Važnost iskrenosti u vjeri / The Importance of Sincerity in Religion

Važnost iskrenosti u vjeri

(zadnja hutba u mjesecu Zul Ka'detu- zadnja poruka)

Osnovna svrha za koju smo mi stvoreni ''ljudska bića'' jeste da obožavamo Allah dž,š: Ja sam stvorio Džinne i ljude samo da me obožavaju. Ez-Zarijat: 56.

Bez iskrenosti, obožavanje bilo koje vrste nema duhovne koristi. Obično mi vršimo djela u islamu sa namjerom da se pokažemo, da zadovoljimo druge, ili da dobijemo ovosvjetsku nagradu ili pohvalu. Onda kad ne dobijemo pohvalu ili nagradu koju tražimo, ili kada nema nikoga da se pokažemo, mi to isto djelo napuštamo.

Bilo koji čin/djelo religiozne predanosti, ne bi trebalo da bude u namjeri da se pokazujemo/pretvaramo. Kada pokazivanje postane dio samog djela, onda to djelo se pretvara iz jednog stanja u drugo tj; to djelo prelazi iz stanja hvalevrijednim djelom u stanje krivog djela, kao u slučaju onih koji klanjaju da budu viđeni; A teško onima koji, kada molitvu obavljaju, molitvu svoju kako treba ne izvršavaju, koji se samo pretvaraju. Al-Mauun: 107.

Osnovni uslov za Allahovo prihvatanje dobrog djela je ikhas (apsolutna iskrenost). I kada je u pitanju iskrenost u islamu, namjera/nijet je temelj.

Poslanik (SAWS) ukazao je na značaj namjere u nekoliko hadisa. U hadisu Ebu Hurejre r,a, Poslanik (SAWS) je rekao: ljudi će biti proživljeni (na Danu Sudjenjem) prema njihovim namjerama. Ibn Majah.

Prenešeno je od nekih selefa; Ko god bi volio da njegova dela budu potpuna, neka ima dobru namjeru. Ibn Redžeb, Jaami 'Uloom wal Hikam.

Ibn Adžlaan je rekao: "Djelo nije ispravno, osim u tri slučaja; Takvaluk/Bogobojaznost, dobra namjera/nijet i ispravnost", a Abdullah Ibn El-Mubarak je rekao: Možda se malo djelo uveća zbog namjere/nijeta, a možda se veliko djelo svede na minimum isto zbog namjere/nijeta". Smisao ovoga je da osoba može učiniti djelo koje izgleda beznačajano u vjeri, ali zbog iskrene namjere da bude Allahu drago djelo, na sličan način, osoba može učiniti ono što izgleda da je ogromno djelo, ali zato što njegova namjera nije bila iskrena, to djelo ima malo ili nikakvog značaja kod Allaha dž,š.

Riječ 'ikhlaas' potiče od arapske riječi akh-la-sa, koja u terminologiji dina/vjere znači da se djelo oslobađa od prikazivanja (ri'yaa). Ovo značenje se nalazi u Allahovim rečima: Ali oni koji se pokaju i poprave i koji čvrsto Allaha prihvate i vjeru svoju u Allaha iskreno ispolje, biće s vjernicima, a Allah će, sigurno, vjernicima veliku nagradu dati. "An-Nisa: 146.

Svrha istinskog islama jeste da ostaje religija Allaha dž,š, i da je to isključivo Njegovo. Islam ne pripada nama, nismo slobodni da napravimo  islam onako kako nama paše, ili da dodamo ili oduzmemo od islama što god hoćemo. Dakle, svako djelo da bi bilo primljeno kod Allaha, moramo biti iskreno prema Allahu, tj; da imamo iskren nijet. Namjera osobe je više važna nego samo njegovo djelo.

Iskrenost sama po sebi može biti teška: iskrena namjera može biti težak poduhvat za mnoge od nas, a mnogi i ne znaju šta je iskrenost ili da se osoba sama zavarava i da veruje u to da je iskren, a u stvari nije. Bilo je prenešeno da je Seh'l ibn Abdullah da je Et-Tustari rekao: Nema ničeg teže za samog sebe od iskrenosti.

