Steps Towards Happiness - How Can I Be Sincere to Allah in All My Actions?

Satan seeks to corrupt the righteous deeds of humans. A believer remains in constant struggle against their enemy, Satan, until they meet Allah with faith in Him and with sincerity in all their actions solely for Him. The most important factors of sincerity are as follows:

1. Du'a (Supplication):

Guidance is in the hands of Allah, and hearts are between two fingers from the fingers of the Most Merciful, He turns them as He wills. So, seek refuge in Allah Who rests all guidance, express to Him your needs and poverty, and continually ask Him for sincerity. One of the most frequent supplications of Umar ibn al-Khattab, may Allah be pleased with him, was: "O Allah, make all of my deeds righteous, and make them solely for Your sake, and do not make anyone have a share in them."1

2. Concealing One’s Own Deeds:

Whenever a deed, in which concealing is legislated, is hidden, it becomes closer to sincerity and more likely to be accepted. The sincere believer loves to conceal their good deeds, just as they love to hide their sins. In the narration of the seven people that will be shaded by Allah under His shade on the day when there will be no shade except His shade, it is mentioned: "And a man who gives charity so secretly that his left hand does not know what his right hand has given.” Agreed upon.

Bishr ibn al-Harith2, may Allah have mercy on him, said: "Do not do good deeds seeking to be mentioned. Conceal your good deeds just as you conceal your sins"1.

Supererogatory night prayers were favoured over daytime prayers, and seeking forgiveness in the pre-dawn hours was preferred over other times, because that is hidden and closer to sincerity.

3. Looking at the Deeds of the Righteous Who Are Above You:

In your righteous deeds, do not look at the actions of your contemporaries who are below you in hurrying towards good. Instead, always aspire to emulate the prophets and the righteous. Allah, may He be glorified, says: ﴿ 

أُو۟لَـٰٓئِكَ ٱلَّذِينَ هَدَى ٱللَّهُ ۖ فَبِهُدَىٰهُمُ ٱقْتَدِهْ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا ۖ إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَـٰلَمِينَ ٩٠

Those are the ones whom Allah has guided, so from their guidance take an example” 

(Surah Al-An'am, 6:90)

Read the biographies of the righteous among the scholars, worshippers, noble individuals, and ascetics. This is more likely to increase faith in the heart.

4. Belittling One’s Own Deeds:

One of the flaws of a servant is being pleased with oneself. Whoever looks at themselves with a sense of satisfaction has destroyed themselves. And whoever looks at their own deeds with a sense of wonder diminishes their sincerity, weakens it, or nullifies the righteous deed after performing it. Ibn al-Qayyim, may Allah have mercy on him, said: "A sign of accepting a deed is its insignificance and independence in your heart, to the extent that a knowledgeable person seeks forgiveness from Allah after their obedience." It was the practice of the Messenger of Allah, peace be upon him, that when he finished his prayer, he would seek forgiveness from Allah three times.

5. Fear of the Non-Acceptance of Deeds:

Consider every righteous deed that you perform to be something small. When you do it, be afraid of its non-acceptance. Safeguard yourself from being amazed or proud of it. Instead, let the fear of its non-acceptance remain suspended. Allah, may He be glorified, says: 

وَلَا تَكُونُوا۟ كَٱلَّتِى نَقَضَتْ غَزْلَهَا مِنۢ بَعْدِ قُوَّةٍ أَنكَـٰثًۭا تَتَّخِذُونَ أَيْمَـٰنَكُمْ دَخَلًۢا بَيْنَكُمْ أَن تَكُونَ أُمَّةٌ هِىَ أَرْبَىٰ مِنْ أُمَّةٍ ۚ إِنَّمَا يَبْلُوكُمُ ٱللَّهُ بِهِۦ ۚ وَلَيُبَيِّنَنَّ لَكُمْ يَوْمَ ٱلْقِيَـٰمَةِ مَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ٩٢

“And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ”. 

(Surah An-Nahl, 16:92)

Imam Ahmad2 and At-Tirmidhi3 narrated that Umm al-Mu'minin

1Aisha1, may Allah be pleased with her, said:

 “I said:  ‘O Messenger of Allah, 

وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ ٦٠

“And they who give what they give while their hearts are fearful because they will be returning to their Lord – “

(Surah Al-Muminun, 23:60)

Is this the one who steals, commits adultery and drinks alcohol?’ He said: ‘No, O daughter of Abu Bakr As-Siddiq, rather it is a man who fasts and gives charity and prays, but he fears that those will not be accepted from him.”

Ibn Kathir, in his explanation of the verse mentioned above, said: "And those who give what they give while their hearts are fearful because they may not be accepted, due to their fear that they may have fallen short in fulfilling the conditions of giving. 2"

Sincerity requires striving before, during, and after the deed.

6. Not Being Affected by People's Speech:

A truly successful individual is one who is not affected by the praise of people. When they are praised for doing good, it only increases their humility and fear of Allah. They firmly believe that people's praise can be a source of temptation for them. They supplicate to Allah to protect them from this temptation, as no one can benefit or harm with praise or disparagement except Allah. Thus, people should be regarded with the same status as the inhabitants of graves, who cannot bring any benefit or harm to you. Ibn al-Jawzi, may Allah have mercy on him, said: "Abstain from seeking people's approval, eliminate the desire for status from their hearts through righteous actions, sincerity in intentions, and concealing one's state. This is what elevates a person.1"

7. Recognizing that People Neither Control Paradise nor Hellfire:

When a servant realizes that those people seek to please will stand with him in the gathering of Judgment Day, fearful and exposed, he understands that directing his intentions towards them is misplaced. They are incapable of easing his burden in that difficult time. When doing so, you realise that actions should only be intended for the One who possesses reward and punishment, and to whom all slaves are humbled.

