1
- باب الإخلاص وإحضار النية في جميع الأعمال والأقوال والأحوال البارزة
والخفية
Sincerity
and Significance of Intentions and all Actions, Apparent and
Hidden
بسم
الله الرحمن الرحيم
قال الله تعالى ( البينة 5 ) : { وما أمروا إلا ليعبدوا الله
مخلصين له الدين حنفاء ويقيموا الصلاة ويؤتوا الزكاة وذلك دين القيمة
}
Allah, the
Exalted, says:
"And they were
commanded not, but that they should worship Allah, and worship none but Him
Alone (abstaining from ascribing partners to Him), and perform As-Salat
(Iqamat-as-Salat) and give Zakat, and that is the right religion.''
(98:5
وقال
تعالى ( الحج 37 ) : { لن ينال الله لحومها ولا دماؤها ولكن يناله التقوى منكم
}
"It is neither
their meat nor their blood that reaches Allah, but it is piety from you that
reaches Him.'' (22:37)
وقال
تعالى ( آل عمران 29 ) : { قل إن تخفوا ما في صدوركم أو تبدوه يعلمه الله }
"Say (O
Muhammad (PBUH) ): Whether you hide what is in your breasts or reveal it, Allah
knows it". (3:29)
1
- وعن أمير المؤمنين أبي حفص عمر بن الخطاب بن نفيل بن عبد العزى بن رياح بن
عبد
الله بن قرط بن رزاح بن عدي بن كعب بن لؤي بن غالب القرشي العدوي رضي الله
عنه قال سمعت رسول الله صلى الله عليه و سلم يقول : [ إنما الأعمال بالنيات وإنما
لكل امرئ ما نوى . فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله ومن كانت
هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلى ما هاجر إليه ] متفق على صحته .
رواه إماما المحدثين : أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة بن
بردزبه الجعفي البخاري وأبو الحسين مسلم بن الحجاج بن مسلم القشيري النيسابوري رضي
الله عنهما في كتابيهما اللذين هما أصح الكتب المصنفة.
1.
Narrated
'Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of
Allah (PBUH) said, "The deeds are
considered by the intentions, and a person will get the reward according to his
intention. So whoever emigrated for Allah and His Messenger, his emigration will
be for Allah and His Messenger; and whoever emigrated for worldly benefits or
for a woman to marry, his emigration would be for what he emigrated
for".
[Al-Bukhari
and Muslim].
Commentary:
According to some Ahadith, the reason for this Hadith is that a person sent a
proposal of marriage to a woman named Umm Qais, which she turned down saying
that he should have to emigrate to Al-Madinah for it. Accordingly, he did it for
this specific purpose, and the two were married there. On account of this event,
the man came to be known among the Companions as Muhajir Umm
Qais.
On the basis
of this Hadith, 'Ulama' are of the unanimous opinion that the real basis of
one's actions is Niyyah (intention) and everyone will be requited according to
his Niyyah. It is true that Niyyah is founded in one's heart, that is to say,
one has first to make up one's mind for what he intends to do and he should not
express it verbally. In fact, the latter is a Bid`ah (innovation in religion)
because no proof of it is found in Shariah.
The point
which becomes evident from this Hadith is that Ikhlas (sincerity) is a must for
every action. In other words, in every righteous deed, one should seek only the
Pleasure of Allah; otherwise, it will not be accepted by Allah.
2
- وعن أم المؤمنين أم عبد الله عائشة رضي الله عنها قالت قال رسول الله صلى الله
عليه و سلم : [ يغزو جيش الكعبة فإذا كانوا ببيداء من الأرض يخسف بأولهم وآخرهم ]
قالت قلت : يا رسول الله كيف يخسف بأولهم وآخرهم وفيهم أسواقهم ومن ليس منهم ؟ قال
: [ يخسف بأولهم وآخرهم ثم يبعثون على نياتهم ] متفق عليه . هذا لفظ
البخاري.
