عَنْ أَبِي رُقَيَّةَ تَمِيمِ بْنِ أَوْسٍ الدَّارِيِّ رَضِيَ اللهُ عَنْهُ
أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ: الدِّينَ النَّصِيحَةُ
قُلْنَا: لِمَنْ؟
قَالَ: لِلَّهِ وَكِتَابِهِ وَرَسُولِهِ وَأَئِمَّةِ الْمُؤْمِنِينَ وَعَامَّتِهِمْ
رَوَاهُ مُسْلِمٌ
Tamim al-Dari reported:
The Messenger of Allah, peace and blessings be upon him, said: Verily, the religion is sincerity
We said, “To whom?”
The Prophet said: To Allah, His book, His Messenger, the leaders of the Muslims, and their common people.
[Source: Ṣaḥīḥ Muslim 55, Grade: Sahih]
This hadith, narrated by Tamim al-Dari, highlights the central importance of nasihah (sincerity or sincere advice) in Islam. It conveys the message that the essence of the religion is captured in this concept of sincerity. When the Prophet ﷺ states, “الدِّينَ النَّصِيحَةُ” ("The religion is sincerity"), he is stressing that the entire framework of Islam—its practice, belief, and ethics—depends on this quality of sincerity.
The Quran itself provides verses that echo this theme of mutual exhortation and guidance. In Surah Al-‘Asr, it speaks of the importance of mutual exhortation to truth and patience as part of the faith.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ وَتَوَاصَوْا بِالصَّبْرِ
Except for those who have believed and done righteous deeds and advised each other to truth and advised each other to patience. [Al-‘Asr, 103:3]
and in Surah Al-Balad, it emphasizes exhortation to patience and compassion as integral components of belief.
ثُمَّ كَانَ مِنَ الَّذِينَ آمَنُوا وَتَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ
Then he was of those who believed and advised one another to patience and advised one another to compassion. [Al-Balad, 90:17]
This hadith is pivotal because it encapsulates the comprehensive rights and responsibilities in Islam, covering both the rights owed to Allah and His Messenger as well as those owed to the Muslim community—leaders and followers alike. It encourages a holistic approach to sincerity that touches every aspect of a Muslim’s relationship with the Divine and the community.
The Narrator: Tamim al-Dari RA
Tamim al-Dari, also known as Abu Ruqayyah, was one of the early converts to Islam from Christianity. His kuniya, or honorific name, was derived from his daughter’s name, which was an exception to the common practice of using the son's name for the kuniya. Despite this uncommon practice, it was still acceptable and widely recognized.
Tamim al-Dari is notably remembered in Islamic history for his virtue and unique role as a companion who narrated a significant hadith regarding the Dajjal. The Prophet ﷺ once mentioned that Tamim al-Dari’s story about the Dajjal was in perfect alignment with the warnings the Prophet ﷺ had given, signifying the authenticity of his report and his important place among the companions.
The Religion is Sincerity, الدِّينَ النَّصِيحَةُ
The phrase الدِّينَ النَّصِيحَةُ ("Verily, the religion is sincerity") may appear short, but it is one of the most profound and eloquent statements of the Prophet ﷺ. The phrase "jawami' al-kalim" (جمع الكلم), or "concise and comprehensive words," refers to how the Prophet ﷺ was able to convey profound meanings in brief expressions. This hadith exemplifies that, as it succinctly encapsulates the entirety of the religion in a few words—the religion is sincerity. This statement is not just a general reminder but a fundamental principle that should govern every aspect of a Muslim's life.
In this context, the term ad-deen (الدِّينَ) refers to the entirety of the Islamic faith, encompassing belief, worship, ethics, and actions. The word nasihah (النَّصِيحَةُ), which is often translated as “advice,” carries a deeper, more comprehensive meaning than merely giving counsel.
