Translation: [ The intention behind an action is the key element in differentiating between routine acts and acts of worship, and sincerity of intention is the key element in acceptance of deeds. A believer should therefore direct his intention purely and sincerely for Allah's sake. He should not discredit other people's praise because they are just human beings like himself. The relation between one creature and the other is like the relation between two tied men, neither of them can help the other in anything.
Translation: Allah accepts from deeds those that are performed solely for His Sake. He is the One Who stands in no need of any creature and hates it if partners are ascribed to Him. Allah says:
Translation: " Say (O Muhammad!): ' I am only a man like you. It has been revealed to me that your God is One God. So whoever 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)
Narrated Abu-Huraira; The Messenger of Allah ﷺ said: " Allah said: ' I am the One Who stands in no need of any partner. Thus, he that ascribed any partner with Me (in his intention) I leave him to his partner. " " " " And
Translation: Narrated Oqba ibn Muslim: ' Shofayya Al-Asbahi told me that he entered Madina and found some people sitting round a man. He asked about him and he was told that he was Abu-Huraira. Shofayya said; ' I approached him until I sat in front of him while he was still talking to the people. When he finished and was alone I said to him " I ask you earnestly, by Allah. to tell me a Hadith you heard from the Messenger of
Translation: Allah and that you have understood well. " Abu-Huraira said: " I will do so. I will convey to you a Hadith that the Messenger of Allah told me and that I understood well. "
Shofayya said: “ Abu-Huraira sighed loudly and waited for a short while, then he recovered and said; " I will tell you a Hadith that the Messenger of Allah told me in this house when there was no one here but me. " Shofayya said: ' Abu- Huraira sighed loudly and waited for a short while then he recovered himself, wiped his face and said; ' I will convey to you a Hadith that the Messenger of Allah told me in this house where no one was attending except me. Then, Abu- Huraira sighed even more loudly and leant forward falling on the ground. I supported him for a long time until he recovered.
He then said: " The Messenger of Allah told me: ' On the Day of Judgment, Allah will descend to judge between the people. Every nation will be kneeling. The first people He will summon will be a man who had memorized the Koran, a man who was killed for Allah's cause, and a wealthy man. Allah will say to the one who had memorized the Koran (and he used to recite it perfectly): " Have I not taught you what I revealed to My Messenger? " He will say: " Yes indeed my Lord! " Allah will say: " What did you do with what you have been taught? " He will say: " I used to recite it by day and night. " Allah will say: " You have lied, " and the angels will say: " You have lied. " Allah will say: " No, you intended that people would say: ' So and so recites the Koran perfectly. And it was said (So you have taken the reward you hoped for). "
Then the wealthy man will be brought and Allah will say to him: “ Have I not provided for you limitlessly in a way that you never felt in need of anyone? " He will say: " Yes indeed my Lord! " Allah will say: " What did you do with what I have given you? " He will say: " I used spend on my family and relations and give in charity. " Allah will say: " You have lied, " and the angels will say: " You have lied. " Allah will then say: " No, you intended that people would say: ' So and so is open-handed, and it was said (So you have taken the reward you hoped for). " Then, the man who was killed for Allah's sake will be brought. Allah will say to him: " For whose sake you were killed? " He will say: " I was ordered to fight for Your sake, so I fought and was killed. " Allah will say: " You have lied, " and the angels will say: " You have lied. " Allah will say: " No, you intended that people would say: ' So and so is brave and it was said (So you have taken the reward you hoped for). " Abu-Huraira said; ' Then the Messenger of Allah hit me on the knee and said: " O Abu-Huraira! These are the first people of Allah's creatures with whom the Fire will be stoked on the Day of Judgment 1. "
1 This Hadith shows clearly that showing off is strictly forbidden and are severely punishable. Sincere intention is the only thing that counts. This is based on Allah's statement: " And they have been commanded to do no more than to worship Allah, offering Him sincere devotion being true (in faith), to establish the regular prayer, and to pay Zakat, and that is the upright and straight religion. * (98: 5) The Hadith limits the rulings from general Hadiths about the reward for Jihad and other good deeds '. The reward for Jihad and other good deeds is restricted to those acts whose motives are satisfying to Allah, not just to any other creature. Exegetes say that the verse that says: " Those who desire the worldly life and its glitter, to them We shall pay (the price of) their deeds therein, without diminution * They are those for whom there is nothing in the Hereafter but the Fire:
Al-Waleed Abu-Othman said: ' When this Hadith was told to Mu'aweya ibn Abi-Sufian he said: " If this has been done to these people, what is about other people. " Al-Waleed added: ' Mu'aweya wept so profusely that we thought that he would perish. We said to ourselves: " This man (Shofayya, the narrator of the Hadith) has brought very bad news to Mu'aweya. " When Mu'aweya recovered himself, he wiped his face and said: " Allah and His Messenger have told the truth. " Then he recited:
Translation: " Those who desire the worldly life and its glitter, to them We shall pay (the price of) their deeds therein, without diminution. * They are those for whom there is nothing in the Hereafter but the Fire, vain are the designs they frame therein, and of no effect are the deeds that they do. * " (11: 15-16). " " (At-Termizi)
Translation: This is what we should believe in and this is the subject matter of this chapter.