So, O believer, be certain that human beings do not possess Paradise to grant you an entry into it, nor do they have the power to rescue you from the Hellfire, even if you were to seek their help. Even if all of humanity, from Adam until the last person, were to stand behind you, they would not be able to advance you even a single step towards Paradise.

So why seek the approval of people who have no control over your fate? Ibn Rajab, may Allah have mercy on him, said: "Whoever fasts, prays, and remembers Allah, seeking worldly reputation, there is no good in it for him at all. It does not benefit him, due to the sins associated with it, and it does not benefit anyone else either2."

Furthermore, those for whom you adorn your actions for the sake of praise will not fulfil your desires. Rather, they will criticize you, expose your flaws, and harbour animosity towards you. The Prophet, peace be upon him, said: “He who wants to publicise (his deeds, to get people to to praise him), Allah will publicise (his humility), and he who makes a display (of his deeds, to get people to to praise him), Allah will make a display of him” (Agreed Upon)1.

However, if you strive sincerely for the sake of Allah, He will love you, and the servants will love you. Allah, glorified be He, says: 

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمَـٰنُ وُدًّۭا ٩٦

“Indeed, those who have believed and done righteous deeds - the Most Merciful will appoint for them affection”. 

(Surah Maryam, 19:96)

(i.e. Love)2

8. Remember that You Will Be Alone in the Grave:

Souls are rectified by remembering their purpose. When a servant realizes that they will be confined to the grave alone, without any companion, and that nothing will benefit them except righteous deeds, and that all human beings cannot alleviate any punishment of the grave for them, and that everything is in the hands of Allah. He then firmly believes that nothing can save him except the sincere actions for the Creator alone, exalted and majestic. Ibn al-Qayyim, may Allah have mercy on him, said: "Preparation to meet Allah is among the most beneficial things for a servant and the most effective in achieving their rectitude. For whoever prepares to meet Allah, their heart will be detached from the worldly life and perusing it."1

Referensi

1 Narrated by Ahmad in Az-Zuhd (p. 97), number (617).

2 Abu Nasr Bishr ibn al-Harith ibn Abdul Rahman al-Marwazi, commonly knowNubala" (469/10)

1Siyar A'lam al-Nubala" (476/10)n as Bishr al-Hafi, was born in the year 152 AH and passed away in the year 227 AH. "Siyar A'lam al-

1 Madarij as-Salikeen, (62/2).

2 Musnad Ahmad, Hadith No. 25263

Imam Ahmad refers to Imam Ahmad ibn Hanbal, Abu Abdullah Ahmad ibn Muhammad ibn Hanbal ash-Shaibani al-Marwizi al-Baghdadi. He was Imam of Ahl al-Sunnah wal-Jama'ah, one of the four Imams of the four Sunni madhahib (schools of fiqh). He was born in 164 AH and passed away in 241 AH. Tabaqat al-Hanabilah, (4/1).

3 the book of interpretation of Quran, Chapter of Surah Al-Mu'minun, no. (3175).

1 She is Umm al-Mu'minin Aisha bint Abu Bakr as-Siddiq, the wife of the Prophet Mohammed, peace be upon him. She was born four or five years after the Prophet's mission began. The Prophet married her in Makkah two years before the Hijrah (migration to Madinah), and died in the year 58 AH. This information can be found in Al-Isti'ab fi Ma'rifat al-As-Sahabah (1881/4) and Al-Isabah fi Tamyiz al-Sahabah (231/8).

2 Tafsir Ibn Kathir (480/5).

1 Sayd al-Khatir (p. 264)

2 Jami' al-'Ulum wa al-Hikam (67/1).

1 Narrated by Al-Bukhari in the Book of Riqaq, Chapter on Showing Off and the Candle, Hadith number (6499), and Muslim in the Book of Asceticism and Reliance, Chapter on Associating Partners with Allah in One's Deeds, Hadith number (2987), from the narration of Jundub, may Allah be pleased with him.

2 Tafsir Ibn Kathir (269/5).1 Tariq al-Hijratayn (p. 176).

Steps Towards Happiness - The Reward of Sincerity

Good deeds are only accepted when accompanied by sincerity. Without sincerity, actions will be rejected, even if they are many. Sincerity, by the permission of Allah, prevents Satan from having control over the servant. Allah, glorified be He, said about Iblis:

قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ ٨٢

إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ ٨٣

“[Iblees] said, "By your might, I will surely mislead them all. Except, among them, Your chosen servants." 

(Surah Sad:82-83)

The sincere servant is protected by Allah from disobedience and detestable acts. Allah, glorified be He, said about Yusuf:

وَلَقَدْ هَمَّتْ بِهِۦ ۖ وَهَمَّ بِهَا لَوْلَآ أَن رَّءَا بُرْهَـٰنَ رَبِّهِۦ ۚ كَذَٰلِكَ لِنَصْرِفَ عَنْهُ ٱلسُّوٓءَ وَٱلْفَحْشَآءَ ۚ إِنَّهُۥ مِنْ عِبَادِنَا ٱلْمُخْلَصِينَ ٢٤

“And thus [it was] that We should avert from him evil and immorality. Indeed, he was of Our chosen servants.” 

