Islamic Knowledge – Islam, Sunnah, Salafiyyah
Intentions (Niyyah):
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Great Rewards:
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Intentions (Niyyah):
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Umdatul Ahkaam – Book of Purification
After this introduction, the first hadeeth concerns the intention. This is the hadeeth of ‘Umar ibn al Khataab (radiyallaahu ‘anhu), the leader of the believers and the second khalifah.
Ameerul-Mu’mineen, Abi Hafs (may Allaah be pleased with him) said that: “The Messenger of Allaah (sallAllaahu ‘alayhi wa sallam) said:
(The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allaah and His Messenger (sallAllaahu alayhi wa sallam) is for the sake of Allaah and His Messenger (sallAllaahu ‘alayhi wa sallam) ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.” [Sahih Muslim, Book 020, Number 4692]
‘Umar ibn al Khataab (radiyallaahu ‘anhu), the second khalifah, was from the notables of Quraysh. He accepted Islaam in the fifth or sixth year after the advent of Prophet Muhammad’s (sallallaahu ‘alayhi wasallam) message, and in his acceptance of Islaam there was a might for the Muslims. He attended all the battlefields and took the line after Abu Bakr’s (radiyallaahu ‘anhu) covenant to him and he established the Khilafah in the best way after Abu Bakr. In the 23rd year (after Hijrah), four nights before the end of the month of Dhul Hijjah, he was stabbed by a magian after he made the takbeer for Salaatul-Fajr. He was carried to his home and he died three nights later. He was buried with the Prophet (sallallaahu ‘alayhi wasallam), and Abu Bakr in the apartment of ‘Aa’ishah (may Allaah be pleased with her). And his Khilafah lasted ten years six months and a few days. May Allaah be pleased with him and with all the companions.
Read More “A man will be rewarded only for what he intended – Dr. Saleh as-Saleh [Audio|En]”
THE THIRD FOUNDATION:
Sincerity in seeking knowledge is a condition that is continuous and not just preliminary:
What this means is that the student of knowledge should continually strive to implement sincerity in himself, and that he should not refrain from his studies due to the claim that he did not achieve sincerity.
Some scholars have provided the following definition for sincerity (ikhlaas): Ibn Jamaa’ah said:
“It means that one has a good intention when seeking knowledge, by intending through his studies to please Allaah, to act in accordance with what he learns, to revive the Sharee’ah (Islamic legislation), to illuminate his heart, to elucidate its (i.e. knowledge’s) hidden meanings; to get near to Allaah on the Day of Judgement, and to subject oneself to what Allaah has prepared for those who possess it, such as His Contentment and great virtue.”
Sufyaan Ath-Thawree, may Allaah have mercy on him, said:
“I did not try to rectify anything that was more difficult upon me than my intention.”
One should not intend, by his search for knowledge, to fulfil some worldly goal such as assuming leadership, gaining status and wealth, competing with colleagues, having people extol him, taking the front seat in a gathering, and so on, since he will be exchanging that which is better for that which is lower.
Sahih al-Bukhari · Book 1 of 97
كتاب بدء الوحى
How the Divine Revelation started to be revealed to Allah’s Messenger ﷺ.
باب كَيْفَ كَانَ بَدْءُ الْوَحْىِ إِلَى رَسُولِ اللَّهِ صلى الله عليه وسلم
1. Narrated ‘Umar bin Al-Khattab (radhiyallahu anhu):
I heard Allah’s Messenger ﷺ saying, “The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.”
2. Narrated ‘Aishah (radhiyallahu anha):
(the mother of the faithful believers) Al-Harith bin Hisham asked Allah’s Messenger ﷺ “O Allah’s Messenger ﷺ! How is the Divine Inspiration revealed to you?” Allah’s Messenger ﷺ replied, “Sometimes it is (revealed) like the ringing of a bell, this form of Inspiration is the hardest of all and then this state passes ‘ off after I have grasped what is inspired. Sometimes the Angel comes in the form of a man and talks to me and I grasp whatever he says.” ‘Aishah added: Verily I saw the Prophet ﷺ being inspired Divinely on a very cold day and noticed the Sweat dropping from his forehead (as the Inspiration was over).
3. Narrated ‘Aishah (radhiyallahu anha):
(the mother of the faithful believers) The commencement of the Divine Inspiration to Allah’s Messenger ﷺ was in the form of good dreams which came true like bright day light, and then the love of seclusion was bestowed upon him. He used to go in seclusion in the cave of Hira where he used to worship (Allah alone) continuously for many days before his desire to see his family. He used to take with him the journey food for the stay and then come back to (his wife) Khadija to take his food like-wise again till suddenly the Truth descended upon him while he was in the cave of Hira. The angel came to him and asked him to read. The Prophet ﷺ replied, “I do not know how to read.