Translation: N.B: We should keep in mind that refraining from doing an evil deed, even after it has been started is repentance. In conformity with the Hadith number 12, this deed is a righteous deed. Have not you seen that the Messenger of Allah mentioned the situation of the second man who vain are the designs they frame therein, and of no effect are the deeds that they do. * " (11: 15-16), designates each good deed done to please or satisfy any other aim besides Allah.
abstained from fornicating with the most beloved female on earth to him, as a righteous deed fit for intercession?
Imam Abu-Hamid Al-Ghazali talks in detail about this topic. Below is a quotation of what he says on this topic taken from ' Ihya'a Ulum Al-Din (Revival of the Religious Sciences) '.
' Kindly, be informed that repentance consists of three affairs arranged in the following order: knowledge, state of affairs, and practice. Knowledge is the first, state of affairs is the second, and practice is the third. The three elements are interrelated in conformity with Allah's laws.
As to knowledge, this is that one should know the gravity of the harm caused by sins and that they are a screen between the servant and his Beloved Lord. Once man knows this in his heart, his heart will feel pain when it misses the Beloved, as the heart always feels pain on missing its beloved.
If loosing the Beloved was due to a reason under one's control, one feels (another form of) pain. This form is called regret. If such a form fills the heart, it generates determination and will. Both determination and will have a past, a present, and a future state.
In the present state, one gives up the sin he was committing. In the future, one intends not to approach that sin until one's life ends. In the past, one compensates and indemnifies for that sin, if it was compensatory or redemptive.
Thus, knowledge is the source of this goodness. Knowledge here means firm faith and sincere belief. Firm faith is believing that sins are lethal poisons, while sincere belief is a consolidated faith that removes any doubt and illuminates the heart. This causes the heart to emit the light of belief, whereupon the heart feels the pain and knows that it had become screened from its Beloved. His parable is like that of the man over whom the sun rose while he was in utter darkness, and this led to the removal of any cloud or screen. So he was able to see his beloved who was about to be destroyed, and the fire of love burns in his heart so he hastens to rescue him.
Thus knowledge, regret, determination, and a will to abandon the sin in the present and the future, along with indemnification for the past are arranged. Repentance includes them all. In most cases, repentance includes regret only, and knowledge is considered as the precedent, and abandonment as the fruit. This is understood from the Prophet's saying:
Narrated Abdullah ibn Mas'oud; ' The Messenger of Allah said: " Regret is repentance. "
This is based on the fact that regret entails a knowledge that produces the repentance and determination that succeeds it. Thus, regret is encircled with its fruit and its cause. Based on this, repentance was described as " melting the heart over whatever sin one has committed. " It was described also as " a blazing fire and a split in the heart. "
Repentance as regards abandonment of sin was described as " putting off shameful garments and wearing garments of truthfulness. "
Sahl ibn Abdullah Al-Tostori said: " Repentance is substituting praised actions for the dispraised ones. This does not occur except by isolation, silence, and feeding with lawfully-earned food. " This statement seems to refer to the third meaning of repentance.
All the quotes about repentance cannot be detailed here. However, if you know these three integrated and interrelated meanings in their due order, you would know that what was said about defining repentance falls short of encompassing all its meanings, and that it is not the words of repentance that are needed, but practical actions that are required.
