Nafsul Mutmainnah

"(It will be said to the pious): "O (you) the one in (complete) rest and satisfaction (Nafsul Mutmainnah) ! Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! Enter you, then, among My honoured slaves, and enter you My Paradise!" - Surah Al Fajr [89:27-30]

Sunday, December 25, 2011

satan is with the loner...

Umar Ibn Al-Khattab:

"Keep yourselves to al-Jamaa'ah and keep away from splitting. Certainly, satan is with the loner, while he is farther away from those who are two."

(Ahmad 1/18)

and Allaah taught you...

Ibn Qayyim:

"Man taught his dog how to catch prey for him and the dog overcame his desire to eat the prey out of respect for his owner and fear of his power, and Allâh taught you and you do not accept His teaching."

(al-Fawaa'id, p.120)

A cause of sorrow...

The Prophet salla Allaahu 'alayhi wa sallam said, "Whoever sits and does not mention the Name of Allaah (before he rises) will find it a cause of sorrow from Allaah. Whoever lies down to sleep and does not mention the name of Allaah before rising, will find it a cause of sorrow from Allaah." 
[Abu Dawud 4/264. See Al-Albani, Sahihul-Jami' As-Saghir 5/342]

Jummu'aah Mubarak?!

Shaykh Saalih ibn Fawzaan (may Allaah preserve him) was asked: What is the ruling on sending text messages every Friday and ending with the phrase “Jumu‘ah mubaarak”? He replied: The early generation did not congratulate one another on Fridays, so we should not introduce anything that they did not do. 
End quote from Ajwabat As’ilah Majallat al-Da‘wah al-Islamiyyah.

Friday, December 23, 2011

"The one who does not call to Tawheed ...

Shaykh Rabee' ibn Haadee al-Madkhalee, hafidhahullaah said: "The one who does not call to Tawheed and the correction of the Aqeedah, is like the one who seeks to cure a body whose head has been cut off, since the place of the Aqeedah in the religion is like the head with regards to the body." 

[Al-manhaj al-Anbiyaa fee Da'wah ill-Allaah]

Wednesday, December 21, 2011

By Allaah I will not eat any good food or sleep on any soft bed...

Ibn al-Jawzi (rahimahullaah) said:


There was a king who had a lot of wealth, and he had a daughter and no other children. He loved her very much, and he used to let her enjoy all kinds of entertainment. This went on for a long time. Beside the king there lived a devoted worshiper, and whilst he was reciting one night, he raised his voice saying, “O you who believe! Ward off yourselves and your families against a Fire (Hell) whose fuel is men and stones “ [al-Tahreem 66:6 – interpretation of the meaning].


The girl heard his recitation and said to her servants, “Stop!” But they did not stop. The worshipper started to repeat the verse, and the girl kept telling them to stop, but they did not stop. She put her hands to her collar and tore her garment, and they went to her father and told him the story. He went to her and said, “My dear, what happened to you tonight? What made you weep?” and he hugged her. She said, “I ask you by Allaah, O my father, to tell me, does have Allaah have a Fire the fuel of which is men and stones?” He said, “Yes.” She asked him, “Why did you not tell me? By Allaah I will not eat any good food or sleep on any soft bed until I know whether my abode is in Paradise or Hell.”


[Safwat al-Safwah, 4/437-438]

Tuesday, December 20, 2011

True Goodness

It is reported that 'Alî b. Abî Tâlib - Allâh be pleased with him - said:

Goodness is not in your wealth and offspring being plentiful; true goodness is when your [good] deeds are plenty and you have great understanding and forbearance, and when you compete to worship your Lord. If you do good you praise Allâh and thank Him, and if you sin you beg Allâh's forgiveness. There is no good in this life except with two types of men: A man who sins but then corrects himself through repentance, and a man who strives and hastens to get [the good] of the hereafter.

Ibn 'Asâkir, Al-Tawbah article 13.

Does One Say "Allaahu Akbar" When Prostrating For a Verse of Prostration?‏

Shaykh Muhammad Naasirud-Deen Al-Albaanee rahimahullaah

Source: His book Tamaam Al-Minnah (p.267-269)
Translation exclusively for www.bakkah.net

[ In the Name of Allaah, the All-Merciful, may His Salaah and Salaam be upon His final and best Messenger, to proceed... ]

As for his (Sayyid Saabiq's [1]) statement:

"On the authority of Ibn 'Umar, he said, 'The Prophet (sallallaahu 'alayhe wa sallam) used read the Qur'aan in front of us (in prayer), and when he came to verse of prostration, he would make takbeer (saying "Allaahu akbar") and prostrate, and we would also prostrate.' It was collected by Aboo Daawood, Al-Bayhaqee, and Al-Haakim who said about it, 'It is saheeh according to the conditions of the two shaykhs (Al-Bukhaaree and Muslim).'"

There are two points that need to be discussed here:

1 - The hadeeth is dha'eef, due to the presence of a weak narrator, 'Abdullaah ibn 'Umar Al-'Umaree, in the chain of the hadeeth in Aboo Daawood. The narration of Al-Bayhaqee comes by way of Aboo Daawood as well.

It is dha'eef as Al-Haafith said in At-Talkhees, and so he went on to say in Buloogh Al-Maraam, "There is a weakness in its chain."

An-Nawawee said in Al-Majmoo', "Its chain is dha'eef."

And a number of companions have narrations about his prostration (sallallaahu 'alayhe wa sallam) upon many verses in many different scenarios, and none of them ever mentioned that he (sallallaahu 'alayhe wa sallam) made takbeer (said "Allaahu akbar") when prostrating. Therefore, we are inclined to say that this takbeer is not legislated. This position was taken by Imaam Aboo Haneefah in one narration on him.

2 - There is no mention of any takbeer in Al-Haakim's narration, and it is a narration that is being used as a supporting evidence. That hadeeth reaches us by way of 'Ubaydullaah ibn 'Umar Al-'Umaree, the brother of 'Abdullaah ibn 'Umar Al-'Umaree. The names are similar - 'Ubaydullaah and 'Abdullaah [2], however 'Ubaydullaah is reliable while his brother is dha'eef as was menioned.

The hadeeth is also found in the two Saheehs, by way of 'Ubaydullaah, not 'Abdullaah, and this is from the further evidences of its weakness (the narration of 'Abdullaah ibn 'Umar Al-'Umaree). [3]

And as for his (Sayyid Saabiq's) statement:

"And Ibn Mas'ood said, 'When you read a (verse of) prostration, then make takbeer and prostrate, and when you raise your head back up, make takbeer.'"