The Prophet ﷺ added, “The angel caught me (forcefully) and pressed me so hard that I could not bear it any more. He then released me and again asked me to read and I replied, ‘I do not know how to read.’ Thereupon he caught me again and pressed me a second time till I could not bear it any more. He then released me and again asked me to read but again I replied, ‘I do not know how to read (or what shall I read)?’ Thereupon he caught me for the third time and pressed me, and then released me and said, ‘Read in the name of your Lord, who has created (all that exists) has created man from a clot. Read! And your Lord is the Most Generous.” (96.1, 96.2, 96.3) Then Allah’s Messenger ﷺ returned with the Inspiration and with his heart beating severely. Then he went to Khadija bint Khuwailid and said, “Cover me! Cover me!” They covered him till his fear was over and after that he told her everything that had happened and said, “I fear that something may happen to me.” Khadija replied, “Never! By Allah, Allah will never disgrace you. You keep good relations with your Kith and kin, help the poor and the destitute, serve your guests generously and assist the deserving calamity-afflicted ones.”
Khadija then accompanied him to her cousin Waraqa bin Naufal bin Asad bin ‘Abdul ‘Uzza, who, during the Pre-Islamic Period became a Christian and used to write the writing with Hebrew letters. He would write from the Gospel in Hebrew as much as Allah wished him to write. He was an old man and had lost his eyesight. Khadija said to Waraqa, “Listen to the story of your nephew, O my cousin!” Waraqa asked, “O my nephew! What have you seen?” Allah’s Messenger ﷺ described whatever he had seen. Waraqa said, “This is the same one who keeps the secrets (angel Gabriel) whom Allah had sent to Moses. I wish I were young and could live up to the time when your people would turn you out.” Allah’s Messenger ﷺ asked, “Will they drive me out?” Waraqa replied in the affirmative and said, “Anyone (man) who came with something similar to what you have brought was treated with hostility; and if I should remain alive till the day when you will be turned out then I would support you strongly.” But after a few days Waraqa died and the Divine Inspiration was also paused for a while.
4. Narrated Jabir bin ‘Abdullah Al-Ansari while talking about the period of pause in revelation reporting the speech of the Prophet ﷺ “While I was walking, all of a sudden I heard a voice from the sky. I looked up and saw the same angel who had visited me at the cave of Hira’ sitting on a chair between the sky and the earth. I got afraid of him and came back home and said, ‘Wrap me (in blankets).’ And then Allah revealed the following Holy Verses (of Qur’an):
‘O you (i.e. Muhammad ﷺ)! wrapped up in garments!’ Arise and warn (the people against Allah’s Punishment),… up to ‘and desert the idols.’ (74.1-5) After this the revelation started coming strongly, frequently and regularly.”
5. Narrated Said bin Jubair:
Ibn ‘Abbas in the explanation of the Statement of Allah. ‘Move not your tongue concerning (the Qur’an) to make haste therewith.” (75.16) Said “Allah’s Messenger ﷺ used to bear the revelation with great trouble and used to move his lips (quickly) with the Inspiration.” Ibn ‘Abbas moved his lips saying, “I am moving my lips in front of you as Allah’s Messenger ﷺ used to move his.” Said moved his lips saying: “I am moving my lips, as I saw Ibn ‘Abbas moving his.” Ibn ‘Abbas added, “So Allah revealed ‘Move not your tongue concerning (the Qur’an) to make haste therewith. It is for us to collect it and to give you (O Muhammad ﷺ) the ability to recite it (the Qur’an) (75.16-17) which means that Allah will make him (the Prophet ﷺ ) remember the portion of the Qur’an which was revealed at that time by heart and recite it. The Statement of Allah: And ‘When we have recited it to you (O Muhammad ﷺ through Gabriel) then you follow its (Qur’an) recital’ (75.18) means ‘listen to it and be silent.’ Then it is for Us (Allah) to make It clear to you’ (75.19) means ‘Then it is (for Allah) to make you recite it (and its meaning will be clear by itself through your tongue). Afterwards, Allah’s Messenger ﷺ used to listen to Gabriel whenever he came and after his departure he used to recite it as Gabriel had recited it.”