Obligation and Virtue of Repentance
Repentance according to the textual proofs is obligatory. Allah ordered the whole of the believing community saying:
Translation: Abdullah ibn Mas'oud narrated: ' The Messenger of Allah said: " Allah is more pleased with the repentance of His servant than with any one of you who descended into dangerous place where he was most likely to perish. He had his luggage, food, and drink on his mount and he went to sleep, when he awoke he could not find his mount. When the heat and his thirst became more intense, he said to himself: ' I will return to my place. He slept there for a while and woke to find his mount. "
The texts about this are too many to count, but there is unanimity among the Muslims that repentance is obligatory and that sins and acts of disobedience are destructive and distancing from Allah.But the heedlessness with which 2 The other narrations have the words: " He slept waiting for death. When he found his mount, he was greatly moved and said; ' O Allah! You are my slave and I am your Lord. ' (The last words show his utmost pleasure that caused him to utter what contradicts believing in Oneness of Allah.This does not affect his faith). And the words: " Allah is more pleased than that slave. "
people sins makes it obligatory on them. Giving up sins in the present, intending to abandon them in the future, and compensating for what had been done in the past, is one of the meanings of repentance.
Making efforts to regret what had passed and trying to persist in shunning the reoccurrence in the future represents the essence of a repentance that leads to abandonment of the sins.
Repentance is an Immediate Obligation
As to repentance being an instant obligation, there is no doubt about this. Knowing that the acts of disobedience are destructive is obligatory, and he that knows this fact shuns the disliked deeds.
The knowledge that sinning is harmful is an incentive for leaving it, and he that does not avoid it is missing the portion of faith that encourages this. This is understood from the saying of the Prophet:
Translation: Narrated by Abu-Huraira: ' The Prophet said: " An adulterer, at the time he is committing adultery, is not a believer... " "
The Messenger of Allah does not negate the adulterer's belief in Allah, His Oneness, His Attributes, nor His Books and Messengers (peace be upon them), because adultery does not negate faith. He meant that adultery distances one from Allah and that the adulterer incurs Allah's detestation. An example of this is the saying of a physician to his patient: ' This is poison. Do not consume it. ' If the patient ate it, it would be said that: ' He ate it disbelieving. " This does not mean that he did not believe in the physician's existence or that he doubted his being a physician; it means that he took it not believing the physician's statement that it was a lethal poison, because the one who knows that something is poison does not devour it.
Thus a disobedient person has a deficiency in his faith, as faith does not consist of just one part. It has more than seventy-odd branches; the highest of them is testifying that: " There is no one worthy of worship save Allah; " and the lowest of them is removing whatever causes harm on the
The following example explains this situation. Faith is like man. Lack of belief in Allah's Oneness eradicates faith completely as lack of the spirit does with the body. The one who has done nothing but declared the testimony of faith is like a person whose limbs are mutilated, whose eyes are gouged out, and whose internal and external organs are removed, despite his spirit's existence. Such a person is near death because the organs that support his weak body do not support it any more. This applies to the person who has only the foundation of belief but lacks the deeds that support that belief. The tree of faith of that person is exposed to be uprooted by the wind of death.
The type of faith whose foundations do not go deeply in the heart cannot stand up to the blowing of the wind of the Angel of Death. Such a person is exposed to conclude his life with an evil end, as he did not consolidate his faith with acts of obedience.
3i.e. trimming the moustache, clipping the nails, purifying oneself from filth in order to be distinguished from uncared for animals.
The saying of a disobedient person to an obedient one; ' I am a believer just as you are a believer, ' is like a pumpkin tree saying to the pine tree; ' I am a tree and you are a tree. ' The pine tree told the truth when it said to the pumpkin tree: ' You will know how deluded you in saying that on a windy day. At that time, you will be uprooted, your leaves will be scattered here and there because you were heedless over what it is that keeps trees stable; and it is not just the name. ' The poet said:
You will come to know after removal of the dust;
You were riding a horse or a donkey.
The Perfect Repentance and its Lasting until the End of Life
We have mentioned that repentance is regret that begets determination and will and that regret results from knowing that sins are a screen between a lover and his beloved. Each one of them i.e. knowledge, regret, determination, and will has duration and perfection.