Od mnogih razloga zbog kojih ljudi trpe duhovnu disfunkciju i idući napred i nazad u svojoj vjeri, postoje dva vrijedna pomena ovde; Prvo je da mnogi muslimani ne smatraju/ne misle da će biti iskušavani u svom vjerovanju. Oni žele da sve bude onako kako oni žele, u svim vremenima bez ikakvih izazova. Ovo je nerealno kako Allah jasno kaže: Misle li ljudi da će biti ostavljeni na miru ako kažu: "Mi vjerujemo!" i da u iskušenje neće biti dovedeni? Realnost je da vjerovanje mora biti testirano djelima, da potvrdi istinu onih koji su iskreni ili ospori one koji lažu. A Mi smo u iskušenje dovodili i one prije njih, da bi Allah sigurno ukazao na one koji govore istinu i na one koji lažu. Al-Ankabuut: 3.

Drugi uzrok duhovne disfunkcije kada je u pitanju iskrenost, jeste to što kada osoba nije svijesna onoga što je iskrenost, pa samim tim i zanemaruje njegovog značaj. Ovo se vidi kod mnogih ljudi koji svoj islam smatraju prolaznim mamcem. Kad ljudi nisu iskreni u svom verovanju, i oni se lahko predaju kad god stvari ne idu na način kako oni vole; Ima ljudi koji se Allahu klanjaju, ali bez pravog uvjerenja; ako ga prati sreća, on je smiren, a ako zapadne i u najmanje iskušenje, vraća se nevjerstvu, pa tako izgubi i ovaj i onaj svijet. To je, uistinu, očiti gubitak.! Al-Hajj: 11.

Još jedan problem je u tome što mnogi ljudi žele da umire sve strane, ili da ostanu neutralni u svim pitanjima koja utiču na pitanja vjere. Da bi bio iskreni Allahov rob, moramo biti spremni da ostanemo pristojni tokom teškoća i lahkoća.

Polahko ali sigurno ulazimo u vrijeme Dedžala (Antihrista). Istina se prikazuje kao neistina i pogrešno, a neistina i pogrešno kao istina i dobro!

Moj savjet za sve nas je da ostanemo čvrsti i iskreni u našoj vjeri tokom ovog vremena i tokom vremena koja nam dolaze, i da činimo djela u ime Allaha dž,š. U suprotnom, bit ćemo poljuljani kao kad vjetar puše, sad desno sad lijevo.

Iskrenost može osloboditi čoveka zbunjenosti, robovanja ljudima i da pročisti i prosvijetli ljudsku dušu i da je učini da robuje samo Allahu dž,š.

Kada osoba nije iskrena u vezi sa svojim vjerovanjem i djelima koja čini, takvi će biti stalno razočarani, jer duhovna nagrada za dobra djela može doći samo od Allaha dž,š; Niko drugi ne može da nadoknadi duši za ono što radi. Takve osobe će se često žale kako su radile to i to i da ih niko ne cijeni niti ono što su oni uradili. Beskrajnost i neiskrenost je siguran recept za duhovni bankrot.

August 18-2017 / 26-Zul-Ka’dah 1438H

The Importance of Sincerity in Religion

last message in theis month

The central purpose for which we as human beings were created, is to worship Allah: I have only created Jinns and men, that they may worship Me. Adhariyat: 56.

Without ikhlaas, worship of any kind has no spiritual benefit. Too commonly we perform deeds in Islam with the intention of showing off, pleasing others, or to receive worldly reward or praise. Then as soon as we don’t get the praise or reward that we are seeking, or when there is no one around to show off for, we abandon the deed. Any act of religious devotion, should not be for the intention of show or showing off. When showing off becomes a part of a deed, it renders it from being praiseworthy, to being blameworthy, as in the case of those who pray to be seen; So woe to the worshippers, those who are neglectful of their prayers, those who (pray) only to be seen. Al-Mauun: 107.

The primary condition for Allah’s acceptance of a good deed is ikhlaas (absolute sincerity). And when it comes to ikhlaas in the religion of Islam, the intention is the foundation.

