Sincerity to Allah and adherence to the Sunnah

Eexcellent lecture masha'allah

Bismillah Al-Rahman Al-Raheem

Lessons in Sincerity and Adherence to the Sunnah from Surah Al-Baqarah

A translation of a chapter from Lessons of Surah al-Baqarah by Shaykh Abdul-Malik Ramadani (may Allah bless him)



Allah says in the Quran:

“The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His angels, His Books, and His Messengers. They say, ‘We make no distinction between his Messengers’ and they say, ‘We hear, and we obey, (and we seek) Your forgiveness our Lord, and to You is the return (of all).’


Allâh does not burden a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. ‘Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us (the Jews and Christians). Our Lord! Put not on us a burden greater than what which we have strength to bear, and pardon us and grant us forgiveness and have mercy on us. You are our maulâ (supporter and protector) so give us victory over the disbelieving people.’” Surah Al-Baqarah, 285-286


The combination of sincerity in one’s worship and adhering to the Sunnah of the Prophet (salla Allahu alayhi wa sallam) is a very important guideline in Islam. This is because the acceptance of an act of worship depends on the presence of these two matters. Allah says in the Qur’an:

“…So whoever would hope for the meeting with his Lord - let him do righteous work and not associate with anyone in the worship of his Lord." Surah Al-Kahf, 110


It is also known that the acceptance of an act of worship depends on fulfilling true taqwa in Allah. Allah says in the Qur’an:

“…Indeed, Allah only accepts from the righteous [who fear Him].” Surah Al-Ma’idah, 27


A study of the above two ayahs shows us that the muttaqoon (those who have taqwa) are also those who have sincerity to Allah and adherence to His Prophet’s (salla Allahu alayhi wa sallam) Sunnah. Ibn Taymiyyah (may Allah have mercy on him) said in Majmu’ al-Fatawa (322/10) regarding the above ayah: “It is the belief of Ahl-as-Sunnah wal-Jama’ah that Allah only accepts the acts of worship of those who have taqwa in Him. These peoples’ actions are sincere for Allah and agree to that which He ordered us to.”

We see that the people of taqwa are always victorious. Thus we realize that whosoever strives to perfect his sincerity to Allah and adherence to the Prophet – will also be victorious!


So here we have three matters:

*Sincerity

*Adherence to the Sunnah

*Victory


The first two are conditions for the acceptance of an act of worship and the third matter is the fruit of the first two. All three of these interrelated matters are mentioned in one ayah, in which Allah says:

“O Prophet, sufficient (hasb) for you is Allah and for whoever follows you of the believers.” Surah al-Anfaal, 64


“Al-Hasb” is one who gives victory and is a supporter and protector. In this ayah Allah does not say “sufficient for you is Allah and sufficient is he for the believers.” Rather, He described the believers to be of those who have eman and adherence to the Sunnah, and He said, “and for whoever follows you”. So he informs us that for those who have these two traits (eman and adherence to the Sunnah), He is their supporter and the One who will give them victory – so ponder over this! Ibn Taymiyyah highlighted this great benefit in his book “Minhaaj al-Sunnah” (487/7).


There are many ayahs in Surah al-Baqarah which join between sincerity to Allah and adherence to the Sunnah, among them:

“Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.” 112


In this ayah Allah mentioned submitting one’s face to Him, and this means to have sincerity to Him. And he also mentioned being a doer of good, which is adherence to the Sunnah. See Majmu’ al-Fatawa (175/28) by Ibn Taymiyyah for further reference on this point.


And among them is the ayah, “So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.” 186


In this ayah Allah mentioned responding to Him, which is adherence to the Sunnah, and He mentioned believing in Him, which is sincerity to Him. See Majmu’ al-Fatawa (33-34/14) by Ibn Taymiyyah for further reference on this point.

