Question: What are the conditions which must be met for a deed to be righteous and accepted by Allah.
Answer: Praise be to Allaah. What is meant in the aayah: "... who do righteous deeds ... " [al-Kahf /8:21 is explained in other aayahs which indicate that a deed cannot be righteous unless it meets three conditions:
First condition: consistent with the Sunnah It must be done in accordance with that which was brought by the Prophet (sallalahu alayhi wa sallam). Every action that goes against that which was brought by the Prophet (sallalahu'alayhi wa sallam) is not righteous, rather it is false. Allaah says:
Also, He says:
"He who obeys the Messenger (Muhammad). has indeed obeyed A1laah"(Q4[al-Nisa']:1O)
"Or have they partners with A1laah (false gods) who have instituted for them a religion which Allaah has not ordained?" (Q42[al-Shoora]:21)
and there are many similar aayahs. .
Second condition: intention only for A1laah
The one who does it must be sincere in his intention towards Allaah. Allaah says:
Also, Allaah says:
"Say (0 Muhammad): 'Verily.I am commanded to worship Allaah (Alone) 'by obeying Him and doing religious deeds sincerely for His sake only. And I am commanded (this) in order that I may be the first of those who submit themselves to Allaah (in Islam) as Muslims~' Say (0 Muhammad): 'Verily, if I disobey my Lord, I am afraid of the torment of a great Day.' Say (0 Muhammad): 'A1laahAlone I worship by doing religious deeds sincerely for His sake only (and not to show of(. and not to set up rivals with Him in worship).' So worship what you like besides Him'" (Q39[al-Zumar]:11-I5)
and there are many similar aayahs.
Third condition: faith and sound belief
It must be done on the basis of faith and sound belief, because the action is the roof and the belief faqeedah) is the foundation. Allaah says
"Whoever works righteousness - whether male or female - while he (or she) is a true believer .. .' (QI6[al-NahI]:97)
So faith is described as the prerequisite for that. The concept of this prerequisite is explained in many places, such as when Allaah describes the actions of non-believers:
"And We shall turn to whatever deeds they (disbelievers, polytheists, sinners) did, and We shall make such deeds as scattered floating particles of dust" (Q25[al-Furqaan]:23)
Further, Allaah says:
"their [disbelievers] deeds are like a mirage in a desert" (Q24 [al-Noor]:39)
and "their [disbelievers'1works are as ashes, on which the wind blows furiously on a stormy day" (Q 14[lbraaheem]: 18)
and there are many similar aayahs as explained above.
Question: What are the "good righteous deeds that last" that are mentioneil in the aayah: "But the good righteous deeds that last, are better with your Lord for rewards and better in respect of
Answer: Praise be to Allaah. The scholarly opinions concerning the "good righteous deeds that last" all boil down to one thing: they are all actions which are pleasing to Allaah, whether we say that they are the five daily prayers, as was narrated from a group of the salaf, including Ibn 'Abbaas, Sa'eed ibn Jubayr, Abu Maysarah and 'Umar ibn Sharhabeel; or that it means [the phrases],
"Subhaan-Allaah wal-hamdu Lillaah wa laa i1aaha iII-Allaah, wa Allaahu akbar. wa loa hawla wa laa quwwata iI/a Billaah il'Ali i1-'Azeem (Glory be to Allaah, praise be to Allaah, there is no god but Allaah, Allaah is most great and there is no power and no strength except in Allaah, the Exalted, the Almighty)".
This is the view of the majority of scholars. Indication of that was narrated in marfoo' ahaadeeth narrated from Abu Sa'eed al-Khudri, Abu'l-Darda', Abu Hurayrah. al-Nu'maan ibn Basheer and 'Aa'ishah (may Allaah be pleased with them). This phrase:
"the good righteous deeds that will last" is a general phrase which includes the five daily prayers and the five phrases mentioned above (Subhaan- AI/aah. etc). as well as other deeds which are pleasing to Allaah, because they will abide and will not fade away or vanish like the adornments of the life of this world. and because they are also done in the manner that pleases Allaah.
Question: Does applying every law that is not mentioned in the Quraan or Sunnah constitute kufr [disbelief]
Answer: Praise be to Allaah. It should be noted that we must differentiate between man-made systems the implementation of which implies disbelief (kufr) in the Creator of the heavens and the earth. and systems which do not imply that, This may be explained by describing systems as being of two types. administrative and legislative. With regard to .administrative systems which are aimed at organizing things and making them run smoothly in a manner that does not go against Sharee'ah. there is nothing wrong with this and no one among the' Sahaabah [Companions] or those who came after them objected to it.
