The importance of time

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.

"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]

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]

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.

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.

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/

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)