This is how he mentioned it, without referencing it to any source! It has been collected by Al-Bayhaqee, it is mu'allaq (part of the chain is missing), saying that Ar-Rabee' ibn Sabeeh reported that Al-Hasan Al-Basree said it, not Ibn Mas'ood. [4]

This narrator, Ar-Rabee', was mentioned by Al-Haafith. He said, "He was truthful, but he had a poor memory."

I did find an origin for it, at least as the action (not the statement) of Ibn Mas'ood. Ibn Abee Shaybah collected it on the authority of 'Ataa' ibn As-Saa'ib. He said, "We used to read to Aboo 'Abdir-Rahmaan As-Sulamee while walking, and if we came accross a (verse of) prostration, he would make takbeer, gesture as if he was prostrating, and then make tasleem (saying "As-Salaamu 'alaykum"). He believed that Ibn Mas'ood used to do that." [5] However, 'Ataa ibn As-Saa'ib used to make mistakes in his narrations.

It has also been narrated that Abul-Ash-hab and Al-Hasan that they said, "When a man reads a (verse of) prostration, let him make takbeer when he raises his head, as well as when he prostrates." Its narrators are trustworthy except for Hushaym and Mugheerah who are mudallis [6] narrators.

It has also been relayed that Aboo Qalaabah and Ibn Seereen said, "When a man reads a (verse of) prostration outside of prayer, then he should say, 'Allaahu akbar.'" The chain of this report is authentic. [7]

Making takbeer upon prostrating for a verse of prostration has also been reported by 'Abur-Razaaq and Al-Bayhaqee on the authority of Muslim ibn Yasaar, and its chain is authentic. [8]

[ And Allaah knows best. ]

article was taken from BAKKAHnet (www.bakkah.net)

FOOTNOTES (Abul-'Abbaas)

[1] He is the author of the book, Fiqhus-Sunnah, may Allaah have Mercy on him. Shaykh Al-Albaanee praised the book, saying, "Verily the book Fiqhus-Sunnah by Shaykh Sayyid Saabiq is from the finest books authored in its field that I have come across, by way of its fine organization, clear writing style, and an absence of complex and intricate phrases that are found in many books of Fiqh..." (Tamaam Al-Minnah, p.10)

Having said that, Shaykh Al-Albaanee went on to mention the problems with the book, and they are many. Sometimes Saabiq used weak or baseless narrations to prove his opinion, sometimes he called authentic narrations dha'eef (weak), sometimes he makes analogy in the presence of an authentic hadeeth, etc. Refer to the article What is Wrong With the Book Fiqhus-Sunnah? for full details of his mistakes.

So Shaykh Al-Abaanee, may Allaah reward him and have Mercy on him, went through the first parts of the book and made valuable comments and corrections. He then sent them to the author, along with an encouragement to fix these problems in the next printing of his book, but as the Shaykh said, "I was hoping for that, but now my hope is lost as this man has gone on printing his book upon the same blameworthy manner..." (Tamaam Al-Minnah, p.6)

The Shaykh then decided to gather his criticisms and corrections and print the book Tamaam Al-Minnah after seeing more and more printings of Fiqhus-Sunnah for over 35 years, without retracting from except a small number of his more obvious errors.

Shaykh Al-Albaanee first sent Sayyid Saabiq his own handwritten manuscript of Tamaam Al-Minnah (after making a copy for himself) in the year 1373, and then the book was published in 1409! May Allaah reward the Shaykh for his generous advice, patience, and obvious love for the Muslims.

[2] 'Ubaydullaah literally means a little 'Abdullaah, they are very similar names in 'Arabic.

[3] Refer to Irwaa' Al-Ghaleel (#471 & #472)

[4] Al-Bayhaqee collected it in As-Sunan Al-Kubraa (2/325).

[5] Ibn Abee Shaybah collected it in his Musannaf (2/2).

[6] A mudallis narrator is one who often does not mention the one he directly narrated from, he replaces him with the one after him in the chain. This was done by different narrators for different reasons. It is considered unacceptable in a narration, until it can be shown who he actually narrated from.

[7] It was collected by 'Abdur-Razzaaq in his Musannaf (3/349, #5930) with another chain that is also authentic.

[8] To conclude, what is understood from the article is: (1) The evidence supporting making takbeer when prostrating for a verse of prostration while in prayer that Sayyid Saabiq used is not authentic; (2) A person may make takbeer when prostrating for a verse of prostration outside of prayer, as has been reported from some of the taabi'oon. And Allaah knows best.

Monday, December 19, 2011

Seeking Knowledge Until Death

Seeking Knowledge Until Death
From a lecture by Shaykh Salih aalish-Shaykh

Imâm Ahmad had two sons, 'Abdullâh and Sâlih, whom were half-brothers. Sâlih relates that "A man saw my father carrying a mihbarah (a wooden inkwell that students used to carry along with their pens) and said, 'O Abâ 'Abdillâh! You are the Imâm of the Muslims!' "
This man spoke like this since he was surprised to see Imâm Ahmad carrying his mihbarah as the young students would carry it, or indeed that he would still read books, or shoulder the same responsibilities that the youth did. Note also how all the people were fascinated by him (by Imâm Ahmad), even the elders of the people!

Imâm Ahmad replied with a statement that nullified this man's whole understanding. He said: "I will be with the mihbarah all the way to the maqbarah (graveyard)."
What did he mean? He meant, "I will be busy with knowledge until I die."
Another narration mentions that he said this same statement on a separate occasion to another group of people: "As for me, I will seek knowledge until I am placed in the grave."
When the time of his death came near, he said to those around him:
"Relate to me the statement of Hushaym." (Hushaym was Hushaym ibn Bashîr, Imâm Ahmad's first teacher. He met him in the year 179AH, when he began seeking knowledge at the age of 16) So they read to him what he had requested. This narrated tradition mentioned that Ibn Sîrîn used to dislike a person groaning from pain. At that time, Imâm Ahmad had became very ill and he used to groan due to the pain yet when they informed him that Ibn Sîrîn used to dislike groaning at such a time, he did not groan again until he died.
This is the reality of his statement, "I will seek knowledge until I am placed in the grave," meaning, "I must continue benefiting from knowledge."

