Ibn Khallikan, in his book “Wafayat al-Ayan,” mentioned about Imam Abu al-Hasan Ali ibn Muhammad ibn Habib, known as Al-Mawardi, from al-Basra, that he authored books on Tafsir, Fiqh, Sharia politics, and other sciences. He did not reveal any of his writings during his lifetime but collected them all in a place known only to him. When he approached his death, he said to a trusted person: The books in such-and-such place are all my writings. I did not reveal them because I did not find a pure intention for Allah that was free from any impurity. If I witness death and am in my final moments, place your hand in mine. If I grasp and squeeze it, know that none of them were accepted from me. In that case, take the books and throw them into the Tigris River at night. But if I open my hand and do not grasp yours, know that they have been accepted and that I have achieved the pure intention I hoped for.
That person said: When death approached, I placed my hand in his, and he opened his hand without grasping mine. I knew it was a sign of acceptance, so I revealed his books after his death. (1)
This incident demonstrates that the preachers in Islamic civilization sought sincerity to Allah in their actions, where one would seek no witness to his work but Allah and strive to keep his work hidden so that only Allah would know it.
Sincerity is a faith-driven force that compels its bearer to detach from personal interests and self-serving goals, turning his entire life towards Allah alone, in adherence to His saying: “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.’” (Al-An'am: 162-163)
Why did Islamic civilization emphasize instilling sincerity towards Allah in preachers?
Because sincerity has many benefits, including:
- Islam commands it, and Allah accepts only deeds done with sincerity. Allah says, “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth.” (Al-Bayyina: 5) And He says, “Say, ‘Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion.’” (Az-Zumar: 11) This is all so deeds could be accepted. Al-Nasa'i narrated that Abu 'Umamah Al-Bahili said, “A man came to the Prophet (ﷺ) and said: 'What do you think of a man who fights seeking reward and fame - what will he have?' The Messenger of Allah (ﷺ) said: 'He will not have anything.' He repeated it three times, and the Prophet (ﷺ) said to him: 'He will not have anything.' Then he said: 'Allah does not accept any deed, except that which is purely for Him, and seeking His Face.'”
Sincerity is a faith-driven force that drives its bearer to detach from personal interests, making his entire life directed solely towards Allah.
- Sincerity leads to continuous worship and good behavior. Whoever performs a deed for someone's sake does so only when that person is present. But when he does it for Allah's sake, he keeps it and strives to perform it perfectly. Allah described the righteous among people, saying, “And they give food in spite of love for it to the needy, the orphan, and the captive, [saying], 'We feed you only for the countenance of Allah. We wish not from you reward or gratitude.'” (Al-Insan: 8-9)
- Sincerity results in good deeds. Al-Fudayl ibn Iyad was asked about Allah's saying: “to test you [as to] which of you is best in deed.” (Al-Mulk: 2) He said: “The best deed is the most sincere and correct. Sincere means it is done solely for Allah, and correct means it complies to the Sharia.” Then he recited Allah's saying: “So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.” (Al-Kahf: 110) (2) This is the excellence in deeds, as Allah said, “And who is better in religion than one who submits himself to Allah while being a doer of good.” (An-Nisa: 125)
- Sincerity is the strongest means to influence others and succeed in preaching. A sincere preacher reaches people's hearts, attracting them to him. Muhammad ibn Wassi said: When the believing servant turns to Allah, Allah turns people's hearts to him. (3) Abu Abdul Rahman al-Sulami said: It was said to Hamdun ibn Ahmad: Why is the speech of the Salaf more beneficial than ours? He replied: Because they spoke for the honor of Islam, the salvation of souls, and the pleasure of the Merciful. We speak for the honor of ourselves, seeking worldly benefits and people's approval. (4)
Ibn Al-Qayyim said: It has been Allah's unchanging way and His constant practice to clothe the sincere with awe, light, and love in people's hearts, and turn their hearts towards him in proportion to his sincerity, intention, and dealings with his Lord. Conversely, He clothes the hypocrite, who wears the garb of falsehood, with contempt, disgrace, and hatred, appropriate to his condition. (5)
What methods did Islamic civilization use to nurture sincerity in preachers?
- Advice and Counsel: This involves offering gentle and kind advice. The Prophet Muhammad (peace be upon him) practiced this when sending the Companions as preachers to neighboring lands. Mu'adh ibn Jabal narrated that when the Prophet sent him to Yemen, he said, “O Messenger of Allah, advise me.” The Prophet said, “Be sincere in your religion, and a few good deeds will suffice for you.” (6) Muhammad bin Ziyad said, “I saw Abu 'Umamah Al-Bahili come upon a man in the mosque who was prostrating, weeping, and praying. He said to him: 'You, you! If only this were in your house.'” (7) He advised him to ensure his worship, weeping, and prayers were sincere and private.
The benefits of sincerity include continuous worship, good conduct, and success in calling others to Allah.