The prophet (SAWS) pointed to the importance of the intention in several ahaadeeth. In the hadith of Abu Hurraira, the Prophet (SAWS) said: “people will be resurrected (on the day of judgment) according to their intentions” Collected by Ibn Majah.

It was reported about some of the salaf; “whoever would like his deeds to be complete, then let him make good his intention” (with sincerity). Jaami’ Uloom wal Hikam.

Ibn Aj’laan said: “A deed is not sound except by three things; taqwa, good intention, and correctness”, and Abdullah Ibn al-Mubarak said: “perhaps a small deed is magnified by the intention, and perhaps a great deed is minimized by the intention”. The meaning here is that a person may do what seems on the surface to be an insignificant deen, but because of his sincere intention to please Allah, the deed is magnified in Allah’s sight, and similarly, a person may do what on the surface seems to be a monumental deed, but because his intention was not sincere, that deed has little or no significance in the sight of Allah.

The word ‘ikhlaas’ comes from the Arabic word akh-la-sa, which in the terminology of deen, means to render a deed free of ostentation (ri’yaa) so that there is no other consideration except Allah. This meaning is found in the words of Allah: Save those who repent and amend and hold fast to Allah and make their religion pure for Allah (only). Those are with the believers. And Allah will bestow on the believers an immense reward.” An-Nisa: 146.

The purpose of true Islam is that it remains the religion of Allah and that it is solely for His sake. Islam does not belong to us, we are not free to make it what we want or add to it or take away from it whatever we like. Thus, every deed in order to be sincere to Allah has to begin with the correct intention. A person’s intention is more profound than his action.

True sincerity can be difficult: Sincere intention can be a difficult undertaking for many of us, and it is common that a person is ignorant of what sincerity is, or that a person fools his own self into believing he is sincere, when in fact, he is not.  It was reported that Sah’l ibn Abdullah at-Tustari said: “there is nothing more difficult for the self than ikhlaas (sincerity).”  Of the many reasons that people suffer spiritual dysfunction and go back and forth in their religion, there are two worth mentioning here; first is that many Muslims do not consider that they will be tested in their Islam. They want everything to be to their liking all the time without any challenges. This is unrealistic as Allah clearly states: “Do men think that they will be left alone on saying, “We believe”, and that they will not be tested? The reality is that faith must be tested by action, to confirm or disprove the claim of the one who declares it. “We did test those before them, and Allah will certainly know those who are true from those who are false.” Al-Ankabuut: 3.

Another cause of spiritual dysfunction when it comes to sincerity or lack, thereof is that when a person is unaware of what sincerity is, and therefore oblivious to its importance. This is seen in many people who take their Islam as a passing fad. Just like faith is learned behavior, so is sincerity. When people are not sincere in their faith, they too easily capitulate whenever things do not turn out the way they like; “There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!” Al-Hajj: 11.

Another problem is that many people want to appease all sides, or to remain neutral in all matters that affect issues of faith, and when it comes to Allah ta’ala, that is not an option. In order to be a sincere servant of Allah, one must be willing to remain steadfast during hardship as well as ease.

We are quickly entering into the time of the Dajjaal (Anti-Christ). Truth is taken for falsehood and falsehood masquerades as truth.  My advice to myself, and to us all is that we remain steadfast and sincere in our religion during these times and during the times that are upon us, and that we do deeds of faith for Allah’s sake. Otherwise we will be blown back and forth according to whatever gust of wind happens to come our way.

Ikhlaas can free a person from being a confused soul, a slave of men and make them an enlightened soul, a slave of Allah Only. When a person is not sincere about his or her religion and their religious actions, they will find themselves perpetually disappointed and disillusioned, because spiritual reward for righteous deeds can only come from Allah; no one else has the ability to compensate your soul for what it does. Such persons will often find themselves complaining about how they did this and they did that and that no one appreciates them. Disingenuousness and insincerity is a sure recipe for spiritual bankruptcy.

August 18-2017 / 26-Zul-Ka’dah 1438H