So if you have left your youth behind and become a teacher or an educator, or a lecturer or professor in the university, or an author, and you say, "I have finished seeking knowledge," know that this is the situation of someone who does not know the reality of his affairs.
Al-'Ilm is knowledge of what? It is knowledge of the Speech of Allah and the speech of His Messenger, peace be upon him. Has anyone reached a level of awareness of the meanings of the Speech of Allah and His Messenger, peace be upon him, and also the statements of the scholars explaining the Book and the sunnah, a level of awareness that is sufficient?
No one has reached that level. No one who has the right intention and a proper heart has reached that level. Regarding this, Imâm Ahmad said, "With the mihbarah all the way to the maqbarah." He was addressing everyone, advising us to continue seeking knowledge and not to give it up for any petty reason.
In the study circles of our mosques we have seen a great number of students who are eager to learn for two months, and then they abandon it. Three months or so only. What is this?! Some of them seek knowledge for 3, 4, 5, or 7 years and then they abandon it. Why is that? Is it because the lure of the world has come to you, so you are finished and now you head off into the world? Is it because a position was offered to you and you took it? Is it because you have reached a certain status, you have become a school director or professor in the university? For this you reason you have stopped seeking knowledge? No! You must continue seeking knowledge until you die. This is what will correct the society's problems, if their scholars take this advice. As for the students of knowledge, then they must hold fast to this advice, "With the mihbarah all the way to the maqbarah."
He must stay with his book until he dies - reading, learning, memorizing, reviewing, teaching, until his end.
What are the people saying these days? "The rulings related to prayer, we know them, no problem." If you asked them about many of the rulings, you will find that they do not know them. Why is that? It is because they have become satisfied with the knowledge they have, even delighted that they have the knowledge they have. We ask Allah that He excuses us and that He is pleased with us.
If you asked them about affairs even greater than the prayer, issues of creed, issues of tawhîd, you will find that they have not fully grasped the issues, and they used to be students of knowledge! Why is that? Because they were negligent, and thus abandoned it.
Knowledge is honor, if you abandon it, it will abandon you. If you take the task seriously, you will be given some of it, from what Allah has decreed for you.

Thursday, December 15, 2011

How to Set Your Affairs Aright


Ibn Qayyim Al Jawziyyah (Rahimahullah)

Source: AL-FA WA’ID: A Collection of Wise Sayings


Let’s strive to be close to Allah.
Let’s long for the dwelling of peace wherein there is no toil, stress or weariness.

The easiest way is to consider the fact that you are passing a period that lies between two other periods, namely your current life, which is the present one and it is between your past and your future.

The past can be set aright through repentance, regret and asking the forgiveness of Allah, and this is a way, which affords you no toil, weariness or hard work, as it is concerned with the heart.

The future can be set aright by abstaining from misdeeds, and this is a means of comfort and relief for you, for it is not a difficult act, but it is an intention that relieves your body, heart, and your mind.

In brief, your past is set aright through repentance; your future is set aright through abstention, determination and intention, which have nothing to do with overburdening the body.
However, our concern here is with the present time as it stands between the two other periods. If you waste it, then you are wasting your happiness and salvation. On the contrary, if you maintain it through setting your past and present aright, indeed you will attain success, salvation, relief, and pleasure.

Improving your present state is much more difficult than setting your past and your future aright, because it means that you should abide by the most deserving and beneficial deeds to achieve happiness. There are great differences between people in this regard. This is your chance to take the provision for your Hereafter, either Paradise or Hellfire. So, if you take this path to your Lord, you will attain glorious happiness and great success during this short period of time which has no value compared with eternity. However, if you prefer vain desires, idleness, play and amusement, the period would pass quickly, followed by a permanent and great pain, the suffering of which is much more severe than the suffering of patience, the patience required to obey Allah.