- Encouragement to Conceal Good Deeds: A preacher should strive to keep their voluntary good deeds secret to avoid the desire for praise or recognition. This is exemplified by many stories from the lives of preachers in Islamic civilization. For instance, it is narrated that Al-Aʽmash said, “Abdur Rahman bin Abi Laila used to pray, and when someone entered, he would lie down on his bed as if he were sleeping.” (8)
Muhammad ibn al-Qasim said, “I accompanied Muhammad bin Aslam Al-Kindi for more than twenty years and never saw him pray two voluntary rak'ahs except on Friday. I heard him swear many times, saying, 'If I could pray where no one could see me, even the two angels assigned to me, I would do so out of fear of showing off.' He used to enter a room, close the door, and I did not know what he was doing until I heard his young son mimicking his crying. His mother rebuked him, and I asked her what it was about. She said, 'Abu Al-Hasan enters this room to read and cry. His son hears him and imitates him. When he wants to leave, he washes his face, applies kohl, and comes out as if nothing had happened.' He used to give money and cloth secretly and would tell the messenger to ensure no one knew who sent it.” (9)
- Using Subtle Means to Conceal Good Deeds: Hammad bin Zayd said, “Ayoub al-Sakhtiyani was in a gathering, and he felt moved to tears. He would tighten his turban over his eyes, blow his nose, and say, 'How severe this cold is!'” (10) Al-Asbahani narrated that Ibn Abi Adi said, “Dawud bin Abi Hind fasted for forty years without his family knowing. He was a tailor who would take his lunch from home, donate it on the way, and break his fast with his family in the evening.” (11)
Muhammad bin A’yun, who accompanied Abdullah bin Al-Mubarak on his travels, said, “One night during the battle against the Romans, Abdullah bin Al-Mubarak pretended to sleep. I also pretended to sleep, resting my head on a spear. Thinking I was asleep, he got up and prayed until dawn while I watched. When dawn broke, he woke me, thinking I had been asleep. When I told him I hadn't slept, he never spoke to me or opened up to me again on that campaign, as if he disapproved of me noticing his deeds. I recognized this in him until he passed away. I never saw anyone who kept his good deeds more secret than him.” (12)
- Practical Examples: Al-Hasan Al-Basri said, “A man would be reciting the Quran, and people would not know it. A man would have extensive knowledge of Fiqh, and people would not know it. A man would pray long prayers in his house with visitors present, and they would not notice. We met people who, if they could perform a deed in secret, would never do it publicly. Muslims would strive in their du’a, and their voices would not be heard, only whispers between them and their Lord.” (13)
Nurturing contemporary preachers’ sincerity contributes to self-denial, avoiding praise for fulfilling obligations.
Al-Aʽmash said, “I was with Ibrahim Al Nakhai while he was reciting from the Quran. When someone asked to enter, he covered the Quran and said, 'I do not want this person to see me reading it constantly.'” (14) This emphasizes the role of scholars in nurturing sincerity through practical examples.
- Being in Places Where the Preacher is Unknown: This helps maintain sincerity as the preacher is not known and thus can focus on his deeds for Allah's sake. Ibn Al-Jawzi narrated that Al-Hasan said, “I was with Ibn Al-Mubarak, and we came to a public water source. People were drinking from it, and they did not recognize him, so they jostled and pushed him. When he came out, he said to me, This is how we live.' Meaning where we are not known and not revered.”
Sufyan Al-Thawri said, “I found that my heart improved in Mecca and Medina among strangers who did not know me, so I lived among them as if I were one of the poor and ordinary Muslims.”
Thus, the role of Islamic civilization in cultivating sincerity in preachers helps modern preachers practice self-denial, avoid seeking praise for obligatory actions, remain unaffected by criticism, and maintain sincere intentions in all fields.
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(1) “Wafayat al-Ayan,” by Ibn Khallikan (3/283).
(2) “Stations of the Seekers” by Ibn al-Qayyim al-Jawziyyah (1/129).
(3) “Sincerity and Certainty” by Ibn Abi Al-Dunya, p. 41.
(4) “Shu`ab al-Iman” by Al-Bayhaqi (2/297).
(5) “Information for those who Write on Behalf of the Lord of the Worlds” (4/153).
(6) Reported by Al-Bayhaqi in “Shu`ab al-Iman” (6859).
(7) “Siyar A'lam al-Nubala” by Al-Dhahabi (3/361).
(8) “Hilyat al-Awliya'” by Al-Asbahani (4/351).
(9) “Siyar A'lam al-Nubala” by Al-Dhahabi (12/200).
(10) “Siyar A'lam al-Nubala” by Al-Dhahabi (6/20).
(11) “Hilyat al-Awliya'” by Al-Asbahani (3/94).
(12) “Al-Jarh wa al-Ta`dil.” by Ibn Abi Hatim (1/266).
(13) “Tafsir Ibn Kathir” (3/384).
(14) “The Musannaf of Ibn Abi Shaybah” (5/374).
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