Its perfection has signs and its duration has a condition. Its signs are extreme regret and sadness, profuse weeping, and prolonged contemplation.
The validity of its condition is related to the past. If one recalls the first day he attained puberty and starts to check year by year, month by month, and breath by breath considering his acts of obedience and what he did not adhere to and the acts of disobedience and what he has committed from them of them.
If he found that he had missed a prayer, performed it in filthy clothes, or performed it with an invalid intention out of ignorance of its conditions, he must perform them all again. If he could not determine what he has missed, he should perform the number he estimates he should do. In brief, he should exert an effort in determining the prayers he missed.
As to fasting, if he did not compensate for the days that he had broken his fast while traveling, if he had broken a fast willfully, or if he observed fasting with an invalid intention, he counts this exactly and compensates for them.
As to zakat, he should calculate the years accurately and the zakat he was due to pay since it became obligatory on him. He should refer to the scholars to guide him to the correct way to give and compute zakat.
As to pilgrimage, if he has had the ability to perform pilgrimage, but could not perform it and now he has become bankrupt, he is still required to perform it. If he cannot earn enough money for the journey, he should earn what suffices for his provision, because if he dies before performing pilgrimage, then he will die in a state of disobedience. Any disability occurring after having the ability to perform pilgrimage does not exempt him from the obligation of performing it. It is in this way that he checks his missed acts of obedience and compensates for them.
As to the acts of disobedience, he starts to check his hearing, his sight, his tongue, his stomach, his hands, and his other limbs and what evil they committed from the first day he attained puberty. He then checks his days and hours considering what he committed from the minor and major sins.
Then, he should consider whether the act of disobedience was a pure right of Allah, such as gazing unlawfully at a woman, sitting in the mosque while having a major impurity, touching Al-Moshaf without performing the ablution, believing in an innovation, consuming alcohol, or listening to music, or the like. Repentance for such actions is affected by showing extreme regret and sorrow, taking into consideration whether that sin was a major sin and the degree of its gravity. Then, he searches for each evil deed a good deed that recompenses it, as directed by the Messenger of Allah:
Translation: Narrated Abu-Zarr: ' The Messenger of Allah said to me: " Fear Allah wherever you are and follow an evil deed with a good one to wipe it out... "
Translation: Allah says: "... those things that are good remove those that are evil... * " (11: 114)
Translation: For example, one atones for listening to music by listening to the Noble Koran and listening during the study circles. He atones for staying in the mosque in a state of major impurity by spending time in seclusion in the mosque performing different acts of worship. He atones for touching Al -Moshaf in a state of minor impurity by reading it often, kissing it, and by giving a copy or more as an endowment for Allah's sake. He atones for drinking alcohol by giving wholesome drinks in charity.
Briefly, counting all the acts of disobedience seems impossible, thus one should take the opposite path to the act of disobedience, because a disease is cured by its effective. (counter) remedy. Each piece of darkness in the heart is removed by the light of a good deed. Thus, ach evil deed should be wiped out by a good deed of its same type, as whiteness is removed by blackness not by heat or cold. Such gradual acquittal can be assisted by hope, taking into consideration that diversified acts of worship are more effective than keeping on a definite act.
This is the ruling for the unjust deeds of the servant against his Lord. It shows also that everything can be atoned by its counter action and that love of life is the essence of every evil. The effect of the love of life is being pleased with it and longing for it. Therefore, it is no wonder that the harm that befalls man and distances him from the love of life is atonement for his sins. For, a heart that is inflicted with concerns and hardships tends to detest the place of the concerns and hardships, i.e. the worldly life. The Hadith of the Messenger of Allah narrated by A'isha says:
It is said that concerns that afflict the heart without the servant knowing their cause are the darkness of the sins and the initiation of them. They remind the servant about the accountability and great horror of the Day of Resurrection.
If you say: ' One's concern is always for his children, his possessions, and his authority, how can this become an atonement?
I will say: ' Please understand that love has its sin and depriving one of it is an atonement, for one enjoyed it, in this there is a sin. Thus, concern atones the rights of Allah, and this is the ruling of what is between the servant and Allah for unjust deeds and utterances.