Taken from: http://salaf-us-saalih.com/2010/07/2...ibn-al-qayyim/

Tuesday, December 13, 2011

The Hadeeth of Intention

Imaam Ibn Rajab al-Hanbali rahimahullah 

Jaami ul-Uloom wal-Hikam


Below are translated excerpts from the beautiful work by Imaam Ibn Rajab al-Hanbalee rahimahullaah entitled 'Jaami Al-Uloom wal Hikm' in which he has a detailed commentary on 50 ahaadeeth of the Messenger, sallallaahu 'alayhi wa sallam. (Basically an-Nawawee’s 42 ahaadeeth with 8 added on)
THE FIRST HADEETH:
Umar bin al-Khattaab relates that: 'I heard the Messenger of Allaah, sallallaahu 'alayhi wa sallam, saying, "Verily actions are by intentions, and for every person is what he intended. So the one whose hijra was to Allaah and His Messenger, then his hijrah was to Allaah and His Messenger. And the one whose hijrah was for the world to gain from it, or a woman to marry her, then his hijrah was to what he made hijrah for." [Related by Bukhaaree and Muslim.]
This hadeeth is singularly narrated by Yahya bin Sa’eed al-Ansaaree from Muhammad bin Ibraaheem at-Taimee from Alqama bin Abee Waqqaas from Umar bin al-Khattaab (RA) and this hadeeth has no other authentic route as stated by Ali bin al-Madinee and others.
Al-Khattaabee said, 'I do not know of a difference concerning this amongst the Ahlul Hadeeth.' This despite the fact that it has been reported from the hadeeth of Abu Sa`eed and others – and it is said that it is reported via many routes – but none of them are authentic according to the Hadeeth Masters.
Then from al-Ansaaree a huge group of people reports this hadeeth. It is said that the number is more than two hundred, and it is also said that the number is more than seven hundred. From the most notable of these are: Imaam Maalik, ath-Thawree. Al-Awzaa`ee, ibn al-Mubaarak, Layth bin Sa`d, Hammaad bin Zayd, Shu`bah, ibn Uyaynah and others. The scholars have agreed to its authenticity and have unanimously accepted it.
IT IS DESIRED THAT YOU BEGIN EVERY BOOK WITH THIS HADEETH:
And Imaam Bukhaaree commences his Saheeh with this hadeeth and gives it the place of an opening lecture from him thereby indicating that every action that is done not desiring the Face of Allaah is invalid bearing no fruits in this world and in the Hereafter.
This is why Abdurrahmaan al-Mahdee said, "If I were to write a book composed of chapters, I would place in every chapter the hadeeth of Umar bin al-Khattaab to do with 'actions are by intentions'."
And from him that he said, "Whosoever desires to author a book then let him start with the hadeeth to do with ‘actions are by intentions.’"
This hadeeth is one of the hadeeth around which the whole religion revolves, and it is related from Imaam ash-Shaafi'ee that he said, "This hadeeth constitutes a third of all knowledge."
Imaam Ahmad said, "The foundations of Islaam are upon three ahaadeeth:
  • The hadeeth of Umar, 'Verily actions are by intention'
  • The hadeeth of Aa`ishah, 'Whoseover introduces into this affair of ours that which is not part it, then it is rejected.'
  • The hadeeth of Nu`maan bin Bashir, 'The halaal is clear and the haraam is clear.'"
Ishaaq bin Raahawayah said, "the foundations of the religion are upon four hadeeth:
  • The hadeeth of Umar, 'Verily actions are by intention.'
  • The hadeeth, 'The halaal is clear, and the haraam is clear.'
  • The hadeeth, 'Verily the creation of one of you comes together in the stomach of his mother for 40 days.'
  • The hadeeth, 'Whosoever invents into this affair of ours anything which is not part of it, then it is rejected.'"
Abu Ubayd said, "The Prophet, sallallaahu 'alayhi wa sallam, collected all the affairs of the Hereafter in one statement, 'Whosoever introduces into this affair of ours that which is not part of it, then it is rejected.' And all the affairs of this world in one statement, 'Verily actions are by intentions.' Place them in every chapter."
Abu Daawood said, "I looked into the hadeeth of the Musnad (i.e. of Ahmad) and it consisted of 40 000 ahaadeeth. The I looked again and (found that) the 40 000 ahaadeeth revolved around 4 ahaadeeth:
  • The hadeeth of Nu'maan bin Bashir, 'The halaal is clear and the haraam is clear.'
  • The hadeeth of Umar, 'Verily actions are by intentions'
  • The hadeeth of Abu Hurayrah, 'Verily Allaah is pure, and does not accept except that which is pure. And indeed Allaah ordered the Muslims with that which He ordered the Messengers.'
  • The hadeeth, 'From the excellence of ones Islam is his leaving that which does not concern him.'"
And also from Abu Daawood, "It suffices man that he knows from all these ahaadeeth [the ones he collected in his Sunan] 4 ahaadeeth:
  • The first: His, sallallaahu 'alayhi wa sallam, saying, 'Verily actions are by intention.'
  • The second: His saying, sallallaahu 'alayhi wa sallam, 'From the excellence of a persons Islam is his leaving that which does not concern him.'
  • The third: His, sallallaahu 'alayhi wa sallam, saying, 'The believer will not truly believe until he wishes for his brother that which he wishes for himself.'
  • The fourth: His, sallallaahu 'alayhi wa sallam, saying, 'The halaal is clear and the haraam is clear.'"
And in another narration from him, "Fiqh revolves around 5 ahaadeeth:
  • (The hadeeth), 'The halaal is clear and the haraam is clear'
  • His, sallallaahu 'alayhi wa sallam, saying, 'Do not harm and do not reciprocate harm.'
  • His saying, 'Verily actions are by intentions.'
  • His saying, 'The religion is advice/sincerity'
  • His saying, 'What I forbade you from then stay away from it, and what I ordered you with then do as much of it as you can.'"
THE INTENTION IS THE FOUNDATION OF EVERY ACTION:
His, sallallaahu 'alayhi wa sallam, saying, 'verily (innamaa) actions are by intention' and in a narration 'actions are by intention' - and both of these statements dictate constraint [to the fact that all actions are in need of intention] according to the correct opinion. And it is not our goal here to direct the discussion towards this or expound in any length on it.
[Ibn Daqeeq al-Eid says in his ‘Ihkaam al-Ahkaam’: "2: The words ‘innamaa’ is used for constraint according to what is established in the Usul… and there is agreement over this. The meaning of constraint: is to affirm all that is contained in what is mentioned, and to negate all that falls outside of it…
3: Constraint sometimes dictates an unrestricted constraint (al-Hasr al-Mutlaq) and sometimes a specified/restricted constraint (Hasr Makhsoos) – which it is, can be understood from the context and secondary evidences. For example the saying of Allaah, ‘innama anta mundhir’(indeed you are only a warner) 13:7. The literal sense of this verse confines the Messenger’s, sallallaahu 'alayhi wa sallam, duties only to warning, but the Messenger is not merely confined to this rather he has many beautiful descriptions such as giving glad tidings and others. But the understanding of the (context) of the words dictates that he is constrained to giving warnings only to those who believe and negates his ability to have descend (from the heavens) the Signs that the disbelievers wish. (This then is an example of restricted constraint)
Similar to this is his, sallallaahu 'alayhi wa sallam, saying, ‘indeed I am only a man (innama ana bashr) and when you fall into a dispute and come to me…’ Its meaning: his being constrained to (normal) human qualities with respect to his inability to examine what is inside the disputants (i.e. see into their hearts and minds) not with respect to every quality for indeed the Messenger, sallallaahu 'alayhi wa sallam, has many other qualities (which are better than the normal human qualities)….
…So when the word ‘innamaa’ occurs then consider it, if the context and the intention of the words show that the constraint is specific to something then stick to this, and if it is not specific to something then take it to be an unrestricted constraint. With regards to this (unrestricted constraint) is his, sallallaahu 'alayhi wa sallam, saying, ‘indeed (innamaa) actions are by intentions.’ Allaah knows best."]
And they differ as to the limits of his saying, 'actions are by intention'. And many of the later Muslims think that the limit is that the action is made correct, able to be considered and acceptable with the intention. And in this what is meant is that action which is legislated (Shar`i) needing an intention. And as for what is not requiring an intention like habitual actions such as eating, drinking, dressing and other things, or like returning the trust or guarantees then none of these is in need of an intention.
