What does it mean to be sincere toward Allah (SWT), and to truly want good for the people around you?
Islamic Studies · 40 Hadith, 9th and 10th Grade · 60 to 75 minutes
Last lesson, Hadith 6 taught us that the halal is clear and the haram is clear, that between them are doubtful matters that many people do not know, and that whoever guards against those doubtful matters has protected their religion and their honor. Then the hadith ended by pointing to the heart.
أَلَا وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلَا وَهِيَ الْقَلْبُ
The Prophet (pbuh) said: "...Truly, in the body there is a morsel of flesh (mudghah): if it is sound, the whole body is sound, and if it is corrupt, the whole body is corrupt. Truly, it is the heart."
Hadith 7 shows what a sound heart looks like in practice: sincere toward Allah (SWT), and wanting good for people.
Before we read anything, think about one real moment. Keep private details to yourself.
Was it what they said, how they said it, or where they said it?
Did you believe they actually wanted good for you? How could you tell?
Keep your answer in mind. Today's hadith has one word for what you were sensing.
عَنْ أَبِي رُقَيَّةَ تَمِيمِ بْنِ أَوْسٍ الدَّارِيِّ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: "الدِّينُ النَّصِيحَةُ". قُلْنَا: لِمَنْ؟ قَالَ: "لِلَّهِ، وَلِكِتَابِهِ، وَلِرَسُولِهِ، وَلِأَئِمَّةِ الْمُسْلِمِينَ، وَعَامَّتِهِمْ".
Abu Ruqayyah Tamim ibn Aws ad-Dari (RA) reported that the Prophet (pbuh) said: "The religion is naseehah (sincerity)." We said: "To whom?" He (pbuh) said: "To Allah (SWT), to His (SWT) Book, to His Messenger (pbuh), to the leaders of the Muslims, and to their common people."
Tamim ad-Dari (RA) lived as a Christian before he accepted Islam, later in the life of the Prophet (pbuh). Imam Abu Dawud counted this hadith among the hadiths that Islamic law revolves around.
The Companions (RA) asked, "To whom?" What does that question tell you about how they listened?
Why do you think the list starts with Allah (SWT) and ends with ordinary people?
"Naseehah is a word used to express a whole meaning: wanting good for the one being advised."
"Its root meaning in the language is purity. It is said, 'nasahtu al-'asal,' when you have cleared honey of its wax."
No single English word holds all of this, which is why translations say sincerity, sincere advice, or goodwill.
Ask yourself: when I give someone advice, is any "wax" mixed in, like wanting to look smart or to win the argument?
"Naseehah to Allah (SWT) means sound belief in His (SWT) oneness and a sincere intention in worshipping Him (SWT)."
وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ
And they were not commanded except to worship Allah (SWT), [being] sincere to Him (SWT) in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.
This takes us back to Lesson 1, where Hadith 1 taught that deeds are judged by their intentions. Scholars explain that Allah (SWT) does not need anything from anyone, so the good of this sincerity comes back to you.
Ask yourself: if no one ever saw my good deeds, which ones would I still do?
The explanations Ibn Rajab gathers describe it as loving the Quran and honoring it as the speech of Allah (SWT), wanting to understand it, reflecting on it, pausing over its meanings as you recite, and then acting on what you understood.
كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ
[This is] a blessed Book which We have revealed to you, [O Muhammad (pbuh)], that they might reflect upon its verses and that those of understanding would be reminded.
If you are still learning to read Arabic, reading a translation, listening, and asking questions are all part of this.
Ask yourself: do I know what the surahs I know by heart actually say? What is one small step that would help me understand more this month?
For us today, the explanations Ibn Rajab gathers describe it as caring to learn his Sunnah, studying his character and manners, holding to what he taught, and loving the people connected to him: his family and his Companions (RA).
Two lessons ago, Hadith 5 taught us to worship the way he taught. Following him carefully is part of being sincere to him.
لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا
There has certainly been for you in the Messenger of Allah (SWT) (pbuh) an excellent pattern for anyone whose hope is in Allah (SWT) and the Last Day and [who] remembers Allah (SWT) often.
What do you actually know about how the Prophet (pbuh) treated people: his family, children, and people who wronged him? Where could you learn more?
Ibn Rajab quotes the scholar Ibn al-Salah, who listed what naseehah to the leaders of the Muslims includes. Here are three things from his list. Some scholars explain that the scholars of the religion are included among these leaders too.
Support them in what is true and good, and want them to succeed in it.
If something needs to be said, remind them of what is right with gentleness and kindness.
Ask Allah (SWT) to guide them and help them do what is right.
The same manners fit anyone who carries responsibility for others in your life: the imam of your masjid, your coach, the president of your MSA. If you think they made a mistake, go to them respectfully and privately, help with what is good, and make dua for them, rather than tearing them down in front of others.
Ask yourself: when someone in charge makes a choice I disagree with, do I go to them, or do I go to everyone else?
The explanations Ibn Rajab gathers describe it as guiding people to what benefits them, teaching them, covering their faults, helping them in their needs, never cheating or envying them, loving for them what you love for yourself, being happy when they are happy and sad when they are sad, and gently bringing back someone who has gone wrong.
عَنْ جَرِيرِ بْنِ عَبْدِ اللَّهِ قَالَ: بَايَعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى إِقَامِ الصَّلَاةِ، وَإِيتَاءِ الزَّكَاةِ، وَالنُّصْحِ لِكُلِّ مُسْلِمٍ.
Jarir ibn Abdullah (RA) said: "I gave my pledge to the Messenger of Allah (SWT) (pbuh) to establish the prayer, to give the zakah, and to be sincere (nush) to every Muslim."