(Surah Yusuf: 12: 24)

Sincerity brings tranquility to the heart, a sense of happiness, and liberation from the humiliation of others. Al-Fudayl ibn 'Iyad, may Allah have mercy on him, beautifully stated: "Whoever knows people finds rest.1" Meaning, that when he realizes that they cannot benefit or harm him, he finds rest from them.

With sincerity, the ranks are elevated, and the doors of goodness are opened. The Prophet, peace be upon him, said: 'If you remain behind, whatever good deed you will do for Allah's Sake, will raise and upgrade you to a higher position (in Allah's Sight)” (Agreed upon)1

Abu Bakr bin Ayyash2, may Allah have mercy on him, said: Abu Bakr did not precede them - meaning he did not precede the Companions - in prayer or fasting, but rather with something that settled in his heart3.

Even a small deed with sincerity is great in the sight of Allah, and the reward is multiplied. The Prophet, peace be upon him, said: “If anyone gives as sadaqa the equivalent of a date from something lawfully earned, for Allah accepts only what is lawful, Allah will accept it with His right hand, then foster it4 for the one who gave it as one of you fosters his colt5, till it becomes like a mountain.” (Agreed upon)6

Abdullah ibn Al-Mubarak7, may Allah have mercy on him, said: " A small deed may become great by intention, and a great deed may become small by intention."1

Ibn Kathir, may Allah have mercy on him, said regarding the verse:

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ يُضَـٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ٢٦١

“And Allah multiplies [His reward] for whom He wills. And Allah is all-encompassing and Knowing.” 

(Surah Al-Baqarah 2:261): 

That is, according to his sincerity in his deed.2

When sincerity is strengthened, the intention is magnified, and the righteous deed is concealed (from others) - one of the acts in which hiding is recommended - the servant draws near to his Lord. The Prophet, peace be upon him, said: “Seven people will be shaded by Allah under His shade on the day when there will be no shade except His ....” He mentioned from the seven , “a man who gives charity so secretly that his left hand does not know what his right hand has given.” (i.e. Nobody knows how much he has given in charity). Agreed upon3

ReferensiL

1 Majmu' Fatwa Sheikh al-Islam (93/1).

1 Narrated by Bukhari, Book of Funerals, Chapter on The Mourning of the Prophet صلى الله عليه وسلم for Sa'd

ibn Khawla, number (1295), and Muslim, Book of Wills, Chapter on Wills with One-Third, number (1628), from the hadith of Sa'd ibn Abi Waqqas.

2 His name is Abu Bakr ibn Ayyash ibn Salim, a freed slave of the Banu Asad al-Hanat tribe. There is a difference of opinion regarding his name. He was born in the year 95 AH and passed away in the year 193 AH. Siyar A'lam al-Nubala (8/495), Tadhkirat al-Huffaz by al-Dhahabi (194/1).

3 Minhaj al-Sunnah by Sheikh al-Islam (223/6).

4 It means: to preserve and nurture, to take care of something, to rectify and reform it. Mashariq al-Anwar (280/1), Al-Nihayah fi Ghareeb al-Hadith wa al-Athar (179/2).

5 Al-Nihayah fi Ghareeb al-Hadith wa al-Athar (474/3).

6 Narrated by Bukhari, Book of Zakat, Chapter on Allah not accepting charity from ill-gotten gains, number (1410), and Muslim, Book of Zakat, Chapter on Accepting Charity from Questionable Earnings and Nurturing It, number (1014), from the hadith of Abu Hurairah, may Allah be pleased with him.

7 His name is Abu Abdur Rahman Abdul

lah ibn al-Mubarak ibn Wadhih al-Hanzali, their freed slave, al-Marwazi. He was born in the year 118 AH and passed away in the year 181 AH. Tadhkirat al-Huffaz by al-Dhahabi (201/1).

1 Jami' al-'Ulum wa al-Hikam (71/1).

2 Tafsir Ibn Kathir (693/1).

3 Narrated by Bukhari, Book of Adhan, Chapter on Sitting in the Mosque Waiting for Prayer and the Virtue of Mosques, number (660), and Muslim, Book of Zakat, Chapter on the Virtue of Concealing Charity, number (1031), from the hadith of Abu Hurairah, may Allah be pleased with him.

Steps Towards Happiness -Throughout a Sincere Intention You Attain the Reward of the Action, Even If You Do Not Perform It.

Generosity is one of the qualities of Allah. When a servant intends to perform righteous deeds but is unable to do so due to circumstances beyond their control, they will still be rewarded for that action as a gracious gift from Allah. Jabir ibn Abdullah1, may Allah be pleased with him, reported that “We accompanied the Prophet, peace be upon him, in an expedition when he said, "Some people have remained behind us in Al-Madinah, and we never cross a valley but they are with us. They were held back by sickness." In another narration the wordings are: "... Except that they are participating with you in gaining the reward." 

(Muslim)2

Al-Bukhari also narrated this hadith on the authority of Anas ibn Malik3 (may Allah be pleased with him), who narrated that after returning from the Battle of Tabuk, the Prophet, peace be upon him, said, "There are some people in Madinah who, whenever we took a path or crossed a valley, they were with us. They were held back due to a valid excuse."4

The Prophet, peace be upon him, also mentioned a person who has no wealth but intends to give charity and says, "If I had wealth, I would do the deeds of so-and-so." The Prophet, peace be upon him, said, "He is rewarded according to his intention, and he will have the same reward." 