2. 1-2-
Narrated
'A`ishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH)
said, "An army will
raid the Ka`bah and when it reaches a desert land, all of them will be swallowed
up by the earth.'' She asked; "O Messenger
of Allah! Why all of them?'' He answered, "All of them
will be swallowed by the earth but they will be raised for Judgement according
to their intentions.''
[Al-Bukhari
and Muslim].
Commentary:
Everyone will be rewarded or punished according to his aim and intention. This
Hadith also proves that the company of depraved persons is extremely dangerous.
Whose army would it be, which has been referred to in the Hadith, and when will
it invade Ka`bah, is a matter known to Allah Alone. Such prophecies are a part
of the Unseen world. Since they come in the category of the miracles of the
Prophet (PBUH), it is necessary to believe in their veracity and occurrence.
Believing in such prophesies is also essential because they
were revealed by Allah).
3
- وعن عائشة رضي الله عنها قالت قال النبي صلى الله عليه و سلم : [ لا هجرة بعد
الفتح ولكن جهاد ونية وإذا استنفرتم فانفروا ] متفق عليه
ومعناه : لا هجرة من
مكة لأنها صارت دار إسلام.
3-
A`ishah (May
Allah be pleased with her) narrated that the Prophet (PBUH) said, "There is no
emigration after the conquest (of Makkah) but only Jihad [(striving and fighting
in the cause of Allah) will continue] and good intention.* So if you are
summoned to fight, go forth.''
[Al-Bukhari
and Muslim].
*. Intention
according to An-Nawawi: It means that goodness which ceased to continue by the
cessation of emigration can still be obtained by Jihad and by intending
accomplishing good deeds.
Commentary. When a
country or a region is regarded as Dar-ul-Islam (land of Islam), it is not necessary to migrate
from it to some other place. It is, however, obligatory to emigrate from such
regions which are Dar-ul-Kufr (land of infidels) and where it is difficult to
adhere to Islamic injunctions. It is also evident from this Hadith that when it
is not necessary to migrate from one Islamic country to another then it is also
not permitted by the Shari`ah to leave an Islamic country to settle permanently
in Dar-ul-Kufr only for the reason that the latter has plenty of wealth and
social welfare. Unfortunately, Muslims today are afflicted with this disease.
The transfer of their capital and talent to Dar-ul-Kufr is indeed very
disturbing because on one side these two factors are
lending support to the economy of Bilad-ul-Kufr (countries of infidels) and on
the other, obscenity and indecency that are common in such countries, are
becoming increasingly common among the Muslims too.
Another
highly important reason for the prohibition of migration of Muslims to
Dar-ul-Kufr is that it goes against the spirit as well as their readiness for
Jihad fi sabilillah (striving and fighting in the way of Allah). This spirit and
readiness must be kept always alive so that the Muslims may respond at once to
the call of Jihad whenever the need for it arises anywhere.
4
- وعن أبي عبد الله جابر بن عبد الله الأنصاري رضي الله عنهما قال : كنا مع النبي
صلى الله عليه و سلم في غزاة فقال : [ إِنَّ بِالْمَدِينَةِ لَرِجَالاً مَا سِرْتُم
مَسِيرًا وَلاَ قَطَعْتُمْ وَادِياً إِلاَّ كَانُوا مَعَكُمْ حَبِسِهُمُ
الْمَرَضُ]
وفي رواية : إِلاَّ شركوكم في الأجر ] رواه مسلم
ورواه البخاري عن
أنس قال : [ رجعنا من غزوة تبوك مع النبي صلى الله عليه و سلم فقال : [ إن أقواما
خلفنا بالمدينة ما سلكنا شعبا ولا واديا ألا وهم معنا حبسهم العذر
].
4. 4-
Jabir bin
Abdullah Al-Ansari (May Allah be pleased with them) reported: We accompanied the
Prophet (PBUH) in an expedition when he said, "There are
some men in Al-Madinah who are with you wherever you march and whichever valley
you cross. They have not joined you in person because of their illness.'' In
another version he said: "They share
the reward with you.''
