"on their inclination. When these deterrents are absent, reflection occurs, leading to a decision based on reason, which is called belief. The fourth state is the resolve to act and the firm intention to do so. This is known as serious intention and planning. Initially, this resolve may be weak, but if the heart continues to entertain the initial thought, the intention becomes firm and turns into a determined will. Once the will is resolved, a person might regret the decision and abandon the action, or they might be distracted by an obstacle or prevented by a hindrance, making the action unattainable."

""obligation" from voluntary prayers, and "Dhuhr" from 'Asr or others. These meanings should be present in your heart, as they constitute the intention, and the words are reminders and aids for their presence. Strive to maintain this intention until the end of the takbir, without it departing. When the intention is present in your heart, raise your hands to shoulder level after releasing them, so they're level with your shoulders and thumbs align with your earlobes and tops of your ears, thus encompassing the transmitted traditions."

"footsteps and find out if he was alive. His sister watched from afar and saw him, feeling both relief and joy. When the wet nurses failed, she suggested, I can direct you to a household that will rear him for you and will be sincere to him. Suspicious of her knowledge, they asked how she knew of their sincerity. She explained, their sincerity comes from their tenderness and their longing for the king's favor. They sent her to fetch the household and she hurried to her mother with the news. When Moses's mother placed him in her lap, he nestled and suckled until he was full. The messenger informed Pharaoh's wife that they had"

"Sincerity is not complete without truthfulness, nor is truthfulness complete without sincerity. Both require patience to be complete. It is said that if someone sees sincerity in their own sincerity, then their sincerity needs further sincerity. The deficiency of every sincere person in their sincerity is to the extent that they see their own sincerity."

"These include sincerity, reliance, love, righteousness, repentance, fear, hope, firm belief, and intention in worship. Intention is an additional degree beyond sincerity, as sincerity involves singling out the worshiped from others. The intention behind acts of worship has two levels. The first is distinguishing acts of worship from habitual actions. The second is distinguishing between the ranks of various acts of worship."

"The deficiency of every sincere person in their sincerity is to the extent that they see their own sincerity. When they no longer see it, they become truly sincere. Sincerity is described as the equality of a person's actions in both public and private. Ostentation occurs when one's outward appearance is better than their inner self."

"Consider a man who sits in the city, laboring day and night to learn about the stages of the spiritual path, its obstacles, and its challenges. Another man, driven by passion and sincere intention, embarks on the path and travels it. His sincerity makes him independent of the knowledge of the one sitting, as he experiences the path directly. However, the idea that sincere intention alone can suffice without knowledge of what is lawful and unlawful, the rulings of commands and prohibitions, and the understanding of acts of worship is misguided."

""Those who broke their fast today have taken the reward." As for interpretative concessions based on differences in schools of thought and opinions that may be right or wrong, taking them is considered idleness and contradicts sincerity. §§U0007§§ Chapter: The third degree is sincerity in understanding sincerity. True sincerity, according to the people of distinction, is achieved when the pleasure of the Truth aligns with the servant's actions, state, or time, along with the servant's certainty and intention."

"The correction of intention is achieved through two things: singling out the intended purpose and focusing one's concern entirely on it. The essence of this is the unification of intention and purpose. If one's intention or purpose is divided, it is not correct. The شَيْخ previously expressed this as "an intention that motivates discipline, frees from hesitation, and calls for avoiding rewards." Thus, connection at this level is through this intention."

"Suppose His universal intention for them is indeed their current state. In that case, His religious and legal intention is to denounce those who follow the universal intention. If you neglect His religious intention, you are not aligning yourself with what He loves and approves of. Aligning yourself with His universal intention, which He has decreed, will not benefit you."

"They asked, "O أَبُو عَلِيّ, what is the most sincere and the most correct?" He said: If the deed is sincere but not correct, it will not be accepted, and if it is correct but not sincere, it will not be accepted, until it is both sincere and correct. The sincere is what is for اللّٰه, and the correct is what is according to the السُّنَّة."

"The obligatory acts of the heart are generally agreed upon, though there may be differences in some aspects. These include sincerity, reliance, love, righteousness, repentance, fear, hope, firm belief, and intention in worship. Intention is an additional degree beyond sincerity, as sincerity involves singling out the worshiped from others."