'Umar (RA)did many things of that nature that were not done at the time of the Messenger (sallalahu alayhi wa sallam). such as writing down the names of the soldiers in a register to keep track of who was present and who was absent, even though the Prophet (sallalahu alayhi wa sallam) did not do that and he had not known that Ka'b ibn Maalik was not present during the campaign of Tabook until after he had reached Tabook. (Muslim)
Similarly. 'Umar (RA) bought the house of Safwaan ibn Umayyah in Makkah and turned it into a prison, even though neither the Prophet (sallalahu alayhi wa sal/am) nor Abu Bakr had established a prison. Such administrative matters which are intended to make things run smoothly and which do not go against Sharee'ah - such as organizing employees' affairs and organizing work matters ina manner that does not go against Sharee'ah - is a kind of man-made system that is alright and does not go against the basic principles of Sharee'ah which aims to take care of the public interest.
But in the case of legislative systems which go against the laws of the Creator of the heavens and the earth. referring to them for judgement constitutes disbelief (kufr) in the Creator of the heavens and the earth, such as claiming that giving males precedence over females in matters of inheritance is not fair and that they should be given equal shares, or claiming that plural marriage is a form of oppression. or that divorce is unjust towards women, or that stoning and cutting off hands etc. are barbaric actions that cannot justifiably be done to anyone, and so on.
So implementing this kind of system to govern people's lives, wealth, honour, lineage, minds and religion constitutes disbelief in the Creator of the heavens and the earth, and rebellion against the divine system which was set up by the One Who created all of mankind and Who knows best what is in its interests. Glorified and Exalted be He far above having any other legislator alongside Him.
"Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not ordained? And had it not been for a decisive Word (gone forth already), the matter would have been judged between them. And verily, for the Zaalimoon (polytheists and wrongdoers) there is a painful torment" (Q42 [al-Shooraa] :21)
"Say (0 Muhammad to these polytheists): 'Tell me, what provision Allaah has sent down to you! And you have made of it lawful and unlawful.' Say (0 Muhammad): 'Has Allaah permitted you (to do so), or do you invent a lie against Allaah?"'(Q IO[Yoonus]:59)
Question: We see many parables coined in the Qur'aan.
What is the benefit of these parables!
Answer: Praise be to Allaah. Shaykh al-Shanqeeti (RAH) said in his commentary on the aayah:
"And indeed We have put forth every kind of example in this Qur'aan, for mankind. But, man is ever more quarrelsome than anything" (Q 18[al-Kahf] :54)
In this and similar parables in the Qur'aan there are great lessons and rebukes which make the truth clear, but no one can understand their meaning except people who have knowledge, as Allaah says:
"And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of AIlaah and His Signs)" (Q[al- 'Ankaboot]:43)
Part of the wisdom behind putting forth these parables is to make people think, as Allaah says:
Elsewhere Allaah explains that by means of these parables and their explanation of the truth, Allaah guides some people and sends others astray, as He says in the aayah: "Verily, Allaah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it's the Truth from their Lord, but as for those who disbelieve, they say: 'What did Allaah intend by this parable?' By it He misleads many, and many He guides thereby. And He misleads thereby only those who are AI-Faasiqoon (the rebel Hot- disobedient to AIlaah" (Q2[al- Baqarah]:26)
Undoubtedly those who respond to their Lord are those who are wise and who ponder the meaning of the parables and they benefit from the explanation of the truth contained therein; those who do not respond to Him are those who do not ponder their meanings, and they do not understand the truths that are explained to them. The first group are those of whom Allaah says:
"and many He guides thereby" [Q2[Baqarah]:26)
The second group are those of whom He says:
"By it He misleads many" (Q2[Baqarah]:26)
And He says of them: "And He misleads thereby only those who are AI-Faasiqoon (the rebellious, disobedient to Allaah)" (Q 2 [Baqarah]:2 6)"
Question: Is it permissible for a person, if he forgot to say "Insha Allaah" to say it after a long time has elapsed!
Answer: Praise be to Allaah. Allaah says: "And remember your Lord when you forget" (Q18[al- Kahf:24)
There are two well-known scholarly views concerning this aayah. One of which is that this aayah is connected to that which comes before it, and it means that if you say, "Tomorrow I will do such and such" but you forget to say "insha AIlaah", then after that you remember, you should say "insha AIlah". In other words, remember your Lord, connecting everything with His will concerning what you want to do tomorrow, when you remember after having forgotten. This is the apparent meaning, because it is what is indicated by the preceding aayah:
"And never say of anything, 'I shall do such and such thing tomorrow''' (QI8[al-Kahf]:23)
This is the view of the majority, and among those who expressed this view were lbn 'Abbaas, al-Hasan al-Basri, Abu'l-'Aaliyah and others.
This article was culled from the publications of Deen Communication Limited