As to the unjust deeds and utterances between the servants, they also comprise violation on the rights of Allah
, as Allah has forbidden oppression of the servants. So what is related to Allah's rights is atoned by regret, extreme sorrow, and giving in the future, along with doing the good deeds that recompense for them.
Consequently, one compensates for having done evil to people by doing good for them. He atones for illegally earned money by giving in charity what he had taken illegally *. He atones for murdering by freeing slaves, because a slave is only of use to his master, and does not have an independent identity of his own. Besides, man cannot do anything more that manumission. Thus, murdering is compensated for by manumission.
From this, you can understand that what we mentioned about atonement by counter action is confirmed by the law that states that murder can be atoned for by manumission of slaves. Even if one does all this it is not sufficient, because one should return what is belonging to the servants. Wrong doing to people are either related to their souls, possessions, honor, or their hearts. I mean by this the pure type of harm.
As to the soul, if one kills someone unintentionally, he has to pay blood money from his own property or from that of his male kinsmen to the respective heir or heirs. If it was an intentional killing, retribution is to be affected [ by the state] or he has to submit himself to the next of kin or the guardian of the murdered person who would affect the retribution or a pardon. To hide the matter is impermissible. This does not apply in the cases of adultery, consumption of alcohol, theft, or in cases of crimes that entail a prescribed punishment. He is not required to expose himself or ask the Muslim ruler to affect the punishment against him in such cases. He has to 4 This refers to illegally obtained wealth from untraceable sources or when taken illegally from the public treasury. (trans.)
conceal the matter as long as Allah has screened him. He has to discipline his soul using the various techniques of struggling against his soul.
Forgiveness for actions against the pure rights of Allah is more easily approachable to those who return in repentance and regret for the sins they commit. If the prescribed punishment was affected, his repentance is rendered valid and accepted. This is based on what was narrated about Ma'ez ibn Malek as compiled in Sunna compilations: " Ma'ez ibn Malek came to the Messenger of Allah and said: ' O Messenger of Allah! I have wronged my soul and committed adultery and I want you to purify me. The Messenger of Allah did not say anything. The next day he came and the Messenger of Allah did not say anything. When he said the same thing for the third time, the Messenger of Allah ordered that a pit be dug and that he should be stoned to death. The people divided into two groups. Some said: ' He has wronged himself and his evil deeds have encompassed him. The other group said: " There is no more a sincere repentance than his. ' At that, the Messenger of Allah said: " He has made a repentance that if it was to be divided among a nation, it would encompass them all. "
Translation: Narrated Imran ibn Hosayn: ' A woman from the Johayna tribe came to the Prophet and she was pregnant, and said: ' O Allah's Prophet! I have committed an act for which a prescribed punishment is due, so execute it on me. ' Allah's Messenger called her guardian and said: " Treat her well and when she has delivered, bring her to me. " The man did as directed. Then the Prophet gave the order regarding her. Her clothes were tied around her body and she was stoned to death. He then performed the funeral prayer for her. Omar said; Do you still perform the funeral prayer for her, 0 Allah's Prophet, even though she has committed adultery? " He replied: " She repented to such an extent that if her repentance were divided among seventy people of Madina, it would be enough for them all. Have you found any repentance better than hers? She has sacrificed herself for the sake of Allah, the Most High. "
Translation: Narrated Borayda ibn Al-Haseeb: ' A woman from the Ghamid_tribe came to the Prophet and said: " I have committed adultery. " The Messenger of Allah ﷺ said to her: " Return. " The woman returned to her home. She came the following day and said to him: “ I hope you will not return me back as you returned Ma'ez ibn Malek, for, by Allah, I am pregnant due to my adultery. " He said to her: " Return until you give birth. " The woman returned. When she gave birth, she came to the Messenger of Allah and said: " I have given birth. " He said to her: " Return and feed the child until you wean it. " She came with the child holding a piece of bread in his hand and said: " Prophet of Allah! I have weaned it and it has eaten food. " The Messenger of Allah gave the child to a Muslim man and ordered that a pit be dug for her and for her to be stoned to death. Khaled was one among those who stoned her. A drop of her blood splashed his face and he cursed her. The Prophet said to him: " Be quiet Khaled! By Him in Whose hand my soul is, she made a repentance that if a man who had devoured people wealth unlawfully repented its like, his sins would be forgiven. " Then the Messenger of Allah ﷺ ordered that the funeral prayer be performed for her and she was buried. '
Translation: As to the retribution and punishment for slandering chaste women, one should ask for the forgiveness of the deserving person in the first case of retribution and seek the forgiveness of the slandered woman in the second case. One must check whether illegally earned money was gained due to a deceitful transaction, stealing the fortune of a hireling, etc. and calculate its recompense from the time it was obtained, not from time its possessor reached puberty. This is based on the rule that, a minor has to pay what falls due in his property prior to his reaching puberty when he reaches puberty, if his guardian has not paid it. If he does not do that, he is considered as an oppressor and is obliged is debited with it. According to Al- Shafe'e school of thought, people are equal in having their pecuniary rights. There is no difference between a minor and an adult in this regard. One should calculate everything from the day he was born until the day before his repentance, before he is judged on the Day of Judgment.