And others say, rather 'actions' here is to be understood in its generality, and nothing is exempt from it. And some of them relate this as the saying of the majority, meaning the majority of the early people. And this occurs in the words of ibn Jareer at-Tabaree and Abu Taalib al-Makki and others from the early Muslims. And it is clear from the words of Imaam Ahmad, he said in a narration, 'I like that for every action, from prayer or fast or charity or any action of righteousness that there be an intention preceding the action. The Prophet, sallallaahu 'alayhi wa sallam, said, "Actions are by intentions...", and this is taken for every matter.'
Fadl bin Ziyaad said, ‘I asked Abu Abdullaah (i.e. Ahmad) about the intention in action, how should it be? He said, "one should treat his self when he intends to do an action, not desiring by it the people (i.e. showing off)."’
…And it is possible that the limits of his, sallallaahu 'alayhi wa sallam, saying, 'actions are by intention' (is that the action is made) good, or corrupt, or acceptable, or rejected, or rewarded, or not rewarded according to the intention. Therefore this statement informs us of the Islamic ruling concerning this- and that is that the correctness or incorrectness of the action is in accordance to the correctness or incorrectness of the intention, and its acceptance and rejection is according to its conclusion.
And his saying after this, 'and for everyone is what he intended' is informing that he will not gain anything from his action except what he intended. So if he intended good, he gets good. And if he intended evil then he gets evil. And this second statement (of the hadeeth) is not merely reiterating the first, for the first statement points to the fact that the goodness or corruptness of the action is according to the intention necessary for that action to exist. The second statement points to the fact that the reward of the actor for his action is in accordance to his good intention, and that the punishment for his action is in accordance to his evil intention. And if the intention is permissible (mubah), then the action is permissible (mubah), and there is not for it any reward or punishment.
Therefore the action in itself is good, or bad, or permissible according to the intention behind it necessary for that action to exist. And the reward of the person or his punishment is according to the intention upon which the action became righteous, or bad or permissible.
THE MEANING OF NIYYAH IN THE LANGUAGE AND SPEECH OF THE SCHOLARS:
Know that Niyyah (intention) in the language is a type of purpose (qasd) and desire (iraadah). And Niyyah in the speech of the scholars occurs in two meanings (or contexts):
1) To distinguish different types of worship, one from the other. Like distinguishing Dhuhr prayer from Asr prayer, or distinguishing the fast of Ramadaan from other fasts. Or distinguishing actions of worship from actions of habit, like distinguishing the bath from impurity from the baths simply to get clean. And this meaning of Niyyah you will commonly find in many of the works of the Legal Jurists.
2) To distinguish the intended object of the action - is it for Allaah only and for no other, or for Allaah and other than him? And this is the meaning of intention you will find in the works of the Gnostics (`aarifoon), in their discussions on sincerity and those things that it is dependant on. And this (meaning) you will often find in the statements of the Salaf.
And Abu Bakr ibn Abee Dunya wrote a book, calling it, "Sincerity and intention', and he meant this (second meaning) of intention. And it is the meaning of intention which is repeatedly mentioned in the speech of the Prophet , sallallaahu 'alayhi wa sallam,, sometimes with the word niyyah, other times with the word iraadah, and sometimes with words close in meaning to the above two. And the mention of intention occurs in the Qur'aan many times, by the use of words other then niyyah but with similar meaning.
MEANING OF NIYYAH IN THE QUR`AAN AND IN THE WORDS OF THE PROPHET AND IN THE WORDS OF THE SALAF:
We have mentioned that the meaning of niyyah in the speech of the Prophet, sallallaahu 'alayhi wa sallam, and the Salaf of this nation was used generally in the second sense and therefore carries the meaning of Iraadah.
And in the Qur`aan often it describes intention with the word iraadah as in His saying,
"Among you are some that desire (yureed) this world and some that desire the hereafter" (3:152)
"Whosoever desires the life of this world and it's adornment" (11:15)
"And keep yourself patiently with those who call on their Lord morning and evening seeking (yureedoona) His Face, and let not your eyes overlook them, desiring the pomp and glitter of this life." (18:28)
And sometimes niyyah is described with the word ibtigaa (desire) as in His saying,
"Except only the desire (ibtigaa) to seek the Face of His Lord, the Most High" (92:20)
"And you spend not except seeking (ibtigaa) the Face of Allaah" (2:272)
And as for what occurs in the Sunnah and statements of the Salaf to do with this (second) meaning of niyyah then there is a large number, and we will mention some of them: …
The Messenger, sallallaahu 'alayhi wa sallam, said, "People will be gathered upon their intentions" [Ibn Maajah, Saheeh al-Jaami no.7898] "Mankind will be resurrected upon their intentions" [Muslim]
"Verily those slain on the battlefield will be resurrected upon their intentions" [ibn Abee ad-Dunya]
"For the ones whose concern is this world Allaah will scatter his affair, and place poverty between his two eyes. And he will not get from the world except what is written for him. And for the one whose intention is the hereafter Allaah will gather for him his affair and place contentment in his heart, and the world will come to him willingly" [ibn Maajah, Saheeh al-Jaami no.6386]
And Yahya bin Abu Katheer said, "Learn your intention for it is more serious than the action."
Zayd ash-Shaamee said, "verily I like that I have an intention for everything even if it be eating and drinking"
And he also said, "have intention for everything, desiring the good, even if it be leaving for the toilet"
Sufyaan ath-Thawree said, "I have not treated anything more difficult then my intention, because it keeps changing."
Yusuf bin Asbaat said, "purifying the intention from its corruption is harder upon the workers than long striving (i.e. in their work)"
Ibn al-Mubaarak said, "maybe a small action is made great by its intention, and maybe a great action is made small by its intention"
Ibn `Ijlaan said, "the action is not acceptable except by three: Taqwaa of Allaah, and good intention, and correctness (i.e. conformity to the Sunnah)"
Fudayl bin Iyaadh said, "Allaah wishes from you only your intentions and desires (iraadah)"
[I have not quoted all the verses, ahaadeeth and narrations here].
All of these were reported by ibn Abee ad-Dunyaa in his ‘al-Ikhlaas wa an-Niyyah’.
And with this, the meaning of Imaam Ahmad’s statement becomes known, that the foundation of the religion is upon three ahaadeeth:
"Verily actions are by intention"
"Whosoever introduces into this affair of ours that which is not part of it then it is rejected"
"The halaal is clear and the haraam is clear"
For the whole religion returns to doing the commanded actions and staying away from the forbidden actions and stopping at the doubtful matters as is contained in the hadeeth of Nu`maan bin Basheer. And all of this is perfected upon two matters:
1) That outwardly the action be done as taught by the Sunnah, and this is to be found in the hadeeth of Aa`ishah, "Whosoever introduces into this affair of ours that which is not part of it then it is rejected."
2) That inwardly the action be done seeking the Face of Allaah, as is contained in the hadeeth,"Verily actions are by intention." Fudayl bin `Iyaadh said about His saying, 'That he may test which of you is best in action' (67:2) - "Who is sincere in it and correct in it. And the action, if it is sincere and not correct then it is not accepted. And if it is correct and not sincere then it is not accepted. It is only accepted when it is both sincere and correct. And it is sincere when it is for the sake of Allaah, and correct when it is done according to the Sunnah."
And the proof of what Fudayl said lies in the verse,
"So whosoever hopes for the meeting with His Lord, let him work righteousness and associate none as a partner in the worship of His Lord" (18:110)