[Muslim].
It is
narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were
coming back from the battle of Tabuk with the Prophet (PBUH) when he
remarked, "There are
people whom we left behind in Al-Madinah who accompanied us in spirit in every
pass and valley we crossed. They remained behind for a valid
excuse.''
Commentary:
What we learn from this Hadith is that if the intention and spirit of Jihad are
present in the heart of a Muslim but physically he is unable to take part in it
for valid reasons, he will get the reward of Jihad without even his actual
participation in it.
5
- وعن أبي يزيد معن بن يزيد بن الأخنس رضي الله عنهم وهو وأبوه وجده صحابيون قال :
كان أبي يزيد أخرج دنانير يتصدق بها فوضعها عند رجل في المسجد فجئت فأخذتها فأتيته
بها فقال : والله ما إياك أردت فخاصمته إلى رسول الله صلى الله عليه و سلم فقال : [
لك ما نويت يا يزيد ولك ما أخذت يا معن ] رواه البخاري.
5-
Ma`n bin
Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his
grandfather, all were Companions) reported: My father set aside some dinars for
charity and gave them to a man in the mosque. I went to that man and took back
those dinars. He said: "I had not
intended you to be given.'' So we went to Messenger of Allah (PBUH), and put
forth the matter before him. He said to my father, "Yazid, you
have been rewarded for what you intended.'' And he said to me, "Ma`n, you are
entitled to what you have taken.''
[Al-Bukhari].
Commentary:
1- This Hadith
leads us to the conclusion that if Sadaqah (charity), goes to a needy son of a
Muslim, there is no need to take it back from him for the reason that the father
had intended to give it to a deserving person. The former gets the reward for it
on account of his Niyyah (intention). This however, will be reckoned as Nafli
Sadaqah (voluntary charity) because the obligatory Zakat (Sadaqah) cannot be
given to the donor's own dependents.
2- It is
permissible in Shari`ah to make someone a Wakil (attorney or agent) for
Sadaqah.
3- It does not
amount to disobedience on the part of a son to take his father to a competent
authority or scholar to know the legal position on any issue, in the same way,
as mutual discussion and debate on matters of Shari`ah does not amount to
insolence. (Fath Al-Bari, chapter on Zakat). .
6
- وعن أبي إسحاق سعد بن أبي وقاص مالك بن أهيب بن عبد مناف بن زهرة بن كلاب بن مرة
بن كعب بن لؤي القرشي الزهري رضي الله عنه أحد العشرة المشهود لهم بالجنة رضي الله
عنهم قال : جاءني رسول الله صلى الله عليه و سلم يعودني عام حجة الوداع من وجع اشتد
بي فقلت : يا رسول الله إني قد بلغ بي من الوجع ما ترى وأنا ذو مال ولا يرثني إلا
ابنة لي أفأتصدق بثلثي مالي ؟ قال [ لا ] قلت : فالشطر يا رسول الله ؟ فقال [ لا ]
قال : فالثلث يا رسول الله ؟ قال : [ الثلث والثلث كثير أو كبير إنك أن تذر ورثتك
أغنياء خير من أن تذرهم عالة يتكففون الناس وإنك لن تنفق نفقة تبتغي بها وجه الله
إلا أجرت عليها حتى ما تجعل في في امرأتك ] قال فقلت : يا رسول الله أخلف بعد
أصحابي ؟ قال : [ إنك لن تخلف فتعمل عملا تبتغي به وجه الله إلا ازددت به درجة
ورفعة ولعلك أن تخلف حتى ينتفع بك أقوام ويضر بك آخرون اللهم أمض لأصحابي هجرتهم
ولا تردهم على أعقابهم لكن البائس سعد بن خولة ] يرثي له رسول الله صلى الله عليه و
سلم أن مات بمكة . متفق عليه .