Translation: He must call his own soul to account, before he is called to account. The one who does not call his own soul to account will have a severe accountability on the Day of Judgment. If he remembers the wrong deeds that he did, he should write down the names of the people [ he wronged] and search for them wherever they happen to be.
Such a repentance is hard for oppressors and traders because they are not able to search for those whom they maltreated, let alone search for their heirs. Thus, one should exert due effort to recompense any inequity. If he does not do, he will have to do many good deeds which will be used to equalize his balance on the Day of Judgment. He should do good deeds equal to his evil ones, because if his good deeds fall short in compensating for his evil deeds, the evil deeds of the oppressed will be added to his. Thus, he would perish due to the evil deeds done by others.
This is the path to be followed by every repentant. It entails spending one's whole life in doing good deeds, as should be the case with one who does not know the time of his death. Thus, he should work diligently because time for him is very precious. This is the prescribed manner for fulfilling the confirmed rights on him.
As to any available property, he should return the articles to their due owners and give in charity what he is not sure of. If lawfully earned properties and unlawfully earned ones have become mixed together, he has to calculate the unlawfully earned ones and give them in charity.
As to misdeeds that harm the heart, such as defamation and abuse, he should ask the pardon of each one he harmed individually. If some are far away or have died, he should do as many good deeds as possible to increase his amount of good deeds, because those he oppressed will take from his good deeds on the Day of Judgment. It should be noted that if the others pardoned him, this is the atonement for him.
Translation: Narrated Abu-Sa'eed Al-Khudri: ' The Prophet said: " There was a man from Bano Israel who murdered ninety-nine people. He then set out asking (whether his repentance could be accepted or not). He came upon a monk and asked him if his repentance could be accepted. The monk replied in the negative and so the man killed him. He kept on asking until a man advised him to go to such and such a village. (So he left for it) but death overtook him on the way. While dying, he turned his chest towards that village (where he had hoped his repentance would be accepted), and so the angels of mercy and the angels of punishment quarreled amongst themselves regarding him. Allah ordered the village (towards which he was going) to come closer to him, and ordered the village (he had come from) to go far away, and then He ordered the angels to measure the distances between his body and the two villages. So he was found to be one span closer to the village (he was going to). Thus, he was forgiven. *
Translation: So we know that there is no salvation, except by letting good deeds outweigh evil ones, even if only by an atom's. weight. Thus, a repentant person should multiply his good deeds. And this is the ruling on misdeeds done in the past.
Translation: As to the determination related to the future, one should undertake a confirmed covenant with Allah not to return to such sins, or their like. The parable for this is the patient who has learned that fruit will cause him harm, so he decides not to eat fruit during his illness. This determination should be immediate even if he could not commit himself to it in the future. Thus, repentance should not be delayed.
It should be obvious that a repentant person should know what he must do and what he must not do in the future to cling to the straight path '
This quoted portion of Imam Al-Ghazali's work is sufficient.
Now, let us read what Imam Al-Nawawi compiled in this regard.]