The root of the word nasihah is n-s-h (نصح), which denotes purity, sincerity, and a state of being untainted by selfish motives. In the Arabic language, the form of the word (nasihah) used here emphasizes a more expressive and profound understanding of the term. Rather than simply referring to giving advice, it encompasses the idea of honest, sincere guidance that seeks the well-being of others and aligns with the truth.
The concept of nasihah is not limited to the giving of advice; it also implies a commitment to goodness and the purification of relationships. It means stitching or joining together two separate things into a harmonious, unified whole, representing a sincere desire for the unity of hearts and minds in accordance with Allah's will.
In the Quran, Allah SWT also uses the concept of sincerity in the context of advising others, such as in the verse:
أُبَلِّغُكُمْ رِسَالَاتِ رَبِّي وَأَنصَحُ لَكُمْ وَأَعْلَمُ مِنَ اللَّهِ مَا لَا تَعْلَمُونَ
"I convey to you the messages of my Lord and advise you; and I know from Allah what you do not know." [Al-‘Araf 7:62]
This verse demonstrates how sincerity in advising others is an integral part of conveying the message of truth and goodness. It highlights that nasihah is not just about words but involves delivering what is beneficial, out of true concern for the welfare of others.
In Arabic grammar, the phrase الدِّينَ النَّصِيحَةُ is a nominal sentence (الجُمْلة الاِسْميّة) made up of two nouns: ad-deen (religion) and an-nasihah (sincerity). The structure of this sentence carries a linguistic tool known as al-hasr (الحَصْر), which conveys exclusivity or emphasis. By using two nouns, the sentence expresses that nasihah is not just a component of religion but its very essence, implying that sincerity is at the heart of all aspects of the faith.
This exclusivity means that all of Islam—its beliefs, practices, ethics, and social relations—are inseparable from sincerity. This makes the phrase profound: it is not merely saying that nasihah is important, but rather that sincerity itself constitutes the core of the Islamic way of life.
Scholars have debated whether nasihah encompasses the entirety of religion or if it represents the majority of it. Some scholars argue that nasihah is the foundation of the entire religion, while others contend that it represents most of what Islam entails, but there might still be other aspects of faith that are not directly covered by the concept of nasihah. Both opinions are valid and highlight the importance of sincerity in the faith, albeit in different ways.
The Companion’s Question: "لِمَنْ؟"
In the narration from Sunan Abu Dawood (Hadith 4994), the Prophet ﷺ repeats the phrase إِنَّ الدِّينَ النَّصِيحَةُ ("Verily, the religion is sincerity") three times.
After hearing this powerful statement, one of the companions asks, "لِمَنْ يَا رَسُولَ اللَّهِ؟" ("To whom, O Messenger of Allah?"). This question reflects the companions' deep desire to gain a clear understanding of the rights and responsibilities involved in sincerity, particularly in relation to ad-deen (religion).
The companion’s inquiry, لِمَنْ؟, demonstrates the profound care and commitment the companions had for truly grasping the essence of the Prophet’s ﷺ teachings. They didn’t simply listen passively; they sought to understand the full scope of what the Prophet ﷺ was conveying. This question shows their eagerness to learn not for the sake of knowledge itself, but to apply that knowledge in their lives.
The * ل* in لِمَنْ is a grammatical construct known as lam al-isti’raq (لم الاستغراق), which refers to the "lam of encompassing" or the "lam of rights." This lam suggests that the question is asking about the entirety of the rights and responsibilities that come with the concept of nasihah (sincerity) in the context of religion. The companions’ question لِمَنْ implies a desire to know to whom the concept of sincerity applies—who is entitled to receive sincerity, and who must embody sincerity in their dealings?
This shows the companions’ thorough approach to understanding the breadth of what it means to be sincere in one's faith. They understood that nasihah is not just a vague or abstract principle; it applies to specific relationships and responsibilities within the Muslim community. They were not satisfied with a general answer but wanted a detailed and practical understanding of how nasihah plays out in the various dimensions of life—toward Allah, His Messenger ﷺ, the leaders, and the general public.