Saturday, November 12, 2011

Holding on to this Blessed Manhaj

After praising Allaah - Subhanahu wa Ta'aala - and asking Allaah to send the peace and blessings upon Prophet Muhammad and saying the remainder of Khutbat al-Hajjah, and welcoming the gathering, and supplicating to Allaah that He accept this gathering from them, and that He make their deeds sincerely seeking His face, and to make them firm upon the truth until they meet Him, then Shaikh Saalih ibn Sa'd As-Suhaymee (hafidhahullaah) said: The topic today is important regarding our objectives and what direction we go and what direction we follow. And it is: The importance of holding on to this Blessed path, this blessed Manhaj, the manhaj which is true, by our actions, statements and beliefs. 

Holding on to this manhaj in these three, such that in these times we know the Muslims in general - and Ahlus-Sunnah, the people of haqq (truth) specifically - need to be awake and aware of the claims and the plots and plans of the enemies of Allaah, Subhanahu wa Ta'aala, the enemies of Islaam and Sunnah. (Those) who are no doubt planning and plotting against Ahlul-Haqq (people of truth), narrowing the paths against them to the extent that they cause fitan (trials and tribulations) toward them. And if they do not listen to them, then indeed they'll be enemies toward them. So we ask Allaah Subhanahu wa Ta'aala for firmness upon the truth. 

No doubt, the people of evil have gathered together in order to put out the light of Allaah Subhanahu wa Ta'aala, the light of guidance, and from the heads of them the disbelieving countries from the different ways and methodologies they go by. And likewise, the Raafidah (Shee'ah) and the people of Tassawuf (Soofees), and their different types and groups among them, the Khawaarij and the different types and groups among them, and the secularists, and the people who seek position and status among the community, and all of them. You'll find them going in murky waters, trying to plot and plan against the Muslims, gathering together to put out the light of Allaah Subhanahu wa Ta'aala. But Allaah Subhanahu wa Ta'aala will complete His light even if the disbelievers dislike it.     

So look at their plots and plans, look at their positions that they hold regarding this country - Saudia Arabia - which is established upon Tawheed and the correct methodology. Look at their position regarding this country. Indeed, you will find them testing the people regarding this country, and you'll find them trying to bring about lies, and they use hypocrisy, lies and they use slanders. However, you'll find that Allaah Subhanahu wa Ta'aala's Command is with those [upon the truth] and He gives victory to His Deen, and He is The One Who will cause the truth to triumph. 

We have heard some of these claims that some of these people of misguidance - the enemies of Allaah - have tried to bring against this country. Specifically regarding the Zamzam water, that Zamzam water that we know is pure and clean. But now we find that in the media out West and in Tehran, 'Iran (lies) that this Zamzam water is [polluted] water that it is not clean, impure. 

Whereas Allaah Subhanahu wa Ta'aala mentioned in the Qur`an: O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done. (Al-Hujurat, ayah 6) 

Zamzam is maHfoodh (protected by Allaah), just as this Deen is protected. As long as this Deen is protected, Zamzam is protected. This country gives care to looking out for the cleanliness of Zamzam, and we know that the Messenger of Allaah (salallaahu 'alayhi wa sallam) spoke about Zamzam in his statement: Zamzam is for what you drink it for. Meaning for a supplication (to be accepted, since there is a hadeeth showing that the du'aa one makes while one is drinking Zamzam is accepted). And the Prophet's statement that Zamzam is like food that one's thirst and hunger will be quenched and sufficed by drinking Zamzam. And also it is Shifaa` (a cure). 

So here we have clear ahadeeth regarding the status of Zamzam, and it is no doubt blessed by Allaah Subhanahu wa Ta'aala. 

And so when these enemies of Allaah fell short in their claims against the people of Islaam, they went on to look at specific details in this Deen, trying to say that Zamzam is unclear and impure in order to bring some doubts about this Deen. 

So this Muslim in this time should be aware of these plots and plans. And also I'd to clarify to the general folk that when they read about these affairs in the newspapers, then they should know for sure that this is only a plot and plan against Islaam, and we have no doubt that even the disbelievers who are just in this regard they themselves and have said that Zamzam is pure and clean and they testified to this. 

These doubts these people gather together to cause doubt regarding Islaam - no doubt they gather together to bring down the people of truth. These people even aid these people who go to the graves, and those who commit shirk at the graves (by worshipping the occupants) and calling upon the dead. You'll even find this in the Muslim countries. You'll find them aiding these people who worship the graves, aiding them in order to bring about that confusion, to bring about that destruction of al-Islaam in its totality. 

So we find Iblees and his progeny and his followers trying their utmost in order to call these people to these types of deviations, such that you find people that Iblees and his progeny have led astray. You find these people going to these graves, seeking nearness to these graves, and seeking from the deceased to help them in their difficulties and with their complaints. So they are calling upon other than Allaah Subhanahu wa Ta'aala in their actions, doing this by the aid of the enemies of Allaah, Subhanahu wa Ta'aala. 

And Al-Hamdulillaah, we find - without a doubt - the 'ulemma in the Islaamic countries are upright and facing these doubts by clarifying them and refuting them. As Allaah mentions regarding these misguided individuals. Why is it that they busy themselves to oppose Islaam - and plot against them. It is because we [Muslims] believe in Allaah [Note: believing in Allaah means to: 1- believe in His existence, and 2-believe in His exclusive right to be singled out in worship, and act upon it, and 3- to believe in Allaah's exclusive Lordship, singling Him out in that, and 4- and to believe in Allaah's Names and Attributes, singling Him out in that. So merely believing that Allaah exists does not constitute belief in Allaah. Iblees believes that Allaah exists, yet he is a kaafir as Allaah declared him in the Qur`an: And they prostrated except Iblees (Satan); he refused and was proud and was one of the disbelievers. (Al-Baqarah, ayah 34)]   

This is the main reason [they oppose us]. We believe in Allaah Almighty, The One to whom all Praise is due. This is the reason why they concentrate on us and the believers. So no doubt, so long as Islaam, the Sunnah is present and going forward, they will try their utmost to bring it down, and gather together to use these different means and ways - whether it be shirk or other than that - in order to cause confusion and cause deviation. So upon us is to hold onto the Sunnah of the Messenger (salallaahu 'alayhi wa sallam). And the truth - no doubt - will prevail, and it will be Uppermost and other than the truth will not be above it.       