(Tirmidhi)1

On the authority of Ibn Abbas2 (may Allah be pleased with him), from the Messenger of Allah (peace and blessings of Allah be upon him), from what he has related from his Lord: Verily Allah Ta’ala has written down the good deeds and the evil deeds, and then explained it [by saying]: “Whosoever intended to perform a good deed, but did not do it, then Allah writes it down with Himself as a complete good deed. And if he intended to perform it and then did perform it, then Allah writes it down with Himself as from ten good deeds up to seven hundred times, up to many times multiplied.” 

(Al-Bukhari)3 (Muslim)4

Thus, a Muslim keeps his intention for every good deed, as Umar ibn al-Khattab5, may Allah be pleased with him, said: "The best of deeds is1 sincerity of intention in what is with Allah1." And Dawud al-Tai2 )may Allah have mercy on him( said: "I have seen all goodness gathered in having a good intention."3

Whoever desires that his actions be complete should make his intention good, indeed, Allah rewards the servant according to his intention, even a morsel of food. The prophet, peace be upon him, said: “You will not spend anything, seeking thereby to please Allah, without being rewarded for it, even the morsel of food you put in your wife's mouth.” (Agreed upon).4

The righteous predecessors used to emphasize having a good intention in every righteous matter. Yahya ibn Abi Kathir5, may Allah have mercy on him, said: "Learn the intention, for it goes further than actions do."6 And Zubeid al-Yami7, may Allah have mercy on him, said: "Have a good intention in everything you want to do, even in going to the restroom"8.

References:

1 Jabir ibn Abdullah ibn Amr al-Khazraji al-Ansari. He was of those who was present during the Pledge of al-Aqabah. He died in 74 AH, and lived for ninety-four years. (Al-Isabah fi Tamyiz al-Sahabah 546/1)

2 Muslim, Book of Leadership, Chapter: The reward for those who missed out on joining the army due to illness or any other valid excuse, Hadith no. 1911.

3 Anas ibn Malik ibn al-Nadr al-Khazraji al-Ansari, who participated in eight expeditions with the Messenger of Allah, died in 93 AH, and was the last Companion to pass away in Basra. (Ma'rifat al-Sahabah by Abu Nu'aym 231/1)

4 Bukhari, Book of Jihad and Expeditions, Chapter: The reward for those who have a valid excuse for not participating in a battle, Hadith no. 2839.

Book of Asceticism, Chapter: What is mentioned about this world being like four dots, Hadith number (2325), on the authority of Abu Kabsha al-Anmari. Al-Tirmidhi is Abu Isa Muhammad ibn Isa ibn Sawrah al-Sulami al-Tirmidhi. He was born in the year 210 AH and passed away in the year 279 AH. His biography can be found in Tadhkirat al-Huffaz by al-Dhahabi (154/2) and Siyar A'lam al-Nubala (270/13)

2 He is Abu al-Abbas Abdullah ibn Abbas: a Hashemite Qurashi from the Banu Hashim clan, cousin of the Messenger of Allah. He was born in the year 3 AH and passed away in the year 68 AH or 70 AH. His biography can be found in Asad al-Ghaba fi Ma'rifat al-Sahaba (3/186) and al-Isaba fi Tamyiz al-Sahaba (121/4).

3 Book of Softening the Hearts, Chapter: Whoever intends to do a good deed or an evil deed, Hadith number (6491).

4 Book of Faith, Chapter: When a servant intends to do a good deed, and if he intends to do a bad deed, it is not recorded, Hadith number (131).

5 He is the Commander of the Believers, Abu Hafs Umar ibn al-Khattab ibn Nufayl al-Adawi al-Qurashi. He was born thirteen years after the Year of the Elephant. He embraced Islam after forty men and eleven women. He was assassinated by Abu Lu'lu'a al-Majusi in the year 23 AH. His biography can be found in al-Isti'ab fi Ma'rifat al-As'hab (1144/3).

1 Mentioned by Ibn Rajab in Jami' al-'Ulum wal-Hikam (71/1).

2 He is Abu Sulaiman Dawud ibn Nasir al-Tai al-Kufi. He was born after the year 100 AH and passed away in the year 162 AH. His biography can be found in Siyar A'lam al-Nubala (422/7).

3 Jami' al-'Ulum wal-Hikam (70/1).

4 Previously cited

5 He is Abu Nasr Yahya ibn Abi Kathir al-Tai al-Yamami. He passed away in the year 129 AH. His biography can be found in Siyar A'lam al-Nubala (27/6).

6 Hilyat al-Awliya (3/70), Jami' al-'Ulum wal-Hikam (70/1).

7 He is Zaid ibn al-Harith al-Yami al-Kufi, a hadith scholar from the younger generation of the Tabi'un. He passed away in the year 122 AH. His biography can be found in Siyar A'lam al-Nubala (296/5).

8 Jami' al-'Ulum wal-Hikam (70/1).

Steps Towards Happiness -The Blessings of Actions Lies in Sincerity

If a servant sincerely intends and performs a righteous deed, even if it is small, Allah accepts it and multiplies its reward. The Prophet, peace be upon him, said, "I have seen a man moving around in Paradise because of a tree he had cut from the middle of the road, which used to harm Muslims." In another narration, it is mentioned, "A man passed by a branch of a tree lying on the road, and he said, 'I swear by Allah, I will remove this so that it does not harm Muslims.' He was admitted to Paradise because of it." (Agreed upon)1

By his sincerity, along with the seemingly minor act, Allah admitted him to Paradise.