The question لِمَنْ؟ is a clear demonstration of the companions' intellectual maturity. They did not take the Prophet’s ﷺ words for granted; they sought clarity and understanding. This approach of actively seeking knowledge and asking for detailed explanations reflects the profound culture of inquiry among the companions. It was not out of mere curiosity, but rather out of a deep desire to internalize and apply the teachings of the Prophet ﷺ.
This is a crucial distinction between knowledge for the sake of knowledge and knowledge for the sake of application. The companions were not "knowledge junkies" who sought information just to accumulate facts. Their aim was to understand how to embody the teachings of Islam in their daily lives. When the Prophet ﷺ spoke about ad-deen (religion), they did not let the concept remain ambiguous; they asked "To whom does the sincerity apply?" This attitude illustrates the companions’ commitment to practical faith and their desire to align every aspect of their lives with Islamic principles.
The companions’ inquiry serves as a lesson for us today. It shows that the pursuit of knowledge in Islam is not an end in itself but a means to achieve understanding and righteous action. The companions’ question challenges us to reflect on how we approach Islamic knowledge. Are we learning simply to accumulate information, or are we seeking to understand the core teachings of Islam so we can embody them in our lives?
This attitude of active learning and seeking to apply knowledge is a hallmark of the Islamic tradition. The companions’ questions and the Prophet’s ﷺ answers were not just theoretical exercises; they were practical guidelines for how to live in accordance with Allah’s will.
The companions’ approach to seeking understanding underscores a critical principle in Islam: knowledge must be sought with the intention of applying it. The companions were not simply gathering facts; they were striving to live according to the truth that the Prophet ﷺ taught them. In this sense, their inquiry serves as a model for how we should approach Islamic knowledge: not for the sake of curiosity, but for the purpose of practical and sincere application in our daily lives.
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The Rights of An-Nasihah
The concept of An-Nasihah (sincerity or honest advice) in Islam, as presented in the hadith, encompasses several key categories. These categories represent the entities that deserve sincerity, loyalty, and respect from the believer:
1. Allah SWT
2. The Quran
3. The Prophet Muhammad (SAW)
4. The leaders of the Muslims
5. The Muslim masses
Each of these categories has specific rights and duties associated with them. Below is an elaboration on the rights of each, particularly focusing on An-Nasihah.
The Rights of Allah SWT
An-Nasihah to Allah is a profound commitment to recognizing His sovereignty, glorifying Him, and fulfilling the duties He has commanded. It involves:
1. Worship and Obedience:
The essence of sincerity to Allah is worshiping Him exclusively and avoiding any form of association (shirk) with Him. This includes fulfilling the obligatory duties (like prayer and fasting) in the best possible manner (ihsaan).
2. Love and Reverence:
We should love Allah above all, aligning our desires with His pleasure. This involves loving what He loves, and hating what He hates, as expressed in the Quran and Sunnah.
3. Self-Purification:
Sincerity towards Allah involves self-purification, striving to cleanse the heart and soul from attachments to anything other than Allah.
4. Gratitude and Acknowledgment:
Recognizing Allah’s blessings and being thankful for them, both in public and private, is a form of sincerity towards Him. Everything we have is a gift from Allah, and acknowledging this truth is central to sincerity.
Allah SWT says in the Quran:
لَّيۡسَ عَلَى ٱلضُّعَفَآءِ وَلَا عَلَى ٱلۡمَرۡضَىٰ وَلَا عَلَى ٱلَّذِينَ لَا يَجِدُونَ مَا يُنفِقُونَ حَرَجٌ إِذَا نَصَحُواْ لِلَّهِ وَرَسُولِهِۦۚ مَا عَلَى ٱلۡمُحۡسِنِينَ مِن سَبِيلٖۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ
There is no blame on the weak, the sick, or those who have nothing to spend, as long as they are sincere to Allah and His Messenger. There is no blame on those who do good, and Allah is All-Forgiving, Most Merciful. [At-Tawba 9:91]
The Rights of His Book (The Quran)
The Quran, as the final and most complete revelation, has specific rights that Muslims must uphold:
1. Belief and Reverence:
Muslims must believe that the Quran is the uncreated word of Allah, timeless, and free from any error or contradiction. Its guidance is paramount in shaping our lives.
