Many scholars began books with this Hadith. Imam Al-Bukhari, may Allah have mercy upon him, commences his book of Hadith (Saheeh Al-Bukhari) with this Hadith and explains that every action that is done without seeking Allah’s pleasure is invalid and devoid of reward.
It can be said that the entire religion revolves around this Hadith. Imam Ash-Shafi’I, may Allah have mercy upon him, said: “This Hadith constitutes a third of all knowledge.”
Muslim scholars differ in opinion as to the limits of the Prophet’s, sallallaahu ‘alaihi wa sallam, saying: “actions are by intentions”. Many of the later scholars are of the opinion that the limit is that the action is made correct or acceptable with the intention. What is meant by this is that a legislated action needs an intention. As for habitual actions such as eating, drinking, dressing, etc., they are not in need of an intention.
Some say ‘actions’ here is to be understood in its generality; therefore, nothing is exempt from it. Others relate this as the saying of the majority, meaning the majority of the early scholars. This occurs in the words of Ibn Jareer At-Tabari, Abu Talib Al-Makki, and others from the early scholars, may Allah have mercy upon them. Imam Ahmad, may Allah have mercy upon him, said: “I like that for every action, from prayer, fasting or charity or any action of righteousness that there be an intention preceding the action. The Prophet, sallallaahu ‘alaihi wa sallam, said: ‘actions are by intentions’, and this is taken for every matter.”
Fadl Ibn Ziyad, may Allah have mercy upon him, said: “I asked Abu Abdullah (Imam Ahmad, may Allah have mercy upon him) about the intention in action, how should it be? He said: ‘One should concentrate on himself when he intends to do an action, not doing it for the sake of people (showing off).’”
It is possible that the limits of the saying, ‘actions are by intention’, are that the action is good, corrupt, acceptable, rejected, rewarded, or not rewarded according to the intention. Therefore, this statement informs us of the Islamic ruling concerning this: the correctness or incorrectness of the action is in accordance with the correctness or incorrectness of the intention.
The saying of the Prophet, sallallaahu ‘alaihi wa sallam, after this: “and for everyone is what he intended” informs that one cannot gain anything from his action except what he intended. So if he intended good, he gets good. If he intended evil then he gets evil. This second statement (of the Hadith) is not merely reiterating the first, because 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 a person for his action is according to his good intention, and that the punishment for his action is according to his evil intention.
Scholarly definition of the word ‘Intention’:
1. To distinguish different types of worship, one from the other. Like distinguishing Noon (Thuhr) Prayer from Afternoon (‘Asr) Prayer, or distinguishing the fast of Ramadan from other fasts, or distinguishing actions of worship from actions of habit: like distinguishing bathing from impurity from bathing for the purpose of cleanliness.
2. To distinguish for who or what the action is done: is it for Allah only, for other than Allah, or for Allah and others than Him?
The meaning of ‘intention’ in the speech of the Prophet, sallallaahu ‘alaihi wa sallam, and the Salaf (righteous predecessors) was used generally to carry the meaning of ‘desire’. In the Qur’an, the word ‘desire’ is often used to describe an intention, as in Allah’s Saying (which means): “...Among you are some who desire this world, and among you are some who desire the Hereafter...” [Qur’an 3: 152]
In other verse Allah Says (what means): “Whoever desires the life of this world and its adornments...” [Qur’an 11: 15] And Allah Says again (what means): “And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life...” [Qur’an 18: 28]
Sometimes intention is described with the word ‘seeking’ as in Allah’s Saying (which means): “But only seeking the countenance of his Lord, Most High.”[Qur’an 92: 20] And (which means): “...and you do not spend except seeking the countenance of Allah...” [Qur’an 2: 272]
Regarding the second meaning of intention, there are numerous examples from the ‘Sunnah’ and the statements of the ‘Salaf’. To mention a few:
The Messenger, sallallaahu ‘alaihi wa sallam, said: “People will be gathered upon their intentions.” [Ibn Majah] He, sallallaahu ‘alaihi wa sallam, also said: “Mankind will be resurrected upon their intentions.” [Muslim] Another Hadith says: “Verily those slain on the battlefield will be resurrected upon their intentions.” [Ibn Abi Ad-Dunya]
The Prophet, sallallaahu ‘alaihi wa sallam, also said: “For the ones whose concern is this world, Allah will scatter his affair, and place poverty between his two eyes. He will not get from the world except what is written for him. For the one whose intention is the Hereafter, Allah will gather for him his affair and place contentment in his heart, and the world will come to him willingly.”[Ibn Majah]
Zayd Ash-Shami, may Allah have mercy upon him, said: “Verily I like to make an intention for everything I do even if it is eating and drinking.”