Translation: “ 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 the prayer and to give zakat, and that is the right religion * " (98: 5) And
Translation: " It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. Thus We have made them subject to you that you may magnify Allah for His guidance to you. And give glad tidings (O Muhammad!) to the Mohsinûn (the doers of good) * " (22: 37) And
Translation: " Say (O Muhammad!): " Whether you hide what is in your hearts or reveal it, Allah knows it, and He knows what is in the heavens and what is in the earth. And Allah is Able to do all things 11 (3:29)
Translation: 1.Omar ibn Al-Khattab said: I heard Allah's Messenger saying: " The reward of deeds depends upon the intentions and every person will be rewarded according to what he intended. So whoever emigrates for worldly benefits or for to marry woman, his emigration will be for what he emigrated for. " (Agreed upon).
Translation: 2. Narrated A'isha; ' Allah's Messenger said: " An army will invade Ka'aba and when the invaders reach Al-Baida'a, all the ground will go down and swallow the whole army. I said: " O Allah's Messenger! How will they be buried under the ground while amongst them will be their markets (the people who worked in business and who did not take part in invasion) and the people not belonging to them? " The Prophet replied: “ All those people will be buried, but they will be resurrected and judged according to their intentions. " (Agreed upon).
Translation: 3. Narrated Ibn Abbâs (may Allah be pleased with them) ' On the day of the conquest of Mecca the Prophet said: " There is no (more) emigration (from Mecca) but it is Jihad and intention, and whenever you are called for (Jihad) you should respond immediately. " " (Agreed upon).
Translation: 4. Narrated Anas ibn Malek: ' When the Messenger of Allah returned from Tabuk and approached Madina he 5 This means that there was no further emigration from Mecca to Madina because it was no longer a place of unbelief.
Translation: said: “ Indeed, there are some people who could not accompany you to any valley you have trodden. They wished to be with us, but something detained them. " (Bukhari)
Translation: 5. Narrated Ma'an ibn Yazeed: ' My grandfather, my father, and I pledged allegiance to Allah's Messenger. The Prophet ﷺ helped me to get engaged and then married. One day I went to the Prophet with a complaint. My father Yazeed had given some gold coins in charity and left them with a man in the mosque (to give to the poor), but I went there and took them and brought them to him (my father). My father said: " By Allah! I did not intend to give them to you. " I took (the case) to Allah's Messenger and he said: " O Yazeed! You will be rewarded for what you intended. O Ma'an! Whatever you have taken is yours. " (Bukhari).
Translation: 6. Narrated Sa'ad ibn Abi-Waqqas: ' In the year of conquest of Mecca, I fell sick and was near to death. The Messenger of Allah came to visit me and I said to him: " Messenger of Allah! I have great wealth and none inherit me except my daughter. Could I give my wealth for Allah's sake? " The Messenger of Allah said: " No. " I said: " (Could I give) half of it? " He said: " No. " I said " " (Could I give) one third of it? " He said: " (Give) one third, but it is too much. It is better that you leave your heirs wealthy than to leave them begging people. And you will not spend any amount except that you will be rewarded for it, even if it is a mouthful of bread into your wife's mouth. " I said: " Messenger of Allah! Would I lag behind (in Mecca) after I had migrated? " The Messenger of Allah said: “ You will not do any deed seeking Allah's pleasure for it, except that you would get higher in rank therewith. You may live after me so that some people will benefit from you and some others will be harmed.O Allah! Reward my companions for their migration and do not let them turn on their heels. But I feel pity for Sa'ad ibn Khawla who died in Mecca. " (At-Termizi)
Translation: Abu-Issa said: " This Hadith is Hasan Saheeh (. It was narrated through other routes than Sa'ad ibn Abu-Waqqas, and the people of knowledge act upon this Hadith. They say that a Muslim is not permitted to bequeath more than the one third. Some scholars recommend that bequests should be less than the one third as the Messenger of Allah said: " (Give) one third, but it is too much. "
Translation: 7. Narrated Abu-Huraira: ' The Messenger of Allah said: " Really, Allah does not look at your figures or wealth, He looks at your hearts and deeds. " (Muslim).