2. Reading and Recitation:
The Quran should be recited regularly, and it should be memorized and reflected upon deeply. This is not just an act of recitation, but of understanding and applying its teachings.
3. Application:
It is essential to live by the teachings of the Quran. Merely reciting it without understanding or acting upon its guidance would be a failure to fulfill its rights.
4. Calling to the Quran:
A key duty is to spread the message of the Quran, teaching it to others, and protecting it from misinterpretation or distortion.
5. Respect and Etiquette:
The Quran must be treated with the highest respect. This includes physical respect, such as keeping it clean, as well as mental respect, by reflecting on its meanings and applying it in everyday life. Giving it a special place in one’s life means they must accept its rights over them.
Allah SWT says:
ثُمَّ أَوۡرَثۡنَا ٱلۡكِتَٰبَ ٱلَّذِينَ ٱصۡطَفَيۡنَا مِنۡ عِبَادِنَاۖ فَمِنۡهُمۡ ظَالِمٞ لِّنَفۡسِهِۦ وَمِنۡهُم مُّقۡتَصِدٞ وَمِنۡهُمۡ سَابِقُۢ بِٱلۡخَيۡرَٰتِ بِإِذۡنِ ٱللَّهِۚ ذَٰلِكَ هُوَ ٱلۡفَضۡلُ ٱلۡكَبِيرُ
Then We made to inherit the Book those whom We have chosen from among Our slaves. But among them are some who wrong themselves, some follow a middle course, and some are foremost in good deeds with Allah’s permission. That is the great bounty. [Fatir 35:32]
The Rights of His Messenger, Prophet Muhammad SAW
The Prophet Muhammad SAW holds a central position in Islam, and there are specific rights that Muslims owe to him:
1. Belief in His Message:
Muslims must believe in the authenticity of all that Prophet Muhammad SAW brought from Allah, including the Quran and the Sunnah.
2. Obedience and Following His Sunnah: Sincerity to the Prophet SAW involves following his teachings and practices. This includes acting in accordance with his commands, reviving his Sunnah, and avoiding innovations.
3. Respect and Honor: Prophet Muhammad SAW deserves the utmost respect. His honor must be defended, and whenever his name is mentioned, Muslims should send peace and blessings upon him (saying “Sallallahu Alayhi wa Sallam”).
4. Love and Support:
Loving the Prophet SAW more than anyone else, including oneself, is a central tenet of sincerity to him. Muslims are also encouraged to love his family and companions.
5. Spreading His Message: Muslims must convey the message of Islam and defend the honor of the Prophet SAW by standing against those who slander or insult him.
Allah SWT says in the Quran:
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكَ وَرَحۡمَتُهُۥ لَهَمَّت طَّآئِفَةٞ مِّنۡهُمۡ أَن يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّآ أَنفُسَهُمۡۖ وَمَا يَضُرُّونَكَ مِن شَيۡءٖۚ وَأَنزَلَ ٱللَّهُ عَلَيۡكَ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَعَلَّمَكَ مَا لَمۡ تَكُن تَعۡلَمُۚ وَكَانَ فَضۡلُ ٱللَّهِ عَلَيۡكَ عَظِيمٗا
Were it not for Allah’s grace and mercy upon you [O Prophet], a group of them would have tried to mislead you, but they only mislead themselves, nor can they harm you in the least. For Allah has sent down to you the Book and Wisdom and has taught you what you did not know. And the grace of Allah upon you is always great. [An-Nisa 4:113]
The Rights of the Leaders of the Muslims
Islamic leadership, whether religious or political, is a position of responsibility and trust (Amanah). Leaders, both scholars and rulers, have rights over the Muslim community:
1. Obeying Just Leaders:
Muslims should support and obey their leaders as long as they are following the laws of Allah. They should not rebel against them or incite discord unless the leaders act against the Shariah.