Among the wonderful benefits found in Surah al-Baqarah is that Allah mentioned these two great matters at the end of the Surah. However, unlike the previous two ayahs, in the ending ayahs of Surah al-Baqarah Allah also mentions the matter of victory (the fruit of having sincerity to Allah and adherence to His Sunnah). We see this in the du’aa of the believers in the ayah, “…‘so give us victory over the disbelieving people.’” I chose to speak of these two specific ayahs in Surah al-Baqarah (see the first two ayahs in the article), as opposed to any others, because they encompass the overall message of Surah al-Baqarah. Below we shall discuss them in detail:


Allah shows us in these ayahs that the Prophet (salla Allahu ‘alayhi wa sallam) and his noble companions fulfilled these two matters, and He said regarding their sincerity to Him, “The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allâh, His angels, His Books, and His Messengers…” And He said regarding the companions adherence to His Prophet’s (salla Allahu ‘alayhi wa sallam) Sunnah, “…and they say, ‘We hear, and we obey’”.


Ibn Taymiyyah said in Majmu’ al-Fatawa (136/14): “This obedience comprises complete submission to Him and fulfillment of His commands. This is the opposite of what the Jews said, “We hear and we disobey”. Al-Baghawi said in Ma’alim Al-Tanzil (273/1): “‘…and they say, ‘We hear’, i.e. Your words, ‘and we obey’, i.e. Your commands.” Abu Hayyan said the same in al-Bahr al-Muheet (380/2), and concluded beautifully by saying: “And it is necessary for the believer to say this throughout his LIFE.”


Allah mentions the du’aa of the believers to Him for victory because they fulfilled the conditions for it. He tells us they said, “…‘You are our maulâ (supporter and protector) so give us victory over the disbelieving people.’” And since the end of this Surah joins between sincerity to Allah and adherence to the Sunnah, Allah made it a source of protection and sufficient for those who are keen on reading it every night. Abu Mas’ud (may Allah be pleased with him) said that the Prophet (salla Allahu ‘alayhi wa sallam) said: “Whoever reads the last two ayahs of Surah al-Baqarah at night – that is sufficient for him.” (Sahih al-Bukhari 5008 and Sahih Muslim 807)


Ibn Hajar (may Allah have mercy on him) said in al-Fath (56/9) regarding his (salla Allahu ‘alayhi wa sallam) saying, “that is sufficient for him”: “It is has been said to mean:


It replaces the need to spend the night reciting the Quran in prayer.
It suffices him in regard to what he needs to know about his beliefs (aqeedah) since eman and worship are mentioned in the ayah.
It is sufficient protection from all evil.
It is sufficient protection from the evil of satan.
He is protected from the evil that is found in human and jinns.
It suffices him in reward -- this may be because of all the praise the ayahs hold of the companions and praise of their submission, supplications and seeking refuge in Him, and how their pleas were answered by Him.

These are seven opinions regarding the nature of the statement “that is sufficient for him”. The strength of the fourth, fifth and sixth opinions are apparent, and the third opinion also does not contradict them. Ibn al-Qayyim statement in al-Wabil al-Sayyib (pg. 249, ‘Alim al-Fawa’id) comprises all of the above: “And the correct opinion is that it means that (these two ayahs) protected him from all that may harm him.” I have mentioned this quote to bring to light the strength of this opinion which some of scholars have agreed to, and also to show how this point ties in very well with the overall lessons of the Surah, and Allah knows best

I now return to the point for which I have written this entire chapter for, and I say:

1. -Informing the believers of the conditions of victory, so that they may follow them, is among the lessons of this blessed Surah. Also it is so that:

2. They increase their concern in correcting their aqeedah (beliefs) so that they may attain sincerity to Allah in all their acts of worship.

3. They increase their adherence to the Sunnah, after learning it, so that they may fulfill true adherence to the Prophet (salla Allahu alayhi wa sallam).


Therefore, if they fail in the above and are consequently conquered – they will not blame anyone except themselves. This is because Allah made clear to them the way (to victory) but they neglected it. He also gave them well-drawn out examples to follow, yet they did not follow them, nor take heed of them – and yet they dared to expect from Allah the greatest of expectations!


