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Volume :10 Issue : 26 1995      Add To Cart                                                                    Download

The Criteria of Evaluating Deeds in Islam as Defined by Al-Sunnah

Auther : DR:AL-SAYYID MUHAMMAD NOUH

The Criteria of Evaluating Deeds in Islam as Defined by Al-Sunnah

DR:AL-SAYYID MUHAMMAD NOUH

This study has clarified the following facts:

  1. Good “niyyah” (intention) – or “ilhlas” (sincerity, devotion) – has a lot of good results and achievements for both individual and society in this life and in the Hereafter.
  2. Deeds, however might be good or perfectly done, have no value in the sight of Allah unless they are accompanied by a “good niyyah”: inversely, a good niyyah has no value if the deed was not done in compatibility with the Islamic Sharia. Allah says”……whoever excepts to meet his Lord, let him work righteousness, and in the worship of his Lord, admit no one as partner.”
  3. (al-Kahf: 110)

  4. Good niyyah does not contradict with nice appearance, enjoying good things, feeling happy because of doing good, or sad and sorry because of failing to do good or obey Allah; also, it does not contradict with doing in public voluntary good feeds – such as charity, visiting the sick and attending funerals – as long as your intention is to set a good example for others to follow. In some situations, good niyyah dose not contradict even with announcing one’s readiness to shoulder some responsibility when there is nobody ready or available to do so. Prophet Yusuf (P.B.U.H.) said to the ruler of Egypt: “set me over the storehouses of the land; I will indeed guard them, as one that knows (three importance).” (Yusuf:53)
  5. Now, the following suggestions and recommendations can be introduced.

    1. Basic concepts, that may be distorted or misunderstood, such as, Jihad, Sadaqah (charity), ‘Amanah (trust), ‘lbadah,…. Etc, must be under focus and get clearly defined and corrected according to the principles and criteria of Al- Quran and Al-Sunnah, so that (the Ummah of) Muslims can proceed with certainly and safety along the path towards the goals.
    2. Understanding of the aforementioned concepts must be in line with the principles and rules of jurisprudence and those of Arabic. All texts related to one concept must be gathered, studied and interpreted in a way to leave no contradictions among them. Also, those concepts must be understood in light of actual realities and within the frame of Taqwa (Allah-fearing) which is the basic principle of achieving guidance and rightness, particularly in such controversial and delicate concepts. Allah says: “O you who believe! If you fear Allah, He will grant you a Criterion (to judge between right and wrong)….”(Al- Anfal:29), “And for those who fear Allah, He (ever) prepares a way out .” (Al- Talaq 2);

“And those who strive in Our cause) – We will certainly guide them to Our Paths, for verify Allah is with those who right.” (Al-Ankabut:69)

3. The final formula that expresses these concepts must combine both originality and suitability for modern circumstances, i.e. its essence is the Islamic legislation derived from Al-Quran and Al-Sunnah and our great scholars’ opinions, while the way of describing and explaining must be understandable and appealing to the people in our modern age.

 

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