Imam al-Bukhari placed this hadith in a chapter named after the words of Hadith 7, and made it the last chapter of his Book of Faith. One item on the list above, loving for others what you love for yourself, has a whole hadith of its own later in this course: Hadith 13, in Lesson 12.
Jarir (RA) pledged this alongside prayer and zakah. Do I treat wanting good for people as part of my religion?
الْمُؤْمِنُ مِرْآةُ الْمُؤْمِنِ، وَالْمُؤْمِنُ أَخُو الْمُؤْمِنِ، يَكُفُّ عَلَيْهِ ضَيْعَتَهُ، وَيَحُوطُهُ مِنْ وَرَائِهِ
The Prophet (pbuh) said: "The believer is the mirror of the believer, and the believer is the brother of the believer. He guards him against loss and protects him when he is absent."
Which is harder for you: being an honest mirror for a friend, or being glad when someone holds one up to you?
كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا بَلَغَهُ عَنِ الرَّجُلِ الشَّيْءُ لَمْ يَقُلْ: مَا بَالُ فُلَانٍ يَقُولُ؟ وَلَكِنْ يَقُولُ: "مَا بَالُ أَقْوَامٍ يَقُولُونَ كَذَا وَكَذَا".
Aisha (RA) said: "When the Prophet (pbuh) was told something about a man, he would not say, 'What is wrong with so-and-so that he says...?' Rather, he would say, 'What is wrong with some people who say such and such?'"
He (pbuh) corrected the mistake so that everyone could learn from it, without naming the person or shaming them in front of others.
What would this look like today, in a group chat or in front of a class?
Why might naming someone in public make it harder for them to change?
"When the early Muslims wanted to give someone naseehah, they would counsel him privately, so much so that one of them said: 'Whoever counsels his brother privately, between the two of them, that is naseehah. And whoever counsels him in front of people has only scolded him.' And al-Fudayl ibn Iyad said: 'The believer covers and advises, and the wicked one exposes and shames.'"
Private never means keeping danger secret. If someone may get hurt, or is hurting someone else, tell a trusted adult right away.
Ask yourself: the last time I pointed out someone's mistake, which column did it look more like?
إِنَّ الرِّفْقَ لَا يَكُونُ فِي شَيْءٍ إِلَّا زَانَهُ، وَلَا يُنْزَعُ مِنْ شَيْءٍ إِلَّا شَانَهُ
The Prophet (pbuh) said: "Kindness is not found in anything except that it beautifies it, and it is not removed from anything except that it disgraces it."
Am I trying to help this person, or trying to win, or to look better than them?
Am I sure about what happened, or did I only hear it from someone?
Can I say this privately, in person, and not in front of others?
Am I talking about the action, gently, without labeling the whole person?
My part is to say it well. Whether they change is between them and Allah (SWT).
وَالْعَصْرِ ● إِنَّ الْإِنسَانَ لَفِي خُسْرٍ ● إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
By time, ● Indeed, mankind is in loss, ● Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience.
Notice the words "advised each other." The people this surah describes do not only give advice. They also receive it.
Hear the person out to the end before you answer.
Even advice delivered clumsily can be true. Judge the message, not only the delivery.
Thank them, even if you need time to think about it.
If it is true, act on it. If you are unsure, ask someone you trust who knows.
Your group acts out the same scene twice. In Version A, the advice is given badly: in public, harshly, or to win. In Version B, the same advice is given well, the way today's texts teach. Card 6 is different: on that card, you practice receiving advice.
Your friend keeps posting jokes in the group chat that make fun of a quiet classmate.
A friend asks you to read their essay, and you notice that parts of it were copied from a website.
Your friend shared a "hadith" online with no source, and it is spreading fast.
The leader of your MSA planned an event, and you think the plan leaves out the younger students.
Your friend has been talking badly about another friend behind their back.
A friend tells you that something you said yesterday hurt someone. Version A: you get defensive. Version B: you receive it well.
Check your niyyah, say it privately, say it kindly, and then leave the result to Allah (SWT).
Listen to the end, thank the person, think it over honestly, and act on what is true.
In both, naseehah begins in the heart: you truly want good for the other person, and you are glad when someone wants good for you.
Take out a sheet of paper and write your three answers quietly.
Your writing stays with you.
Notice how the Prophet (pbuh) gave this advice to Mu'adh ibn Jabal (RA). He took his hand and told him twice that he loved him, and only then gave the advice. The advice itself was a dua.
عَنْ مُعَاذِ بْنِ جَبَلٍ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَخَذَ بِيَدِهِ وَقَالَ: "يَا مُعَاذُ، وَاللَّهِ إِنِّي لَأُحِبُّكَ، وَاللَّهِ إِنِّي لَأُحِبُّكَ". فَقَالَ: "أُوصِيكَ يَا مُعَاذُ، لَا تَدَعَنَّ فِي دُبُرِ كُلِّ صَلَاةٍ تَقُولُ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ".
Mu'adh ibn Jabal (RA) reported that the Messenger of Allah (SWT) (pbuh) took him by the hand and said: "O Mu'adh, by Allah (SWT), I love you. By Allah (SWT), I love you." Then he said: "I advise you, O Mu'adh, never to leave saying at the end of every prayer: 'Allahumma a'inni 'ala dhikrika wa shukrika wa husni 'ibadatik' (O Allah (SWT), help me to remember You (SWT), to thank You, and to worship You well)."
Say this dua once a day, for example at the end of a prayer. Then choose one person and do one sincere thing for them: help with something they need, or, if they need it, a private and kind word of advice, given the way the Prophet (pbuh) gave his.
And when someone gives you advice this week, thank them.