6. Narrated Ibn ‘Abbas (radhiyallahu anhuma):
Allah’s Messenger ﷺ was the most generous of all the people, and he used to reach the peak in generosity in the month of Ramadan when Gabriel met him. Gabriel used to meet him every night of Ramadan to teach him the Qur’an. Allah’s Messenger ﷺ was the most generous person, even more generous than the strong uncontrollable wind (in readiness and haste to do charitable deeds).
7. Narrated ‘Abdullah bin ‘Abbas (radhiyallahu anhuma):
Abu Sufyan bin Harb informed me that Heraclius had sent a messenger to him while he had been accompanying a caravan from Quraish. They were merchants doing business in Sham (Syria, Palestine, Lebanon and Jordan), at the time when Allah’s Messenger ﷺ had truce with Abu Sufyan and Quraish infidels. So Abu Sufyan and his companions went to Heraclius at Ilya (Jerusalem). Heraclius called them in the court and he had all the senior Roman dignitaries around him. He called for his translator who, translating Heraclius’s question said to them, “Who amongst you is closely related to that man who claims to be a Prophet?” Abu Sufyan replied, “I am the nearest relative to him (amongst the group).”
Heraclius said, “Bring him (Abu Sufyan) close to me and make his companions stand behind him.” Abu Sufyan added, Heraclius told his translator to tell my companions that he wanted to put some questions to me regarding that man (The Prophet ﷺ) and that if I told a lie they (my companions) should contradict me.” Abu Sufyan added, “By Allah! Had I not been afraid of my companions labeling me a liar, I would not have spoken the truth about the Prophet ﷺ. The first question he asked me about him was:
‘What is his family status amongst you?’
I replied, ‘He belongs to a good (noble) family amongst us.’
Heraclius further asked, ‘Has anybody amongst you ever claimed the same (i.e. to be a Prophet) before him?’
I replied, ‘No.’
He said, ‘Was anybody amongst his ancestors a king?’
I replied, ‘No.’
Heraclius asked, ‘Do the nobles or the poor follow him?’
I replied, ‘It is the poor who follow him.’
He said, ‘Are his followers increasing decreasing (day by day)?’
I replied, ‘They are increasing.’
He then asked, ‘Does anybody amongst those who embrace his religion become displeased and renounce the religion afterwards?’
I replied, ‘No.’
Heraclius said, ‘Have you ever accused him of telling lies before his claim (to be a Prophet)?’
I replied, ‘No. ‘
Heraclius said, ‘Does he break his promises?’
I replied, ‘No. We are at truce with him but we do not know what he will do in it.’ I could not find opportunity to say anything against him except that.
Heraclius asked, ‘Have you ever had a war with him?’
I replied, ‘Yes.’
Then he said, ‘What was the outcome of the battles?’
I replied, ‘Sometimes he was victorious and sometimes we.’
Heraclius said, ‘What does he order you to do?’
I said, ‘He tells us to worship Allah and Allah alone and not to worship anything along with Him, and to renounce all that our ancestors had said. He orders us to pray, to speak the truth, to be chaste and to keep good relations with our Kith and kin.’
Heraclius asked the translator to convey to me the following, I asked you about his family and your reply was that he belonged to a very noble family. In fact all the Messengers come from noble families amongst their respective peoples. I questioned you whether anybody else amongst you claimed such a thing, your reply was in the negative. If the answer had been in the affirmative, I would have thought that this man was following the previous man’s statement. Then I asked you whether anyone of his ancestors was a king. Your reply was in the negative, and if it had been in the affirmative, I would have thought that this man wanted to take back his ancestral kingdom.