Ibn Taymiyah (may Allah have mercy on him) said in al-Jawab al-Sahih Liman Badal Deen al-Masih (415/6): “The occasional victory of the disbelievers over the Muslims is due to the sins of the Muslims, such as on the day of Uhud. If they (Muslims) repent to Allah, then they will be victorious over the disbelievers and superiority will be theirs. This happened to the Muslims (companions) during their battles with the disbelievers, and this is also among the miracles and signs of Prophethood. We see that it was when the believers fulfilled the Prophet’s (salla Allahu alayhi wa sallam) commands and advice that Allah made them victorious and made them superior over those who opposed them. The same is true of the opposite; when they neglected to follow his commands, their enemies gained the upper-hand over them. So the sole condition for victory and superiority is adherence to the Sunnah of the Prophet – and there is no other condition than that. A study (of these ayahs) makes it clear to us that the victory of Allah comes about by adhering to the Sunnah of the Prophet (salla Allahu alayhi wa sallam). It is also made clear how Allah the Most High wants victory and superiority for His Prophet (salla Allahu alayhi wa sallam), and victory over their enemies for those who followed him (salla Allahu alayhi wa sallam). He also wants happiness for them, and distress and hardship for those who opposed them.”


1. So how does the one who engages in acts of hidden and apparent shirk, or the one who opposes the Sunnah and supports the sects upon innovation – dare to expect for victory over the enemies?


2. And how does the one who describes the Sunnah of the Prophet (salla Allahu alayhi wa sallam) as being only the “peel” of Islam (as opposed to the “core”, or the “real stuff”) – dare to expect victory?


3. And how does the one who does not distinguish between seeking help from the One who in Whose Hands is all affairs and between seeking help from the one who is weak and buried in his grave – dare to expect victory?


4. And how does the one who does not distinguish between prostrating to the One who has dominion over the heavens and earth, and between prostrating to one who does not even have control over the affairs which benefit or harm him – dare to expect victory?


5. And how does the one who does not distinguish between making tawaf around Al-Bayt Al-Ateeq (the Ka’baa), and between making tawaf at the grave of a righteous or corrupt person – dare to expect victory?


6. And how does the one who does not distinguish between the one whose heart is attached to his Lord, and between the one whose heart is attached to his shaykh – dare to expect victory?


7. And how does the one who does not distinguish between adherence to the Sunnah of the Prophet (salla Allahu alayhi wa sallam) and adherence to the (ignorant) ways of his ancestors and shaykhs – dare to expect victory?


8. And how does one who does not distinguish between the ascension of his Lord above His Throne, and between the claim that that He is fused with the creations’ insides and their excrements – dare to expect victory?


9. And how does one who does not know whether his Lord is in elevation or in lowness – dare to expect victory?


10. And how does one who does not distinguish between walaa/loyalty (to Allah and His religion) and baraa/disassociation (from all that opposes Him and His religion) to the King of all Kings, and between the heretical concepts of the equality of all religions– dare to expect victory?


11. And how does one who does not distinguish between the people of Allah and between the people of satan – dare to expect victory?


12. And how does one who does not distinguish between a scholar of Allah’s Book and Sunnah, and between one who is only knowledgeable in magic and the summoning of jinns – dare to expect victory?


13. And how does one who does not distinguish between adhering to the Prophet’s (salla Allahu alayhi wa sallam) Sunnah and between worshipping and seeking help in him (salla Allahu alayhi wa sallam) – dare to expect victory?


14. And how does one who does not distinguish between “Al-Kalim At-Tayib” (a book of adhkaar based on the Sunnah) and between “Dala’il Al-Khayraat” (a book of fabricated adhkaar)– dare to expect victory?


15. And how does one who prefers the “Salah al-Faatih” (a fabricated salah upon the Prophet), composed by one of the worst of creation (who claimed to have received the salah from Allah), over “al-Salaah al-Ibrahimiya” (which we recite in tashahud), which was revealed in the Sunnah, and even preferred it over reciting the Book of the Lord of creation – dare to expect victory?


16. And how does the one who prefers the one who is knowledgeable only in matters discussed in the newspapers, over the one who is knowledgeable in the Quran and Sunnah – dare to expect victory?


17. And how does the one who does not distinguish between acting upon the Shariah of Allah, and between acting upon a shariah invented by humans – dare to expect victory?