2. Prayers for Their Success:
It is a right of the leaders that Muslims pray for their success, asking Allah to guide them in their leadership and to grant them wisdom.
3. Providing Good Advice (Nasihah):
Offering advice to the leaders must be done with sincerity, care, and gentleness. It should be private, not public, in order to avoid dishonoring them.
4. Defending the Leaders’ Honor:
Leaders must be protected from unnecessary criticism and from being humiliated. If they make mistakes, advice should be given privately and with wisdom, as was the case when Allah commanded Musa (AS) to speak gently to Fir’aun.
Allah SWT says in the Quran:
فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ
But speak to him gently, so that he may take heed or fear Allah.[ Al-Qasas 20:44]
The Rights of the Muslim Masses
Finally, the rights of the general Muslim population also fall under the concept of An-Nasihah:
1. Honesty and Integrity:
Muslims must be honest and sincere in their dealings with others, ensuring that they speak the truth and act with integrity.
2. Love and Compassion:
We should love for others what we love for ourselves and treat others with kindness and respect.
3. Helping and Protecting the Oppressed:
Muslims have a responsibility to protect those who are oppressed and to help the less fortunate.
4. Guiding Towards Good and Forbidding Evil:
Muslims should invite others to good deeds and prevent them from engaging in sinful activities.
5. Empathy and Solidarity:
Muslims should consider the difficulties of others as their own, demonstrating empathy and working together to overcome challenges.
In conclusion, this hadith emphasizes the essential role of sincerity (nasihah) in Islam. The Prophet ﷺ clearly teaches that the foundation of the religion lies in being sincere toward Allah, His Book, His Messenger, the leaders of the Muslims, and the general community. By framing sincerity as the very essence of the faith, the Prophet ﷺ is highlighting that every aspect of Islam, from belief to actions, is rooted in genuine, heartfelt devotion and guidance. Sincerity involves not only a personal commitment to Allah but extends to how one interacts with others in society, promoting mutual care, respect, and unity within the Muslim Ummah. The Quranic verses that echo this call to sincerity further stress the importance of advising one another with truth, patience, and compassion, thereby fostering a cohesive and righteous community.
The question asked by the companions, "To whom, O Messenger of Allah?" reveals their deep commitment to understanding the practical application of this vital concept. It reflects a profound desire to live by the principles taught by the Prophet ﷺ, ensuring that sincerity is not just a theoretical ideal but a living, active principle in all relationships. This hadith, along with the companions' inquiry, challenges Muslims today to reflect on how sincerity manifests in their own lives—whether in worship, interactions with others, or in the way they approach the guidance of the Quran and the Sunnah. By making sincerity a central element of our faith, we align ourselves with the very essence of Islam, creating a community that is not only devout but also caring, just, and united in purpose.
Disclaimer:
Hadith #7 - Religion is Good Will
Instructor: Sheikh Dr. Sajid Umar | STEPS TO JANNAH S2 | Forty Hadith Imam Nawawi
These are notes sharing from the Steps of Jannah classes online taught by Sheikh Dr Sajid Umar focusing on Hadith 40 an-Nawawi. The classes are still ongoing, every Monday 8pm UK time. If you would like to join, please email stepstojannah12@gmail.com
The notes written are from a student’s personal notes transcribed from the sessions. Should there be any error, May Allah forgive us, and do feedback (ain1810@gmail.com) so that it can get amended, and may it be beneficial to all of us and may Allah reward Jannah to Sh Sajid and his team for the beneficial ‘ilm being shared and to all of the students Steps to Jannah, Ameen.