Hadith 8: Hadith 8
عَنْ أَبِي مُوسَى قَالَ : جَاءَ رَجُلٌ إِلَى النَّبِيََََُُِِّّّّّّّّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : يَا رَسُولَ اللَّهُ ) . مَا الْقِتَالُ فِي سَبِيلِ اللهِ فَإِنََََّّّّْ أَحَدَنَا يُقَاتِلُ غَضَبًا وَيُقَاتِلُ حَمِيَّةً فَقَالَ : ( مِنْ قَاتَلَ لتكون كَلَمَةُ الله هي العليا فهُوَ فِي سَبيل الله ) . رواه البخاري
Translation: 8. Narrated Abu-Musa; ' A man came to the Prophet and asked: " O Allah's Messenger! What kind of fighting is in Allah's Cause? (I ask this) for, some of us fight because of being enraged and angry and some of us fight for the sake of pride and haughtiness. ” The Prophet ﷺ raised his head as the questioner was standing and said: " He who fights that Allah's Word (i.e., Allah's Religion of Islamic Monotheism) should be superior, fights in Allah's Cause. " (Bukhari).
Translation: 9. Narrated Abi-Bakrah (may Allah be pleased with him): ' I heard Allah's Messenger saying: " When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hellfire. " I said: " O Allah's Messenger! It is right for the murderer but what about the murdered one? " Allah's Messenger replied: " Surely, he had the intention to kill his companion (brother). " (Bukhari).
Translation: 10. Narrated Abu-Huraira (may Allah be pleased with him): ' The Prophet said: " If the man performed Al-Wodoo ' perfectly, then he went out for the prayer and solely for the prayer. " Or he said: " Nothing but the prayer motivated him. He never took a step except that Allah raises him a degree or removes from him an evil deed. "
Translation: 11. Narrated Ibn Abbas (may Allah be pleased with them): ' The Prophet narrating about his Lord: " Allah ordered (the angels appointed over you) that the good and the bad deeds be written, and He then showed (the way) how (to write record each). If somebody intended to do a good deed and he did not do it, then Allah will write for him a full good deed (in his account with Him); and if he intended to do a good deed and he actually did it, then Allah will write for him (in his account) with Him (its reward equal) from ten to seven hundred or even many more times: and if somebody intended to do a bad deed and he did not do it, then Allah will write a full good deed (in his account) with Him, and if he intended to do it (a bad deed) and he actually did it, then Allah will write one bad deed (in his account). " (Bukhari).
Translation: 12. Narrated Abdullah ibn Omar (may Allah be pleased with them): ' I heard Allah's Messenger saying: " Three men from among those who were before you, set out together until they reached a cave at night and they entered it. A big rock rolled down the mountain and closed the mouth of the cave. They said (to each other): Nothing ' can save us from this rock but to invoke Allah by mentioning the righteous deeds that we have done (for Allah's sake only). " So, one of them said: ' O Allah! I had old parents (whom I used to provide with milk) and I never provided my family (wife, children, etc.) with milk before them. One day, by chance I was delayed, and I arrived late (at night) after they had slept. I milked the sheep for them and then took the milk to them, but I found them sleeping. I did not like to offer my family the milk. before them, so I waited for them and the bowl of milk was in my hand and I kept on waiting for them to get, up until dawn. Then they got up and drank the milk. O Allah! If I did that for Your sake only, I invoke You to relieve us from our critical situation that has been caused by this rock. ' So, the rock moved a little, but they could not get out. The Prophet added: “ The second man said: ' O Allah! I had a cousin who was the dearest of all people to me and I wanted to have sexual intercourse with her, but she refused. Later she came across hard times during a year of famine and she came to me, and I gave her one hundred and twenty Dinars on the condition that she would not resist my desires, and she agreed. When I was about to fulfill my desires, she said: " It is illegal for you to violate my chastity except through legitimate marriage. " So, I realized it was a sin to have sexual intercourse with her and left her, though she was the dearest of all the people to me. I also left the gold I had given her. O Allah! If I did that for Your sake only, please relieve us from the present calamity. ' So, the rock moved a little more, but still they could not get out from the cave. The Prophet added: “ Then the third man said: ' O Allah! I employed few laborers and I paid them all of them their wages, with the exception of one man who did not take his wages and went away. I invested his wages and I gained much profit from this. (Then after some time) he came and said to me: " O Allah's servant! Pay me my wages. " I said to him: " All the camels, cows, sheep, and slaves that you see here, are yours. " He said: " O Allah's slave! Don't mock me. " I said: " I am not mocking you. " So, he took the herd and drove them away and left nothing. O Allah! If I did that for Your sake only, please relieve us from the present suffering. ' So, the rock moved completely and they walked out. (Bukhari).