6-
Abu Ishaq
Sa`d bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been
given the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH)
visited me in my illness which became severe in the year of Hajjat-ul-Wada`
(Farewell Pilgrimage). I said, "O Messenger
of Allah, you can see the pain which I am suffering and I am a man of means and
there is none to inherit from me except one daughter. Should I give two-thirds
of my property in charity?'' He (PBUH) said, "No". I asked
him, "Then half?''
He said, "No". Then I
asked, "Can I give
away one-third". He
said, "Give away
one-third, and that is still too much. It is better to leave your heirs well-off
than to leave them poor, begging people. You will not expend a thing in charity
for the sake of Allah, but you will be rewarded for it; even the morsel of food
which you feed your wife''. I said, "O Messenger
of Allah, would I survive my companions?'' He said, "If you
survive others and accomplish a thing for the sake of Allah, you would gain
higher ranking and standing. You will survive them ... your survival will be
beneficial to people (the Muslim) and harmful to others (the enemies of Islam).
You will survive others till the people will derive benefit from you, and others
would be harmed by you.'' Messenger of Allah (PBUH) further said, "O Allah,
complete for my Companions their emigration and do not cause them to retract.''
Sa`d bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented his death
as he died in Makkah.
[Al-Bukhari
and Muslim].
Commentary:
In spite of all their love for it, the Companions of the Prophet (PBUH) did not
like to die in a city from which they emigrated for the sake of Allah. For this
reason Sa`d (May Allah be pleased with him) was afraid of dying in Makkah. The
Prophet (PBUH) prayed for the accomplishment of Sa`d's emigration and expressed
regret over the misfortune of Sa`d bin Khaulah. The latter died in
Makkah.
Conclusion:
1- The Hadith
lays down that in the course of a disease which seems to prove fatal, one cannot
give more than one-third of the property in charity.
2- It is also
emphasized that one gets reward even for what he spends on his wife and
children.
3- One can
report to others his ailment or to seek treatment and ask them to supplicate
from him.
4- In the matter
of Sadaqah (charity), which one gives to seek the Pleasure of Allah, his closest
relatives. should always have priority and preference over
others.
7
- وعن أبي هريرة عبد الرحمن بن صخر رضي الله عنه قال قال رسول الله صلى الله عليه و
سلم : [ إن الله تعالى لا ينظر إلى أجسامكم ولا إلى صوركم ولكن ينظر إلى قلوبكم ]
رواه مسلم
7-
Abu Hurairah
(May Allah be pleased with him) narrated: Messenger of Allah (PBUH)
said, "Allah does
not look at your figures, nor at your attire but He looks at your hearts and
accomplishments".
[Muslim].
Commentary:
This Hadith highlights the importance of sincerity and good intention. It is,
therefore, essential that every noble action should be based on these two
virtues; and heart should be free from all such things that destroy noble deeds.
Hypocrisy, ostentation, greed for wealth, riches and other wordly things fall in
the category of such evils. Since the true condition of heart is known to Allah
alone, the true position of
one's actions will be known on the Day of Resurrection when one will be requited
for them by Alah. In this world, one will be treated according to his apparent
condition while his insight will be left to Allah
.
8
- وعن أبي موسى عبد الله بن قيس الأشعري رضي الله عنه قال : سئل رسول الله صلى الله
عليه و سلم عن الرجل يقاتل شجاعة ويقاتل حمية ويقاتل رياء أي ذلك في سبيل الله ؟
فقال رسول الله صلى الله عليه و سلم : [ من قاتل لتكون كلمة الله هي العليا فهو في
سبيل الله ] متفق عليه.
8-
Abu Musa
Al-Ash`ari (May Allah be pleased with him) reported that Messenger of Allah
(PBUH) was asked about who fights in the battlefield out of valour, or out of
zeal, or out of hypocrisy, which of this is considered as fighting in the cause
of Allah? He said: "He who fights
in order that the Word of Allah remains the supreme, is considered as fighting
in the cause of Allah".
[Al-Bukhari
and Muslim].
Commentary:
Since one's action will be evaluated in terms of intention, so he alone would be
a Mujahid (warrior in the cause of Deen) who fights to glorify the Name of
Allah.