Consider the example of a sinful woman who had committed ugly deeds but then performed a small act that was insignificant in the eyes of people, which was giving water to a dog, not a human. Allah forgave her due to that small act of kindness, despite her past misdeeds. The Prophet, peace and blessings be upon him, said, “There was a dog going around a well. Thirst had nearly killed him. A prostitute from Banu Israil saw it, so she took off her sock, and drew up some water and gave it to the thirsty dog to drink. Allah forgave her for that.” (Agreed upon)2The significance in Islam is not solely based on the abundance of actions. Rather, the true significance lies in the sincerity of intention and purpose, along with the abundance of actions that align with the Sunnah of the prophet, peace be upon him,. Allah has combined these aspects in His saying;

وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ ٥

And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. 

(Surah Al-Bayyinah, 98:5)

The mentioned verse encompasses sincerity, establishing prayer, and giving zakah.

Performing actions, even if they are abundant, leads the doer to Hellfire if his belief is incorrect – and we seek refuge in Allah. Allah, glorified be He, says;

وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍۢ فَجَعَلْنَـٰهُ هَبَآءًۭ مَّنثُورًا ٢٣

“And We will regard what they have done of deeds and make them as dust dispersed.” 

(Surah Al-Furqan, 25:23)

Al-Fudayl ibn 'Iyad, may Allah have mercy on him, said: 

ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًۭا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ ٢

Allah, glorified be He, says, [He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving – “

(Surah Al-Mulk, 67:2)

He commented on the verse mentioned, " The best deed is the most sincere and correct." They asked, "O Abu 'Ali, what makes it sincere and correct?" He replied, "Verily, if an action is sincere but incorrect, it will not be accepted. And if an action is correct but not sincere, it will not be accepted. It is only accepted when it is both sincere and correct. Sincerity means it is for  Allah, and correctness means it is in accordance with the Sunnah."1

References"

1 Reported by Al-Bukhari in the Book of Injustices, under the chapter of taking a branch or anything harmful from the road and throwing it away, Hadith number (2472), and by Muslim in the Book of Righteousness, Maintaining Family Ties, and Manners, under the chapter of the merit of removing harm from the road, Hadith number (1914), from the narration of Abu Hurairah may Allah be pleased with him.

2 Reported by Al-Bukhari in the Book of Prophetic Narrations, under the chapter of the story of the cave, Hadith number (3467), and by Muslim in the Book of Peace, under the chapter of the merit of treating honorable animals kindly and feeding them, Hadith number (2245),

1 Majmoo' Fatawa Sheikh al-Islam (124/3)

Steps Towards Happiness -What Are the Actions in Which One Sincerely Dedicates Themselves to Allah?

Some people believe that sincerity (i.e., ikhlas) is only required in acts of worship such as prayer, recitation of the Quran, and visible acts of worship like inviting people to Allah and spending in charity. However, this is not correct. Sincerity is obligatory in all acts of worship, including visiting neighbours, maintaining family ties, and dutifulness to parents. Sincerity is required in these actions as well, and they are among the most important acts of worship.

Every action that is loved and accepted by Allah requires sincere intention, regardless of its nature. This even applies to dealings each other, such as honesty in buying and selling, treating one's spouse with kindness, and seeking reward in raising children and other similar matters. The Prophet, peace be upon him, said, "You will not spend a thing seeking the face of Allah, but you will be rewarded for it, even the morsel of food you put in your wife's mouth." (Agreed upon)1

Therefore, every matter that is loved and accepted by Allah, whether it is a statement or a visible or hidden deed, is an act of worship, and sincerity is obligatory in it, no matter how trivial the action may appear.

References:

1 Al-Bukhari in the Book of Faith, under the chapter of the actions being judged by intention, Hadith number (56), and by Muslim in the Book of Wills, under the chapter of bequeathing one-third, Hadith number (1628), from the narration of Sa'd ibn Abi Waqqas may Allah be pleased with him.

Steps Towards Happiness -Sincerity to Allah is the path to happiness.

The servant becomes affluent by obeying Allah and turning towards Him. Sincerity in actions to Allah is the essence of religion, the crown of deeds, and the path to happiness. It is the epitome of dignity, the elevation of ambition, and true intellect. Nothing can be perfected and no blessings can be attained except through the righteousness of one's intention and sincerity.

Allah commanded His Prophet Muhammad, peace be upon him, to be sincere in multiple verses. He said to him:

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ٢

“[O Muhammad], in truth. So worship Allah, [being] sincere to Him in religion.” (Surah Az-Zumar, 39: 2)

And He said,

قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًۭا لَّهُ ٱلدِّينَ ١١

“Say, [O Muhammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion”. 

(Surah Az-Zumar, 39: 11)

And He said;

قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصًۭا لَّهُۥ دِينِى ١٤

“Say, "Allah [alone] do I worship, sincere to Him in my religion,” 

(Surah Az-Zumar, 39: 14)

So, the rectification of actions is derived from the rectification of intentions, and the rectification of intentions is derived from the rectification of the heart.

The foundation of acceptance of deeds by Allah is sincerity accompanied by adherence to the way of the Prophet, peace be upon him.‘Abdullah ibn Mas’ood1 (may Allah be pleased with him) once said: “speech and action will not benefit except with a correct intention. Speech, action, and a correct intention will not benefit except with what is in accordance with the sunnah”2

Sincerity is highly esteemed in the realm of worship. Ibn al-Jawzi3, may Allah have mercy on him, said, "How few are those who work solely for the sake of Allah, exalted is He, because most people are inclined towards displaying their acts of worship."4

Ibn Rajab5, may Allah have mercy on him, said: "Pure showing-off is rarely found in a believer when it comes to fulfilling the obligations of prayer and fasting. However, it may manifest in acts of obligatory charity, pilgrimage, and other outwardly apparent deeds, or in actions that have benefits extending to others. Sincerity in these acts is precious, and no Muslim doubts that this action is futile, and its owner deserves Allah's displeasure and punishment6."