These are among the wrongdoings that the majority of Muslims are upon in this age, and were also upon in the past. I have mentioned it here to remind the people of righteousness of the need to be aware of this bitter reality and of the need to apply what Allah decreed in His Book and Sunnah. It is necessary for those who desire victory from Allah to know that if they are heedless of these two great matters – sincerity and adherence to the Sunnah – then they are chasing a mirage. Constant talk about Jihad alone also can not take the place of these two matters. And for those who try to defend such actions by bringing proof from stories from history, they should know that the truth of this matter was revealed in the Quran and Sunnah and further ascertained by the Prophet’s seerah, and so cannot be negated by such stories. Trying to do so means that one has little trust in Allah and little certainty in His Word, and to Allah belongs all affairs!



WA salla Allahu ala Muhammad

Sheikh Saaleh al Fawzaan stated:

In The Name of Allaah The Most Merciful The Bestower of Mercy. All Praise is due to Allaah, Lord of the Aalameen, and may peace and blessings be upon our prophet Muhammad, his family and his companions.

Amnma Badu:

Indeed, the hadith to be addressed in this lecture is the hadith of Hudhaifah Bin al Yamaan (radiyallaahu anhu). He said:

People used to ask the Messenger of Allaah (sallAllaahu alayhi wa sallam) about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Messenger of Allaah, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one?

He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one?

He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whosoever responds to their call they will throw them into the fire. I said: Messenger of Allaah, describe them for us.

He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Messenger of Allaah, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.

(Collected by Bukhari and Muslim. The wording of the above is that of Imaam Muslim)

In reality: Indeed Allaah pre-decreed and ordained that the creation will be visited by tribulations, trails and tests, in order that the truthful one is distinguished from the hypocrite. He (Ta-aalaa) said:

‘’Alif-Laam-Meem. Do people think that they will be left alone because they say: ‘’We believe,’’ and will not be tested. And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood) of those who are liars, (although Allaah knows all that before putting them to test)’’ 29:1-3

Fitnah is a test. The human being will not be left alone because he says: I believe, I submit, I am a Muslim, I am a believer….he must be tried and tested. If he exercises patience and firmly holds onto his Eemaan at the (time) of tribulations; then indeed he is the one truthful to his Eemaan. And if he deviates at the (time) of tribulations, and turns away from his Religion; then this one is not truthful to his Eemaan. He is a hypocrite, as Allaah (Ta-aalaa) said:

‘’And of mankind, there are some (hypocrites) who say: "We believe in Allâh and the Last Day" while in fact they believe not. They (think to) deceive Allâh and those who believe, while they only deceive themselves, and perceive (it) not! In their hearts is a disease (of doubt and hypocrisy) and Allâh has increased their disease. A painful torment is theirs because they used to tell lies’’. 2:8-10

This is the Sunnah of Allaah (Jalla-Wa-alaa)

And Allaah (Jalla-Wa-alaa) said:

‘’Allâh will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good. Nor will Allâh disclose to you the secrets of the Ghaib (unseen), but Allâh chooses of His Messengers whom He pleases. So believe in Allâh and His Messengers. And if you believe and fear Allâh, then for you there is a great reward’’. 3:179

So, Allaah causes trials and tests to occur upon the people, upon the Muslims and the believers; in order to distinguish the truthful one from the liar, the true believer from the hypocritical liar, and the good one from the wicked one. This is from the Wisdom of Allaah (subhaanahu-wata-aalaa). Fitan will come to pass upon the people as a result of this Wisdom (of Allaah).

And if fitan does not occur, then truth will be confounded with falsehood. The believer will be confused for the hypocrite, and there will not be a distinction between this one and that one.

In this hadith reported by the honorable companion Hudhaifah Bin Al Yamaan, (radiyallaahu-anhu) who said:

‘’The people used to ask the Messenger of Allaah (sallAllaahu alayhi wa sallam) about the good times’’

They used to ask him (sallal-laahu-alayhi-wasallam) about the good with regards to righteous actions, affairs of aqeedah and mu-aamalaat. And Hudhaifah used to ask him (sallal-laahu-alayhi-wasallam) about the bad times fearing lest they overtake him.

So, in this is evidence that it is not sufficient to only learn about the good; rather one must know about the evil in order to avoid it. If you do not know about the evil, you will come close to falling into it, as the poet said:

‘’I acquaint myself with the evil not for the sake of evil, but to be safeguarded from it. The one who does not know evil from good will fall to it (i.e. evil)’’

The human being must learn about the truth, and its proofs and evidences. He is to learn and know that which is false and the doubts associated with it, in order that he can be saved from falsehood, and to warn the people against it. How can he avoid and warn people against it, if he is not aware of it.