We must bite onto the Sunnah with our molar teeth regardless of the extent of the deviation, and their high numbers. This does not matter. Indeed the people of truth will prevail and the haqq will prevail.  

As Allaah mentioned that this foam atop the sea, you will find that in the end it will disappear. But that which is for Allaah will remain. [Referring to this perfect ayah: He sends down water (rain) from the sky, and the valleys flow according to their measure, but the flood bears away the foam that mounts up to the surface, and (also) from that (ore) which they heat in the fire in order to make ornaments or utensils, rises a foam like unto it. Thus does Allaah (by parables) show forth truth and falsehood. Then, as for the foam it passes away as scum upon the banks, while that which is for the good of mankind remains in the earth. Thus Allaah sets forth parables (for the truth and falsehood, i.e. Belief and disbelief). (Ra'd, ayah 17)   

What is obligatory upon us when we face in our path the obstacles and slogans and plots and plans, what is upon us except that we should hold onto certain points in this blessed path that we are going to mention. 

1- The first of them is that we have taqwah of Allaah. As Allaah says:   

And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. (At-Talaq, ayat 2-3) 

O you who believe! If you obey and fear Allaah, He will grant you Furqaan a criterion [to judge between right and wrong, or Makhraj, i.e. making a way for you to get out from every difficulty], and will expiate for you your sins, and forgive you, and Allaah is the Owner of the Great Bounty. (Al-Anfal, ayah 29)   

Talq ibn Habeeb - one of the tabi'een - gave an explanation of what taqwah is: that you do an act of obedience upon a light (guidance) from Allaah, seeking His reward, and that you keep away from disobedience to Allaah upon a light (guidance) from Allaah, fearing His punishment. 

2- The second matter is that the person is upon baseerah, the correct knowledge. He learns the correct (authentic) knowledge and correct understanding, and he uses this as a great weapon against the enemies of Allaah, those who try to harm the Muslims. So he prepares himself by knowing the Sunnah of the Messenger of Allaah (salallaahu 'alayhi wa sallam). And he knows thereafter how to worship Allaah correctly. And he uses that knowledge in order to refute and negate those doubts that the enemies of Allaah try to use, such that the enemies of Allaah will not be able to harm the Muslims. Because that individual upon knowledge goes onto the path upon a light from Allaah. And he is the one who is on a path to Paradise. And he is the one who aids his Muslim brothers, and he is the one who lights the path for those other than himself.   

He lights the path with knowledge, and for him this is for this life and the hereafter. 

3- The third matter is Ikhlaas (sincerity to Allaah). What will help this individual who is already upon piety (taqwah) and sure knowledge (baseerah) is that he has first and foremost ikhlaas (sincerity to Allaah, subhanahu wa Ta'aala), and this is an action of the heart. So people cannot actually see sincerity in that individual. People cannot see that, such that it is a matter of the heart the person must have. 

As Allaah Subhanahu wa Ta'aala said:   

But seek, with that (wealth) which Allaah has bestowed on you, the home of the Hereafterý(Al-Qasas, ayah 77) 

And they were commanded not, but that they should worship Allaah, and worship none but Him Alone (abstaining from ascribing partners to Him)... (Al-Baiyinah, ayah 5) 

And the hadeeth of the Messenger of Allaah (salallaahu 'alayhi wa sallam): Indeed actions are in accordance with one's intention. (Bukharee) 

And likewise the hadeeth of Abu Hurairah (radiallaahu 'anhu), who asked the Messenger of Allaah, Man As'adun-Nas bi Shafa'atika, ya Rasulullaah("Who are the most content with your intercession, oh Messenger of Allaah?") So the Messenger of Allaah (salallaahu 'alayhi wa sallam) said: Man Qalla 'Laa illaaha il Allaah' khaalisan min Qalbi (Whoever said 'none has the right to be worshipped except Allaah,' sincerely from his heart.) (Bukharee) 

And the proofs for this (ikhlaas) are many. 

4- And the [fourth] matter that would aid this individual on this blessed path is following and holding onto the Sunnah of the Messenger of Allaah (salallaahu 'alayhi wa sallam). As Imam Malik (rahimahullaah) said: The Sunnah is like the ark of Noah; whoever boards it is saved and does not drown. 

And whoever follows and holds onto the Sunnah, he will be from the most content of the people in this life and the hereafter. And the one who is truly upon the Sunnah, he is precisely and firmly upon the Sunnah, such that he holds onto it with his molar teeth. Just like the hadeeth of the Messenger (salallaahu 'alayhi wa sallam), who said: 'Alaykum bi Sunnati wa Sunnat al-khulafa ar-rashideen al-mahdiyeen min ba'dee. Tamasaku biha wa 'addoo 'alayha bi nawaajidh. (Upon you is my Sunnah, and the Sunnah of the rightly-guided Khalifs after me. And bite onto it with the molar teeth.) 

5- Also, from those matters that would help those slaves of Allaah upon this blessed path is that they strive their utmost and become serious in studying and benefitting in seeking daleel (proofs, evidence), and they follow that up with righteous action. And hold onto that with firmness. Being upright upon that, such that when the proofs come to them, they follow it. They stop where the text stops. They don't go beyond that. And they accept that, and this is among the best things that the slave of Allaah can hold onto in order to be protected from deviation and from falling away from the truth. 

6- And from those matters that would aid the person on this blessed path - against deviation and the enemies of Allaah - is that the person is serious and he strives his utmost to worship Allaah Subhanahu wa Ta'aala (to increase in that worship), to fulfill the obligatory duties and to add to that the nawaafil (the legislated supererogatory prayers and duties) as in the Hadeeth Qudsee that the Prophet (salallaahu 'alayhi wa sallam) said that Allaah Subhanahu wa Ta'aala said: My slave does not come near to Me with something more beloved than that which I have made obligatory upon him, and My slave continues to come near to Me with supererogatory deeds until I love him. And when I love him, I am his hearing with which he hears, his sight with which he sees, his hand with which he grasps and his leg with which he walks. And if he asks me, I will surely give him, and if he seeks refuge in Me, I will surely protect him.(Bukharee) Meaning he hears that which is good, he sees that which is good, he grasps that which is good, and he walks to that which is good.   