Some scholars, such as Imam al-Bukhari1 in his Sahih2, al-Maqdisi3 in 'Umdat al-Ahkam4, al-Baghawi5 in his explain of as-Sunnah6 and "Masaabih al-Sunnah"7, and al-Nawawi8 in his collection of Forty Hadiths9, began their works with the Hadith: "Actions are judged by intentions", as an indication to the importance of sincerity in deeds.

Sufyan al-Thawri10, may Allah have mercy on him, said: "I have not treated anything more difficult for me than my own intention because it’s changing11."

Engaging in actions without sincere intention for the sake of Allah is wasted energy, scattered effort, and it will be rejected. Allah, the Most High, is free from any need. He only accepts actions that are purely dedicated to Him. Abu Umamah al-Bahili1, may Allah be pleased with him, said: A man came to the Prophet, peace be upon him, and said, 'O Messenger of Allah, what do you think about a person who participates in battles seeking both rewards and fame?' The Messenger of Allah, peace be upon him, said, 'He will have nothing.' The man repeated his question three times, and each time the Messenger of Allah, peace be upon him, said, 'He will have nothing.' Then he said, 'Verily, Allah accepts only what is done sincerely for Him, and that which is done seeking His Face, narrated by An-Nasa'i2.

The prophet, peace be upon him, stated that Allah, glorified be He, says: " I am so self-sufficient that I am in no need of having an associate. Whoever performs an action associating someone else with Me in it, I will abandon him and his association", (Muslim)3.

References:

1 Abu Abdullah Muhammad ibn Ismail ibn Ibrahim al-Ju'fi, al-Bukhari, was born in 194 AH and passed away in 256 AH. This information can be found in "Tadhkirat al-Huffaz" by al-Dhahabi (Volume 104/2).

2 The chapter of “how the revelation began to the Messenger of Allah, (peace be upon him)”, No. 1

3 Abu Muhammad Abdul Ghani ibn Abdul Wahid ibn Ali ibn Surur al-Jama'ili al-Maqdisi was born in 541 AH and passed away in 600 AH. It can be found in "Dhayl Tabaqat al-Hanabilah" (Volume 3/1).

4 It is mentioned in, Mutun Talib al-Ilm, the additional texts, specifically within our edition, on page 13.

5 Abu Muhammad al-Husayn ibn Mas'ud al-Farra al-Baghawi. He passed away in 516 AH, and died at an age between 73 and 79 years old. "Tabaqat al-Shafi'iyyah al-Kubra" by al-Subki (57/7) and "Siyar A'lam al-Nubala" (Volume 439/19).

6 "Kitab al-Iman," (51/1), no. 1.

7 In the introduction (110/1).

8 He is Abu Zakariya Yahya ibn Sharaf ibn Murri al-Nawawi al-Shafi'i. He was born in 631 AH and passed away in 676 AH. "Tabaqat al-Shafi'iyyah al-Kubra" by al-Subki (8/395) and "Tabaqat al-Shafi'iyya" by Ibn Qadi Shahba (153/2).

9 It is mentioned in, Mutun Talib al-Ilm, level 1, specifically within our edition, on page 79.

10 He is Abu Abdullah Sufyan ibn Sa'id ibn Masruq al-Thawri. He was born in 97 AH and passed away in 126 AH. This information can be found in "Siyar A'lam al-Nubala" (229/7).

11 Narrated by Abu Nu'aim in "Hilyat al-Awliya" (7/62).

1 He is Abu Abdur-Rahman Abdullah bin Mas'ud bin Ghafil al-Hudhali. He embraced Islam at the dawn of Islam and passed away in 32 AH or 33 AH. See "Asad al-Ghabah fi Ma'rifat As-Sahabah" (381/3).

2 Ibn Battah in "Al-Ibanah al-Kubra" (2/803).

3 He is Abu al-Faraj Abdul-Rahman bin Ali al-Qurashi al-Baghdadi, known as Ibn al-Jawzi. He was born in 508 AH and passed away in 597 AH. See "Takmilat Liwafayat an-Naqalah" by al-Mundhiri (394/1) and "Siyar A'lam al-Nubala" (365/21).

4 Sayd al-Khatir, (p. 264)

5 Abu al-Faraj Abd al-Rahman ibn Ahmad ibn Rajab al-Baghdadi, al-Dimashqi, al-Hanbali, was born in 736 AH and passed away in 795 AH. "Al-Jawahir al-Munaddad fi Tabaqat Muta'akhiri As-habi Ahmad" (Volume 46/1) "Tabaqat al-Huffaz" by al-Suyuti (Volume 1, p. 540).

6 Jami al-Ulum wal-Hikam" (Volume 79/1)

1 He is Abu Umamah Sudai ibn Ajlan ibn Wahb al-Bahili, who resided in Homs. He passed away in 81 AH at the age of 99. He was the last companion of the Prophet (peace be upon him) to pass away in the Levant region. "Al-Isti'ab fi Ma'rifat al-Ashab" (736/2).

2 Book of Jihad, Chapter: Regarding someone who participates in battles seeking both rewards and fame, Hadith number (3140). An-Nasa'i is Abu Abdur Rahman Ahmad ibn Shu'ayb ibn Ali al-Khurasani al-Nasai. He was born in 215 AH and passed away in 303 AH – may Allah have mercy on him. "Tadhkirat al-Huffaz" by al-Dhahabi (194/2).