I further asked whether he was ever accused of telling lies before he said what he said, and your reply was in the negative. So I wondered how a person who does not tell a lie about others could ever tell a lie about Allah. I, then asked you whether the rich people followed him or the poor. You replied that it was the poor who followed him. And in fact all the Messenger ﷺ have been followed by this very class of people. Then I asked you whether his followers were increasing or decreasing. You replied that they were increasing, and in fact this is the way of true faith, till it is complete in all respects. I further asked you whether there was anybody, who, after embracing his religion, became displeased and discarded his religion. Your reply was in the negative, and in fact this is (the sign of) true faith, when its delight enters the hearts and mixes with them completely. I asked you whether he had ever betrayed. You replied in the negative and likewise the Messengers never betray. Then I asked you what he ordered you to do. You replied that he ordered you to worship Allah and Allah alone and not to worship any thing along with Him and forbade you to worship idols and ordered you to pray, to speak the truth and to be chaste. If what you have said is true, he will very soon occupy this place underneath my feet and I knew it (from the scriptures) that he was going to appear but I did not know that he would be from you, and if I could reach him definitely, I would go immediately to meet him and if I were with him, I would certainly wash his feet.’ Heraclius then asked for the letter addressed by Allah’s Messenger ﷺ
which was delivered by Dihya to the Governor of Busra, who forwarded it to Heraclius to read. The contents of the letter were as follows: “In the name of Allah the Beneficent, the Merciful (This letter is) from Muhammad ﷺ the slave of Allah and His Messenger ﷺ to Heraclius the ruler of Byzantine. Peace be upon him, who follows the right path. Furthermore I invite you to Islam, and if you become a Muslim you will be safe, and Allah will double your reward, and if you reject this invitation of Islam you will be committing a sin by misguiding your Arisiyin (peasants). (And I recite to you Allah’s Statement:)
‘O people of the scripture! Come to a word common to you and us that we worship none but Allah and that we associate nothing in worship with Him, and that none of us shall take others as Lords beside Allah. Then, if they turn away, say: Bear witness that we are Muslims (those who have surrendered to Allah).’ (3:64).
Abu Sufyan then added, “When Heraclius had finished his speech and had read the letter, there was a great hue and cry in the Royal Court. So we were turned out of the court. I told my companions that the question of Ibn-Abi-Kabsha) (the Prophet Muhammad ﷺ) has become so prominent that even the King of Bani Al-Asfar (Byzantine) is afraid of him. Then I started to become sure that he (the Prophet ﷺ) would be the conqueror in the near future till I embraced Islam (i.e. Allah guided me to it).”
The sub narrator adds, “Ibn An-Natur was the Governor of llya’ (Jerusalem) and Heraclius was the head of the Christians of Sham. Ibn An-Natur narrates that once while Heraclius was visiting ilya’ (Jerusalem), he got up in the morning with a sad mood. Some of his priests asked him why he was in that mood? Heraclius was a foreteller and an astrologer. He replied, ‘At night when I looked at the stars, I saw that the leader of those who practice circumcision had appeared (become the conqueror). Who are they who practice circumcision?’ The people replied, ‘Except the Jews nobody practices circumcision, so you should not be afraid of them (Jews).
‘Just Issue orders to kill every Jew present in the country.’
While they were discussing it, a messenger sent by the king of Ghassan to convey the news of Allah’s Messenger ﷺ to Heraclius was brought in. Having heard the news, he (Heraclius) ordered the people to go and see whether the messenger of Ghassan was circumcised. The people, after seeing him, told Heraclius that he was circumcised. Heraclius then asked him about the Arabs. The messenger replied, ‘Arabs also practice circumcision.’
(After hearing that) Heraclius remarked that sovereignty of the ‘Arabs had appeared. Heraclius then wrote a letter to his friend in Rome who was as good as Heraclius in knowledge. Heraclius then left for Homs. (a town in Syrian and stayed there till he received the reply of his letter from his friend who agreed with him in his opinion about the emergence of the Prophet ﷺ and the fact that he was a Prophet. On that Heraclius invited all the heads of the Byzantines to assemble in his palace at Homs. When they assembled, he ordered that all the doors of his palace be closed. Then he came out and said, ‘O Byzantines! If success is your desire and if you seek right guidance and want your empire to remain then give a pledge of allegiance to this Prophet ﷺ (i.e. embrace Islam).’
(On hearing the views of Heraclius) the people ran towards the gates of the palace like onagers but found the doors closed. Heraclius realized their hatred towards Islam and when he lost the hope of their embracing Islam, he ordered that they should be brought back in audience.
(When they returned) he said, ‘What already said was just to test the strength of your conviction and I have seen it.’ The people prostrated before him and became pleased with him, and this was the end of Heraclius’s story (in connection with his faith).
No ahadith match your search.
Shaykh Muhammad Nasirud-Din al-Albani – al-Hijra magazine (vol.4 no.2)
Al-Ibaanah Magazine Issue No.1 – Dhul-Qa’dah 1415H / April 1995
What Benefits the Dead
Abû Hurayrah narrated that the Prophet sallallâhu ’alayhi wa sallam said: “The likeness of wealth, family and the actions of the son of Âdam is of a man who has three companions. One of the man’s companions says: I am with you as long as you live; when you die, you have taken your share of yourself and you have taken your share of me – this is his wealth. The second companion says: I am with you until you reach that tree; you have had your share of yourself and your share of me – this is his family. The third companion says: I am with you in life and in death.” [2]
The above authentic hadîth is in fact like the following hadîth in meaning and in subject matter. Anas said that the Prophet sallallâhu ’alayhi wa sallam said: “The dead person is followed (to his grave) by three: His family, his wealth and his actions. Two of them return and only one remains. His family and wealth return, but his actions remain.” [3]
These two ahâdîth show that actions alone endure and enter the grave with their doers. Both these ahâdîth also affirm the fact that anything other than actions – such as wealth, servants or relatives – are of no benefit at all. Rather, they all return (to this world). His wealth becomes the property of his inheritor, whilst his relatives and family do not grant him anything from Allâh.