Sufyan Ath-Thawri, may Allah have mercy upon him, said: “I have not treated anything more difficult than my intention, because it keeps changing.”
Ibn Al-Mubarak, may Allah have mercy upon him, said: “May be a small action is made great by its intention, and may be a great action is made small by its intention.”
The three above-mentioned sayings were reported by Ibn Abi Ad-Dunya in his book The Sincerity and the Intention.
Imam Ahmad, may Allah have mercy upon him, said that the foundation of the religion is upon three Hadiths:
1. “Verily actions are by intention.” [Al-Bukhari and Muslim]
2. “Whosoever introduces into this affair of ours that which is not part of it then it is rejected.” [Muslim]
3. “The Halal (lawful) is clear and the Haram (prohibited) is clear.” [Al-Bukhari & Muslim]
Islam teaches us to perform good actions, stay away from the forbidden actions and stop at the doubtful matters. All of this is perfected upon two matters:
Actions must be done correctly, according to the teachings of Islam, and seeking the Pleasure of Allah, Almighty.
Fudayl Ibn `Iyadh, may Allah have mercy upon him, said about the Saying of Allah (which means): “He who created death and life to test you [as to] which of you is best in deed.” [Qur’an 67: 2]
Who is sincere and correct in it? If the action is sincere and incorrect, then it is not accepted. Likewise if it is correct and not sincere then it is not accepted. It is only accepted when it is both sincere and correct. It is sincere when it is for the sake of Allah, and correct when it is done according to the teachings of Islam.
Article source: http://www.islamweb.net/emainpage/
‘Estrangement and the strangers’
The Prophet, sallallaahu ‘alaihi wa sallam (may Allah exalt his mention), said: “Islam began as something strange, and it will return to being something strange, so give glad tidings to the strangers.” [Muslim]
The meaning of ‘strange’ in the Hadith
Many times in many situations the people that follow the religion of Allah feel a sense of not belonging, of being out of place, of not fitting in, or, in other words, of being strange. This feeling is normal when being among non-Muslims, but, unfortunately, this feeling sometimes also occurs when one is among his fellow Muslims. A person sees his brothers and sisters doing acts that are contrary to Islam or taking part in innovations that sometimes even border on Kufr (disbelief), yet he feels that he does not have enough power or courage to stop them.
Some Muslims, especially if they do not have enough Taqwa (piety) or Islamic knowledge, buckle under the pressure of their peers and join in these acts, knowing that this is not what Allah wants them to do.
However, feeling helpless, since it seems that they are alone in their ideas and without any support to help them do what is right, they succumb to such pressures.
They should take consolation in the verses of the Qur’an and in the statements of the Prophet, sallallaahu ‘alaihi wa sallam, describing this estrangement.
Why have they been called ‘strangers?’
Allah Says (what means): “So why were there not among the generations before you those of enduring discrimination forbidding corruption on earth – except a few of those We saved from among them...?” [Qur’an 11:116] This verse speaks of the few people on earth, the “strangers”, who prohibit mankind from evil. These are the same people the Prophet, sallallaahu ‘alaihi wa sallam, spoke about when he said:
“Islam began as something strange, and it will return to being something strange, so give glad tidings to the ‘strangers’.” [Muslim]
The Prophet, sallallaahu ‘alaihi wa sallam, was asked: “O Messenger of Allah, who are those strangers?” He replied: “Those who reform the people when they become corrupt.” [Abu ‘Amr Ad-Dani]. In another narration, the Prophet, sallallaahu ‘alaihi wa sallam, said in response to the same question: “They are a small group of people among a large evil population. Those who oppose them are more than those who follow them.” [Ibn ‘Asakir]
These praiseworthy people are called ‘strangers’ since they are a small minority among mankind. Thus, Muslims are strangers among mankind; the true believers are strangers among Muslims; and the scholars are strangers among the true believers.
In reality, however, their estrangement is only because they are the minority and it is not because their actions and beliefs are strange. Allah Says (what means): “And if you obey most of those upon the earth, they will mislead you from the way of Allah. They follow not except assumption, and they are not but falsifying.” [Qur’an 6:116]
Allah also Says (what means):
“And most of the people, although you strive [for it], are not believers.” [Qur’an 12: 103]
“...And indeed, many among the people are defiantly disobedient.” [Qur’an 5: 49]
Therefore, Allah, The All-Knowing Creator, Knows that most of mankind will not follow the truth. Only a few will be set apart that truly and correctly believe in Him; they are the ‘strangers’ from among mankind.
