Showing posts with label Hadeeth One. Show all posts

Hadeeth One (الحديث الأول): Intention and Sincerity نية و اخلاص - Part 2  

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Hadeeth One (explanation continued) - part 3

From the translation of this hadeeth we know that every individual will receive that which he has intended ( وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى). It is a repetition of the first part of the hadeeth to place emphasis on the beginning of the hadeeth, 'Actions are only by intentions'. If a person intended good, then he will definitely get good. However, Imam ibn Rajab says that it is not repetition, rather the first sentence indicates that the goodness of an act, and the evil/corruption of an act is based on one's intention. The second part 'وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى' indicates that the reward of the doer of the action is according to his good intention or his punishment is according to his bad intention.

These clauses of the hadeeth are all from the جوامع الكلم 'comprehensive statements'. This is whereby the Prophet صلي الله عليه و سلم was given the unique quality of gathering oceans of knowledge in brief, short statements and texts.

The next part of the hadeeth looks at Hijrah. 'Whoever's emigration is for Allah and His Messenger, then his emigration is for Allah and His Messenger. Whoever's emigration is for some worldly gain which he can acquire or a woman he will marry, then his emigration is for that which he emigrates'.

These are two examples of هجره. هجره means emigration and according to many scholars هجره (linguistically) means to leave behind and abstain. The meaning taken here is emigration.

One who emigrates for Allah and his Messenger صلي الله عليه و سلم, for their sake, out of their love, in order to preserve; safeguard and protect deen for themselves and their offspring, then it is enough as a form of 'فخر' (honour) that you have gained that which you have intended. Meaning this is enough for you as a form of reward.

Then in comparison to he above, we have the one who emigrates without a sincere intention, for worldly gain and benefit. Examples are below:
  • A person goes to perform hajj for business transactions or to purchase abaya's. This is an example of doing an act for worldly gain as mentioned in the hadeeth.
  • Then we have a person who performs hajj of 'umrah to get married. Again this is an example of a wring intention. Some scholars say the سبب النزول/سبب الورود - the background of this hadeeth was regarding a man who proposed to a woman named Umme Qays (ام قيس). She said to this man, if you do not migrate then i will not marry you. So this man emigrated to marry this woman. Other 'Ulema say this was not the reason, nevertheless many refer to this man as 'مهاجر ام قيس' (Muhaajir Umma Qays). Ibn Rajab Al Hanbali says regrading this, that the man's hijrah was for what he intended. The act is such that it is not even worth mentioning again, in comparison to the emigration for Allah and his Messanger. The emigration for Allah and his Messenger was something worthy, hence it was repeated.

There are many practical benefits that can be derived from this hadeeth. The first is sincerity, we must ensure we have sincerity in everything that we do in all acts of worship.

Another thing we learn here is the juristic (فقهي) definition of intention: النية عمل القلب - Intention is an act of the heart. This is to the point that fuqaha say that if in you mind you have an incorrect intention, but in the heart you have a correct intention, then your act is still valid. However, if our heart were to have the wrong intention and our mind the correct one then that action would be deemed invalid. It is absolutely necessary that we learn the rulings pertaining to niyyah according to our madhab.

Lastly, the opposite to sincerity is ostentation (doing things for show), we must ensure we stop doing acts for ostentation and replace it with acts done with sincerity.

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Hadeeth One (الحديث الأول): Intention and Sincerity نية و اخلاص - Part 2  

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Hadeeth One (explanation continued) - part 2:

Below are what some famous 'Ulama have to say about this hadeeth.

  • Imam Ahmad ibn Hanbal رحمة الله عليه has said Islam is based one three ahadeeth. One of them being this hadeeth.
  • It is said that this hadeeth opens seventy doors of fiqh (Islamic jurisprudence).
  • Imam Shafiee رحمة الله عليه has said:
هذا الحديث ثلث العلم
This hadeeth is a third of all knowledge.
  • Imam Abu Daud رحمة الله عليه has said that I collected 500,000 narrations for my book and compiled only 4800 ahadeeth. However, four are enough from them, if you act upon them it is enough to live your life and be successful. From amongst the four is this hadeeth.
In this hadeeth "انما" means only - Actions are only by the intentions. In other words, actions are only rewarded by correct intentions. Scholars disagree as to whether it is regarding the actions being accepted or rewarded.
Some 'Ulama say the act will not be accepted and he will have to repeat the act of worship ('ibaadah). However other 'Ulama are of the opinion, say for example, if one performs salah for ostentation (رياء - to impress others), then the prayer will not have to be repeated but the salah will be free from any reward.