"الفُضَيْل بْن عِيَاض said: The best deed is the most sincere and the most correct. They asked, "O أَبُو عَلِيّ, what is the most sincere and the most correct?" He said: If the deed is sincere but not correct, it will not be accepted, and if it is correct but not sincere, it will not be accepted, until it is both sincere and correct."

"finds Him a remover of distress and a deliverer. The one in dire need, if sincere in his desperation, finds Him merciful and helpful. The fearful, if sincere in seeking refuge, finds Him a source of security. The hopeful, if sincere in his hope, finds Him as he expects. The one who loves, seeks, and desires اللّٰه, who seeks no substitute and is not satisfied with anything else, if sincere in his love and desire, finds a more profound existence than these states."

"The rule of intention is derived from the rule of the intended goal. When the intended goal is worthy of preference, the intention related to it is likewise. Thus, intention and path are dependent on the intended goal. The completion of servitude is to align with the Messenger, peace be upon him, in his intended goal, his intention, and his path."

"to Allah and supplicate for the removal of this ailment, seeking to return the heart to Him. The most effective remedy is sincerity to Allah. This cure is mentioned in the Quran, where Allah says in Surah Yusuf, Thus did we avert from him evil and illicit desire. Surely, he was one of our sincere servants. Allah turned away the evil of passion and sin from him due to his sincerity. A pure heart, sincerely devoted to Allah, cannot be overtaken by passion for images as it only takes hold of an empty heart. Let the wise understand that reason and Islamic law require the pursuit of benefits, perfecting them, and eradicating corruptions."

"Sincerity and Tawhid are a tree in the heart: its branches are deeds, and its fruit is a goodly life in this world and abiding bliss in the Hereafter. And just as the fruits of Paradise are neither cut off nor withheld, so too is the fruit of Tawhid and sincerity in this world. Idolatry, falsehood, and ostentation are a tree in the heart whose fruit in this world is fear, anxiety, grief, constriction of the breast, and darkness of the heart, and whose fruit in the Hereafter is the tree of Zaqqum and lasting torment. God has mentioned these two trees in the Surah of Ibrahim."

"Abu Ali al-Dhaqqaq, may God have mercy on him, said sincerity is avoiding the observation of creation, while truthfulness is abstaining from self-admiration. A sincere person has no ostentation, and a truthful person has no self-admiration. Abu Yaqub al-Susi, may God be pleased with him, noted that when people witness sincerity in their sincerity, it requires a new level of sincerity."

"the rarest thing in the world is sincerity. Abu Uthman al-Maghribi, may God have mercy on him, explained that the sincerity of common people involves no share for the self, while the sincerity of the elect occurs without their intention. Acts of obedience appear from them while they remain detached, not seeing or counting these deeds."

"noted that when people witness sincerity in their sincerity, it requires a new level of sincerity. Dhu al-Nun, may God be pleased with him, identified three signs of sincerity, the equality of praise and blame from common people, forgetting the visibility of deeds amidst the deeds, and seeking the reward of deeds in the hereafter."

"he is with people and increases his deeds when praised and decreases them when criticized al-fudail Ibn Iyad may Allah have mercy on him said leaving an action for the sake of the people is showing off and doing an action for the sake of the people is associating partners with God sincerity is that Allah protects you from both we ask Allah for assistance and sincerity in our actions words movements and stillness indeed he is generous and kind exhortation Oh servants of Allah your days are few and your admonitions are fleeting let the last ones inform the first ones and let the heedless awaken before the caravans depart oh you who are certain that you will undoubtedly"

"by Muslim the Prophet peace be upon him said whoever hears Allah hears him and whoever shows off Allah will show him off al-qatabi explained that this means whoever performs an action without sincerity seeking to be seen and heard by the people will be rewarded by being exposed and disgraced revealing what he concealed and desired and Allah knows best the Prophet peace be upon him also said the slightest form of showing off is a type of polytheism he said the thing I fear most for you is minor polytheism it was asked what is that Oh messenger of Allah he replied showing off Allah says on the day when he will"