The strangers in belief, however, and the strangers in character and actions are in reality the majority of mankind, for they are strange to Islam and to the laws of Allah.
There are various types of estrangement, some of which are praiseworthy, some are blameworthy, and some are neither praiseworthy nor blameworthy. We will discuss these categories below.
The various types of estrangement
The first type of estrangement: This type is that of the “People of Allah and His Messenger, sallallaahu ‘alaihi wa sallam, who were mentioned previously. This estrangement is praiseworthy because it has been praised by Allah and His Messenger, sallallaahu ‘alaihi wa sallam. Therefore, this kind should be sought after and its people must be supported.
These ‘strangers’, then, are the true believers, because they only worship Allah, and they do not follow any path except the path of the Prophet, sallallaahu ‘alaihi wa sallam.
Thus, it is apparent that this estrangement does not cause its bearer any discontent. Rather, it is a comforting estrangement, a solace to the believers. The believer knows that Allah and those who believe are with him.
Allah, Almighty, sent His Prophet, sallallaahu ‘alaihi wa sallam, to people because they had strayed. There were those who worshipped rivers, trees, idols, and there were Christians, Jews and Zoroastrians. Islam, when it first appeared among people, was strange to them. If a person from among them accepted Islam, he would be shunned and even tortured by his family and his tribe. He would live as a stranger among his own people. Eventually, however, Islam spread far and wide. Then the Muslims became stronger and more numerous, so much so, that the strangers were those who did not accept Islam.
But later, Satan deceived people again. Many people abandoned Islam, thus those who remained true believers became strangers again, just as when Islam began.
The Prophet, sallallaahu ‘alaihi wa sallam, said that this nation would be divided into seventy-three groups, all of which would go to Hell except the one Saved Group (those who follow Allah and His Messenger).
The true believer should be prepared to resign himself to the life of a stranger among his people, just like his predecessors who accepted Islam were treated by their people.
The second type of estrangement: It is the blameworthy one, for its people are the evil sinners, the ignorant and the arrogant from among mankind. Their estrangement is due to their refusal to follow the right path of Allah and His Messenger, sallallaahu ‘alaihi wa sallam. This type is the estrangement of not conforming to the religion of Islam and, as such, it will remain strange even if its followers are numerous, its power is strong, and its existence is widespread. These are the strangers to Allah.
The third type of estrangement: This type is, in essence neither praiseworthy nor blameworthy. It is the type that a traveller experiences when he travels to a different country, like a person who lives in a place for a short period of time, knowing that he has to move on.
One aspect of this estrangement is that all of us, whether we realise it or not, are strangers in this life, for we will all go one day to our permanent abode in the Hereafter. This is the meaning of the Hadith of the Prophet, sallallaahu ‘alaihi wa sallam, when he told ‘Abdullah Ibn ‘Umar, may Allah be pleased with him: “Live in this world as though you are a stranger or a wayfarer.” Thus, this category of estrangement has the potential to become a praiseworthy one, if we realise the meaning of this statement of Allah’s Messenger, sallallaahu ‘alaihi wa sallam.
Article source: http://www.islamweb.net/emainpage/
Reminders benefit the believers
When afflicted with fear or harm, a believer should compare between his fears and the favours and blessings of Allah The Almighty upon him -- whether religious or worldly.
When a person does such a comparison, he will certainly realise the blessings that he has and will see that the disadvantages seem negligible in comparison. As for one’s fears and apprehensions, he should weigh the possibility of future mishaps not even occurring, and if this seems more likely, then he should not let the smaller possibility overtake the larger one in his mind. By doing this, one’s fear and anxiety will disappear. If it seems like the evil that one fears has more of a possibility of occurring than not, then one should prepare himself for it and strive to prevent it from occurring, or reduce its effects when it does.
A believer should realise verbal attacks will not hurt him, unless he allows himself to be affected by them. As the saying goes, “Sticks and stones can break my bones, but words can never hurt me.” Indeed, the people who attack others in this manner are only harming themselves. Unless one pays attention to such people and allows them to hurt his feelings mere words will not harm anyone except the one who uses them to attack others; the best recourse in such cases is to ignore them.
Life is an extension of one’s thoughts, so if a believer’s thoughts and ideas are those that bring benefit to him in this life and the Hereafter, then he will prosper and rejoice; otherwise, the opposite will be the case.
One of the most beneficial ways to get rid of grief is to train oneself not to seek appreciation from anyone except from Allah The Almighty.