Niyyah نية - plural being نيات means intention. The type of intention that is discussed amongst the Fuqaha (jurists) of fiqh, is that intention which distinguishes one form of 'ibadah (worship) from another. The type of niyyah discussed by Sufi's is sincerity (اخلاص). When niyyah is not being discussed under the light of fiqh, then by default one is talking about sincerity (اخلاص) and doing actions for the sake of Allah سبحانه وتعالي.

In the ahadeeth and the Qur'an when intentions are mentionned, it is pertaining to whether a person was sincere ir not. Whether the action is deemed for the sake of Allah سبحانه وتعالي or not.

"يحشر الناس علي نياتهم"
People will be raised on the day of judgement according to their intentions. Even in a hadeeth in Saheeh Muslim it has come about the different people on the day of judgment and how their intentions played a major role in decidng their final abode:

The following hadith, was narrated by Abu Huraira رضي الله عنه:
I heard Allah سبحانه وتعالي's Messenger صلي الله عليه و سلم saying:

The first of people's whose case will be decided on the Day of Judgement will be a man who died as a martyr. He will be brought forth, Allah سبحانه وتعالي will make him know about his blessings (which he had bestowed on him in the world) The man will acknowledge them. Then Allah سبحانه وتعالي will ask him: What did you do with them? He will say; I fought in Your way until I died as a martyr. Allah سبحانه وتعالي will remark; You are lying, You fought so that you might be called a brave warrior. Then orders will be passed against him. So he will be dragged along on his face and cast into Hell.

Second will be a man who studied (religions) knowledge. Then he taught it to others and recited the Quran. He will be brought (for judgement). Allah سبحانه وتعالي will remind him of His favors (showered on him in the world). He will admit them (having enjoyed them in his life). Then Allah سبحانه وتعالي will ask him; What did you do with them? He will reply: I acquired knowledge and imparted it and also recited the Quran for Your sake. Allah سبحانه وتعالي will observe; You have told a lie, for you got knowledge to renowned as a scholar; and you recited the Quran to be marked as Qari (one who recited Quran according to the rules). Then orders will be passed against him. So he will be dragged along on his face and thrown into Hell.

Third will be a man to who Allah سبحانه وتعالي had made abundantly rich and granted him every kind of wealth. He will be brought for Judgement. Allah will let him know about his gifts conferred upon him in the world. He will recognize them. Then Allah سبحانه وتعالي will inquire: What did you do with them? He will say; I left no way in which You like money to be spent without spending in it for Your sake, Allah سبحانه وتعالي will say; You are lying according to your intention). Now you deserve nothing in the Hereafter except Hell. So orders will be passed against him and he will be dragged along on his face until he will be hurled into Hell.
May Allah سبحانه وتعالي save us all. Ameen

Imam 'Abdullah ibn Mubarak رحمة الله عليه has said:
رب عمل صغير يكبر النية , رب عمل كبير يصغر النية
Sometimes you have such a small action but the intention makes it huge in the sight of Allah سبحانه وتعالي and sometimes you have such a big action, but your intention makes it small in the sight of Allah سبحانه وتعالي.

What is the opposite to sincerity (اخلاص)?

The opposite to sincerity is ostentation (رياء - showing off, doing actions to impress others). This is amongst the spiritual diseases of the heart which are often difficult to combat. Sometimes, they are needed in life. For instance anger, it is from amongst the spiritual diseases, but at times it can be used.

Some 'Ulama say, when a child is at a young age doing an act praise them excessively so that they become good at it. Keep praising them, initially it will be showing off, but after as the child grows up, it will become a habit and thereafter an 'ibadah (act of worship).

Therefore, as humans when carrying out an action and analysing our niyyah, we must understand what sincerity is and we must also understand what ostentation is. It must be that we do our acts out of sincerity for the pleasure of Allah Al-Mighty and out of ostentation for the world and its inhabitants.

We must keep this hadeeth in mind
"من صلى يرائي فقد أشرك "
That the Prophet صلي الله عليه و سلم has said: "Whoever prays to show off, then he has committed shirk". This type of association of shirk is minor shirk شرك أصغر, nevertheless, it should be enough to make us wary of our intentions.

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