So the Muslims - first and foremost - must strive their utmost in order to protect themselves. So in the day and night, the Muslims should have some extra worship that they do. Extra dhikr that they prepare for themselves in the day and the night, turning to Allaah in the last portion of the night. The Messenger said: Our Lord, Blessed and Exalted is He, descends every night to the heaven of the world, when only the last third of the night remains and says, 'Who will supplicate Me that I may respond to him; who will ask Me that I may give him; who will beg My forgiveness that I may forgive him?' (Bukharee) 

These are the qualities of the individuals who would stand up during the night, calling upon their Lord, and seeking forgiveness in the times of the as-Haar (last portion of the night). This is the time when the du'aa is most likely to be accepted. 

7- And from those affairs that would aid you, in sha` Allaah, to be upon strength and uprightness, is that you strive your utmost to bring about those ties of brotherhood and love between you, and that is between Ahlul-Haqq (people of truth). 

And this requires certain matters that are laid out to clarify this. First and foremost, this closeness of ties among ahlul-haqq is built upon first and foremost sticking to the Book of Allaah and the Sunnah of the Messenger. 

B- And, not to run toward those (false) claims and slogans that the enemies of Allaah try to bring; do not go towards them. 

C- To rectify those errors with wisdom. There isn't anyone except that they err and make mistakes. However, with wisdom, one can rectify the matters correctly. And that undoubtedly requires that the person is upon firmness upon the truth. Of course, this does not mean that they sway toward the people upon baatil (falsehood), futility and deviation. It does not mean that. Rather, it means to rectify the affairs of errors with wisdom. 

D- To clarify the haqq to the one who seeks it in a good way with rifk (gentleness). 

E - And not to magnify and divide over matters in which it is permissible to differ, matters wherein each one has an authentic proof (i.e. in subsidiary issues - outside of 'aqeedah and manhaj). This will help us be firm upon the truth. 

We must not be deceived by bid'ah and by the bid'ah of muwaazinaat, the false claim and slogan of counterbalancing the refutation of the person's evil by mentioning his good qualities. This is undertaken by those guilty of this, those who claim that they are "taking a middle course." Don't fall for this deception undertaken by those who try to deceive others regarding this affair. Rather we call the people to follow the truth upon the correct path with gentleness, with kindness, with softness. This [rifk] does not mean that we comprise the truth. 

Let me clarify this further, such that we can give you a correct understanding of this affair and that the people follow the correct path in this affair. There may be a mukhalafa (an opposition) that somebody brings. So when an individual corrects that [mukhalafa], he must be clear upon his correction. Maybe it is a statement that individual said that is wrong, or it might be an unclear matter that needs further clarification, or it could be a rectification (islah) that can be brought about. Or it could be that the outlook of the person who is attempting to correct is wrong in the first place. So this matter is dangerous indeed. 

This does NOT mean that we don't correct those errors, or that we exonerate the people of bid'ah, or praise them or honor them such that we bring them into our ranks. It doesn't mean that. What is meant here is that we don't rush to say certain things, for example, (saying), 'So and so is not upon the manhaj." Rather, we try to rectify the affairs in the first instance to try to bring about the cure, such that those individuals who are sincere are not left to the enemies of Allaah - the deviants.     

That which would aid us upon that is to return to the people of knowledge (scholars) - the rabbaniyoon - the people of guidance, and we don't know rush in our rulings regarding individuals. We follow the path of the Salaf-us-Saleh, the 'ulemma of guidance, the 'ulemma upon this path who are firmly rooted upon it. Those who clarify the haqq with its daleel (evidence, proof). 

So first and foremost, we must try to rectify the affairs this way. Na'am, with kindness, gentleness and softness, trying to bring about rectification, not to end up harming or oppressing or (falsely) accusing or claiming someone said what they didn't say. Na'am, rather we are first and foremost careful in these affairs, and also not to say "the intent behind such and such a saying is such and such," which is in opposition to what is clarified. So we have to be careful in this matter. Even some of the beginners in this affair enter this affair without actually returning to the elder scholars of the Ummah. In the end, they enter into these affairs and cause differences and cause splitting among the people. And this will only bring about happiness to the enemies of Allaah, and will not bring about the correct cure. 

The correct cure is to return the affairs to the Book of Allaah and the Sunnah of the Messenger (salallaahu 'alayhi wa sallam), and not to rush in making rulings of individuals. But rather we strive our utmost to bring about the haqq without rushing in it. So first and foremost, in the initial affair in which an individual deviates, this is what the shaikh is referring to. We don't bring about the affair straight into the open in the beginning. We try to bring about some sort of rectification, some form of tahqeeq - try our best to make sure that there is indeed a mukhaalafa (error, opposition), and going back to the people of knowledge, going back to the books of the Salaf. And if that individual is not upon this blessed path and does not want to accept, then they are from the people of misguidance. 

But at least you tried your best not to rush and not to perform rulings in the initial sense; you tried your best to make rectification.   

In conclusion, we wanted to mention to encourage each other to busy ourselves with beneficial knowledge in learning it, studying it, and acquiring it. Likewise, in bringing about that which would benefit us in this life and the hereafter with righteous actions. So no doubt, a Muslim should not be a person who has free time, such that shaytaan uses that free time in order to misguide him. Rather, a person should strive his utmost to using his time with that which would please his Lord, using his time with what which would return to him in goodness in this life and the hereafter by learning good things and studying the Deen of Allaah Subhanahu wa ta'aala and following that with righteous actions upon Tawheed, making his Tawheed correct. 

So a person is not one who should have free time. A Muslim is one who uses his time to worship Allaah Subhanahu wa Ta'aala until he meets Him. Even those affairs such as the husband putting a morsel of food in his wife's mouth with the intention of bringing about love and feeding his wife for the sake of Allaah. All of that would bring about benefit for the sake of Allaah, even what transpires by way of relation between the husband and wife, seeking the face of Allaah. The individual himself is kept away from that which is forbidden. So because of that righteous intention, the person is rewarded. He has no free time in reality, because his free time is used in that which pleases Allaah. His free time is used away from allowing shaytan to occupy him in that free time. 

So we ask Allaah Subhanahu wa Ta'aala to protect us from shaytan, from the callers to fitnah (trials and tribulations) those who call toward problems and turmoil, those who go into the murky waters, causing problems - plotting and planning. We ask Allaah Subhanahu wa Ta'aala to give us wisdom in how to deal with these affairs, to give us beneficial knowledge and to (allow us to) follow that up with righteous actions. 

And may the peace and blessings be upon our Prophet Muhammad, and our last supplication is: All Praise is for Allaah, Lord of all that exists.