Thus, when one is kind and generous to another person – regardless of whether that person is owed a favour or not -- one should realise that he is in fact doing that particular action for the sake of Allah The Almighty (i.e., expecting reward from Him only), so one should be indifferent to receiving any appreciation in return for the favour. Allah The Almighty Says regarding His close and special slaves (what means): {(Saying): We feed you seeking Allah’s Countenance only. We wish for no reward, nor thanks from you.} [Qur’an 76:9] This applies even more when one is dealing with one’s children, wife, or anyone else with whom one has a close relationship.
Remember that performing virtuous deeds brings comfort and joy, provided one performs that which he is capable of doing without overburdening himself to the extent that he cannot fulfil the deed.
Look at the bright side of any troubling issue and seek the silver lining instead of dwelling on the gloomy clouds.
Always have beneficial matters on your list of things to do, direct your attention to them and strive to fulfil them. Stay away from harmful matters; by doing so one will keep himself from thinking about matters which will bring grief and sorrow.
Rest properly and concentrate on gathering your energies and thoughts before performing important tasks.
Finish your tasks on time and do not procrastinate or leave things to the last minute, because if tasks are not finished on time then they will keep getting added to those which need to be done in the future and accumulate to the point where they become a great burden.
However, if tasks are finished on time, one will have time to plan carefully for the future and perform all his tasks efficiently.
Choose the most beneficial deeds and list them in terms of priority; distinguish between what one is strongly inclined to do from among them and order this list in terms of this preference, otherwise, one will become bored of performing deeds that he is not inclined towards.
Consult others and then make a detailed study of what you think you ought to be doing in terms of beneficial deeds; after this if one sees that there is benefit in performing these deeds then he should rely on Allah The Almighty and make a start, because Allah The Almighty loves those who rely on Him.
Article source: http://www.islamweb/emainpage/
Are you a good neighbour?
If you are not giving your neighbours their due rights, then you are missing an important part of your duties as a Muslim.
A neighbour is someone who lives in the same neighbourhood as you; he could be a friend, but does not necessarily have to be one. The definition of a neighbour can have various meanings; for example, it can refer to someone who lives directly beside you, as the Prophet, sallallaahu ‘alaihi wa sallam, (may Allah exalt his mention) said: “One must not prevent his neighbour from placing his wood against his wall.” [Al-Bukhari].
However, it can also refer to someone living further away, since the Prophet, sallallaahu ‘alaihi wa sallam, said: “No obligatory Salaah (prayer) is accepted from a neighbour of the Masjid (mosque) except if it is offered in the Masjid.”
Present-day examples would include machines and equipment that emit disturbing noises. If people do anything on their property that is disturbing or harmful to their neighbours, then they must remove the cause of the disturbance.
It is permissible for people to build a house on their own property, even up against their neighbour’s wall - but only if they have no other choice and only if their neighbour is not harmed by it in any way. Even in such cases, they should still ask their neighbour’s permission beforehand.
If they are denied permission, their neighbour may be legally compelled to grant them permission by the proper authorities. The proof for this is in a Hadith related by Abu Hurayrah, may Allaah be pleased with him, who said that the Prophet, sallallaahu ‘alaihi wa sallam, said: “You must not prevent your neighbour from putting his wood on your wall.” [Al-Bukhari and Muslim].
If the flow of water becomes blocked on a farm, perhaps due to wastefulness and subsequently bursts out, causing damage to neighbouring farms, the neighbours may come up with proposals to channel or dam the water and irrigate the farm. If the wasteful farmer refuses to comply with them, the ruling is the same as in the following case of a damaged wall.
If a wall between two properties is damaged, the owners of one property can ask the owners of the other to participate in rebuilding it. If they refuse, they can be compelled to do so. Likewise, they can be compelled to help demolish the wall if it is expected to collapse.
The owners of the highest buildings in an area must construct screens to prevent themselves from overlooking their neighbour’s properties. Likewise, whoever wishes to utilise their roof should make sure that they cannot see into their neighbour’s properties and erect a screen for this purpose if necessary.
Whoever owns some property, but cannot reach it without causing damage to a neighbour’s property is forbidden to cause the damage. Instead, the authorities should endeavour to arrange matters in a way that prevents harm to either party.
Thus, even though our neighbours may be Muslim or non-Muslims - each are equally entitled to their rights according to our religion. Sometimes we may find it hard to reach out to our non-Muslim neighbours, but it is an obligation upon us, and it can also be one of the best forms of Da’wah (call to Islam) we can give.
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