3 Book of Zuhd (Asceticism) and Raqaiq (Heart-Softening Narrations), Chapter: Regarding someone who associates partners with Allah in their actions, Hadith number (2985), from the narration of Abu Hurairah, may Allah be pleased with him. Muslim is Abu al-Husayn Muslim ibn al-Hajjaj ibn Muslim al-Qushayri al-Naysaburi. He was born in 204 AH and passed away in 261 AH. "Tadhkirat al-Huffaz" by al-Dhahabi (125/2).

Journey Towards Happiness -How Do I Know If I Am Truly Happy?

True happiness is achieved through three things: gratitude for blessings, patience during trials, and seeking forgiveness for sins.

Ibn al-Qayyim, may Allah have mercy on him, elaborated on the signs of a servant's happiness, he said, "When one shows gratitude for blessings, exercises patience during trials, and seeks forgiveness for sins, these three things are crucial indicators of a servant's happiness. They are the signs of their success in this world and the Hereafter, and a servant needs for them"1.

These qualities not only signify success in both this world and the Hereafter but are also essential for a true servant who recognizes their constant need for them and never neglects their importance.

Furthermore, if you deeply reflect and hold yourself accountable for your shortcomings, magnify your mistakes, fear your slip-ups, and disregard the good deeds you have done in the hope of seeking rewards from your Creator, then these are signs of a soul seeking a happy life. Ibn al-Qayyim, may Allah have mercy on him, said, "The sign of happiness is when a person keeps his good deeds behind and constantly focuses on his faults. The sign of misery is when a person keeps his good deeds in front of him and neglects his faults"2.

Therefore, true happiness lies in being conscious of one's Creator, displaying good behavior towards others, expressing gratitude for blessings and utilizing them in obedience to Allah, facing trials with patience and accountability, and inner contentment. This stems from the confidence that Allah purifies the soul through, elevates one's status. This true happiness also lies in a person seeking forgiveness for his sins from his Lord, and feeling remorse for past mistakes.

References:

1 Sheikh al-Islam Ibn Taymiyyah, whose full name is Abu al-Abbas Ahmad ibn Abdul-Halim ibn Abdul-Salam ibn Taymiyyah al-Harrani, then al-Dimashqi. He was born in 661 AH and passed away in 728 AH.

2 Collected Fatwas of Sheikh al-Islam (193/20)

1 Al- Al-Hutayah , in his diwan (393)

1 Abu al-Fida' Isma'il ibn 'Umar ibn Kathir al-Qurashi al-Basri then al-Dimashqi, born in 701 AH and died in Damascus in 774 AH. Al-Radd al-Wafir (p. 92), Dhayl Tabqat al-Huffaz by al-Suyuti (238).

2 Tafsir Ibn Kathir (601/4).

3 Abu Abdullah Muhammad ibn Abi Bakr ibn Ayyub al-Dimashqi, Ibn al-Qayyim al-Jawziyyah, born in 691 AH and died in 751 AH. Dhayl Tabqat al-Hanabilah (170/5).

4 Zad al-Ma'ad (186/4).

1 Collected Fatawa Shaykh al-Islam (51/1)

2 Al-Wabil al-Sayyib, ( 48)

1 Zad Al-Maseer fi 'Ilm At-Tafsir (180/3)

2 Majmoo' Fatawa Shaykh al-Islam (93/19)

3 Zad Al-Ma'ad (186/4)

1 Miftah Dar As-Sa'adah (298/1)

2 Al-Wabil As-Sayyib (5)

Steps Towards Happiness - Sincerity

 What is sincerity?

Sincerity is to have your intention in a particular action solely for the sake of Allah. It means that you do not desire anything in your actions other than seeking the pleasure of Allah. You do not seek to show off or to attain reputation, or elevation in the eyes of others. You do not anticipate praise from people, nor do you fear their criticism.

If your intention is solely for Allah and you do not adorn your actions for the sake of humans, then you are sincere. Al-Fudayl ibn 'Iyad1, may Allah have mercy on him, said: "Performing actions for the sake of people is associating partners with Allah (shirk), abandoning actions for the sake of people is ostentation (riya'), and sincerity is when Allah saves you from both2."

Therefore, dedicate all your actions sincerely to Allah, without seeking the attention of others. Be one of those who are included in the verse that Allah, glorified be He, says:

قُلْ إِنَّ صَلَاتِى وَنُسُكِى وَمَحْيَاىَ وَمَمَاتِى لِلَّهِ رَبِّ ٱلْعَـٰلَمِينَ ١٦٢

لَا شَرِيكَ لَهُۥ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا۠ أَوَّلُ ٱلْمُسْلِمِينَ ١٦٣

"Say, "Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first [among you] of the Muslims." 

(Surah Al- Anam, :162-163)

1 He is Abu Ali al-Fudayl ibn 'Iyad ibn Mas'ud al-Tamimi al-Yarbu'i. He was born in 105 AH and died in 187 AH. See "Siyar A'lam al-Nubala" (421/8) and "Tabaqat al-Huffaz" by al-Suyuti (110/1)

2 "Hilyat al-Awliya" (95/8)

B Journey Towards Happiness -The One Deprived of Happiness

Misery is following one's desires, and committing sins and misdeeds. Worldly pleasures are intertwined with various forms of harm. They are the cause of misery in this world and the Hereafter. Allah, glorified be He, says:

وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَـٰمَةِ أَعْمَىٰ ١٢٤

"But whoever turns away from My remembrance - indeed, he will have a depressed life" 

(Surah Taha, :124)

This means a life of hardship and distress1.