And with regards to this, the Qur’aan has clarified that which is truth and falsehood. It has clarified Eemaan and Kufr, Tawheed and Shirk, and Halaal and Haraam. It has not stopped at clarifying Tawheed, Halaal, and the truth only; rather it clarified that which is in opposition to that, so that the Muslim can avoid it. Likewise, the Prophet (sallal-laahu-alayhi-wasallam) in his Sunnah has clarified good and evil, and truth and falsehood in all affairs of the deen.

And the ulema (rahimahumullaah) in their written works have made clear what Tawheed and Shirk is, and Kufr and Nifaaq. They have made clear the belief of ahlus Sunnah wal Jamaa-ah and the beliefs of the deviated sects, such as the Jahmiyyah, the Mutazilah, the ashaa-irah…..and other than that.

They have clarified the correct mu-aamalaat and the forbidden mu-aamalaat. They have clarified correct marriage and the false and corrupt marriage, and the women forbidden (for one to marry). They have clarified the (good manners legislated in the sharee-ah), and the evil manners that are in opposition to it.

All this causes the Muslim to have insight into his affairs, so that he knows the truth by its evidences, and knows what falsehood is and the doubts associated with it, in order that he can avoid falsehood and make the people avoid it.

That is why you find in the books of belief: clarification of the belief in Tawheed and the belief of Ahlus Sunnah Wal Jamaa-ah. And clarification of the beliefs of misguidance, the doubts associated with it and refutation against it, in order that the Muslim is not misled by deviated and false beliefs, and deviated madhabs.

And in order that the Muslims can be upon a correct understanding with regards to the affairs of their religion and that which opposes it, so as to avoid it.

Some of the people at present- (the majority of them ignorant ones, and amongst them misguided ones) say:

Do not learn about the false beliefs. Suffice yourselves with learning the correct belief only, and abandon involving yourself in seeking to know the beliefs of the people of misguidance and the refutations against their doubts. Abandon this, and teach the children of the Muslims the correct belief only. Do not inform them about the statements that are in opposition and the doubts, and the refutation against it.

This one (the one who makes these statements) is either from the ignorant ones who know nothing of knowledge, or that he is from those driven by personal desires, those who want to spread the madhabs of falsehood and their doubts. Rather, it may be that they say: ‘’it is sufficient for a person to say: I am a Muslim; I am a believer….. A general Islaam suffices, and do not say: ahlus Sunnah wal Jamaa-ah and ahlu dalaal, and ahlu furqah wa ikhtilaaf. Do not say this, for this causes division between the Muslims’’.

This (i.e. the above statements) is misguidance; because Allaah (Jalla-Wa-Alaa) has clarified the haqq in opposition to falsehood, guidance in opposition to misguidance, and Tawheed in opposition to shirk. He (Jalla- Wa-Alaa) has clarified all of that in all the affairs of the Religion, in the affairs of Ibaadaat, Mu-aamalaat, and Akhlaaq with a detailed clarification. Therefore, this must be clarified in order that it is made clear to the people; so that they can be upon clarity in their affairs, and so that the true Muslim is distinguished from the so-called Muslim, and that no deviation and forgery enters into Islaam.

We must make a distinction between this and that one, in order that truth is not confounded with falsehood, and to know what truth is in opposition to falsehood, and good in opposition to wickedness. We do not suffice ourselves with a general Islaam; because this is being misleading and deceitful to the people. So we warn against this propaganda.

Therefore, this has to be detailed for the people. The haqq must be clarified in opposition to falsehood, and guidance must be made clear in opposition to misguidance.

Hudhaifah (radiyallaahu-anhu) used to ask the Prophet (sallal-laahu-alayhi-wasallam) about the evil, and did not suffice (himself) with asking the Prophet about the good. The Prophet stated that to him, and did not say to him, ‘’Suffice yourself with understanding the good’’; rather he (sallal-laahu-alayhi-wasallam) related and clarified for him the evil that was to occur, in order that he may beware, and make others to beware of it.

This is the Sunnah. This is the way of the Qur’aan and that of the Messenger (sallal-laahu-alayhi-wasallam)