Shaykh al-Islam, may Allah have mercy on him, said, "Every evil in the world, regarding a servant, is a result of disobeying the Messenger, peace be upon him, or ignorance of what he came with; and the happiness of the servants in their worldly life and the Hereafter lies in following the message."2

To escape misery and attain happiness, one must repent and turn to Allah. Ibn al-Qayyim, may Allah have mercy on him, said, "The door to evil is closed through repentance and seeking forgiveness"3.

The purity and well-being of the heart can only be achieved by abandoning sinful acts, as sins are akin to poisons that can deteriorate or weaken the heart. Therefore, whoever transitions from the state of humiliation brought by disobedience to the state of honor found in obedience, Allah enriches them without wealth and grants them contentment and comfort without reliance on worldly companions. Conversely, the wretched individuals the one who turns away from obeying Allah and indulges in what Allah has forbidden.

A Journey Towards Happiness - The Essence of Happiness

Happiness is the paradise of dreams and the ultimate hope; all humans seek it, but few attain it. Despite the differences in people's circumstances, including their livelihoods, means, goals, languages, races, inclinations, and aspirations, they all agree on pursuing happiness. This is due to the pain caused by life's difficulties and their desire for a happy and joyous life free of sorrows and worries.

Attaining happiness is a gift from Ar-Rahmaan bestowed upon whomever He wills among His worshippers. Some enjoy it, while others are deprived of it and live in hope. Therefore, the successful are those who are guided towards it, pursue it, work to attain it, and consciously steer clear of anything that conflicts with it and results in suffering.

Where can I find happiness?

Some people believe that happiness lies in money and wealth, while others perceive it in status and authority. Some even pursue it through forbidden aspirations. People strive tirelessly to attain happiness, but there are those who grasp it and those who are deprived of it. Unfortunately, some individuals misunderstand the true nature of happiness. They prioritize worldly matters over their faith and their desires over the hereafter, only to experience illusions and worries. Consequently, they endure hardships and suffer sorrows.

The truth is that true happiness can only be achieved through the fear of Almighty Allah, obedience to Him and His Messenger, peace be upon him, and by staying away from sins and evil deeds. Allah, glorified be He, says:

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَقُولُوا۟ قَوْلًۭا سَدِيدًۭا ٧٠

يُصْلِحْ لَكُمْ أَعْمَـٰلَكُمْ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَمَن يُطِعِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ فَازَ فَوْزًا عَظِيمًا ٧١

"O you who have to believe fear Allah and speak words of appropriate justice. He will [then] amend for you your deeds and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great attainment." 

(Surah Al Ahzab:70-71)

Ibn Taymiyyah, may Allah have mercy on him, says "Faith in Allah and His Messenger is the essence of happiness."2 Life and its worldly possessions can never provide true happiness without piety.

As the poet said:1

Happiness in wealth's accumulating, I do not see,

But true joy resides with the righteous, truly free.

For fear of Allah, the best provision, it shall be,

And with Him, the righteous find abundance, endlessly. 

The Path to Happiness

There is no path to happiness but through obedience to Allah. Whoever engages in good deeds and avoid sins and transgressions lives a happy life and draws closer to his creator. Allah, glorified be He, says:

مَنْ عَمِلَ صَـٰلِحًۭا مِّن ذَكَرٍ أَوْ أُنثَىٰ وَهُوَ مُؤْمِنٌۭ فَلَنُحْيِيَنَّهُۥ حَيَوٰةًۭ طَيِّبَةًۭ ۖ وَلَنَجْزِيَنَّهُمْ أَجْرَهُم بِأَحْسَنِ مَا كَانُوا۟ يَعْمَلُونَ ٩٧

"Whoever does righteousness, whether male or female, while being a believer - We will surely cause him to live a good life" 

(Surah An-Nahl,:97)

Ibn Kathir1, may Allah have mercy on him, said: "A good life encompasses various aspects of comfort, regardless of their source"2.

True happiness flourishes when a worshiper of Allah embraces the concept of the oneness of Allah, and connects his heart to his Creator, entrusting all his affairs to Him. Ibn al-Qayyim3, may Allah have mercy on him, said: " Tawheed (monotheism) unlocks the door to goodness, joy, pleasure, happiness, and delight for the worshiper."4

Happiness reaches its pinnacle by treating creation kindly and steadfastly adhering to the obedience of Allah. Shaykh al-Islam, may Allah have mercy on him, says "Happiness in your dealings with others, lies in treating them for the sake of Allah. You place your hope in Allah concerning them and do not place your trust in them with regards to Allah. You fear Him You fear Him in your dealings with them and do not fear them, not fearing them in relation to Allah. You treat them kindly, hoping for the reward from Allah, not seeking any reward from them. You abstain from oppressing them out of fear of Allah, not out of fear of them."1

Whoever truly experiences the sweetness of faith has also tasted the sweetness of happiness. He lives with a positive disposition, a heart at peace, and limbs that are tranquil. Ibn al-Qayyim, may Allah have mercy on him, says: "I heard Shaykh al-Islam Ibn Taymiyyah said: 'Indeed, in this world, there is a paradise. Whoever does not enter it will not enter the paradise of the hereafter.' He once said to me: 'What can my enemies do to me? My paradise and garden are in my chest and accompany me wherever I go”.