Based Explanation of Riyaadus-Saaliheen by Sheikh Muhammad ibn al-Uthaymeen, rahimahullah. Abu Muhammad al-Maghribee (mp3/english)
http://followthesalaf.com
Read the ahadeeth of this Chapter in Riyaadus-Saaliheen
@ Sincerity and Significance of Intentions and all Actions, Apparent and Hidden
Where is the proper place of the intention? Is it on the tongue or in the heart? Listen and find out. And you’ll also hear of a piece of advice from Sheikh ibn al-Uthaymeen for a person when he intends to do something good and then is affected by whisperings of the shaytaan regarding his intention.
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The Sheikh explains that the hadith “Indeed actions are but by intentions….” is a mizaan (scale) for the hidden actions. Listen to find out why this is and also to find out which hadith is a mizaan for the apparent actions.
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Chapter of Sincerity and Presence of Intention – Continued
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In this class we begin with the proofs that when a person has good intention to perform a righteous action, but then has a valid excuse for not performing the action, he will be rewarded just as if he had done it.
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In this class we begin with the hadith narrated by Sa’d ibn abee Waqqas (one of the 10 promised paradise) that the Messenger, sallallahu alaihi wasallam, visited him in his illness and instructed him not to bequeath more than 1/3 of his wealth, and that even that was a lot.
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In this class we study the 14 benefits that our sheikh ibn al-Uthaymeen brought regarding the hadith narrated by Sa’d ibn abee Waqqas (one of the 10 promised paradise) when the Messenger, sallallahu alaihi wasallam, visited him in his illness.
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The Meaning Of ‘Actions Are Only Judged By Intentions’
sources: silsilat ul-hudaa wa nnoor, 340/8 & nudhum al-fawaaid, 21
asaheeha translations
~ Explanation of the hadeeth: ‘Actions are only judged by intentions’ [Saheeh al-Bukhaari #1] ~
Shaikh al-Albaani (rahimahullaah):
“This hadeeth means that righteous actions are only (sound/accepted/rewarded) by sincere intentions, not that actions opposing the Legislation turn into righteous legislated actions due to coupling them with righteous intentions. No one will say that except someone ignorant or pursuing his own interests!
Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Yaa akhi, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Yaa akhi, the Messenger (sallAllaahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’
So what is the meaning of the hadeeth? Does the hadeeth mean that evil actions are only (sound/accepted/rewarded) by righteous intentions? Or does it mean that righteous actions are only (sound/accepted/rewarded) by righteous intentions? This latter statement is the meaning. As for if one’s actions are not righteous but intention is righteous – this is not enough. Likewise it is also not enough if it is vice versa: i.e. if one’s actions are righteous but intention is not righteous. So the hadeeth gives us two opposites: just like it is a condition for righteous action that there be righteous intention, it is likewise a condition for righteous intention that there be righteous action. So either one is not enough without the other.
You hear many people nowadays swearing by their fathers for example, saying: ‘.’ Sometimes you may find a person coming to a grave and praying there – a grave of a prophet or righteous person or the like – then when they are prohibited from that, he tells you: ‘My intention is not to worship him, my intention is to seek nearness to Allaah (tawassul) through him.’ Ok, your coming to this grave – granted that the intention is righteous – is an action, so is this a righteous action? The answer is no, because the Messenger (‘alayhi ssalaam) used to say: ‘Don’t sit on the graves nor pray toward them.’ And du’aa is part of prayer, in fact du’aa is worship as he (‘alayhi ssalaam) said. Hence turning to the grave with du’aa is like turning to it with prayer: it is an action that is not righteous, and this unrighteous action is not justified by the intention being righteous, if we grant that the intention is righteous.
Thus, for our actions to be righteous, they must be in agreement with the Legislation. This is what our Lord (‘azza wa jal) pointed to with His Statement in the Noble Qur’aan: {whoever hopes for the meeting with his Lord, let him do righteous work and not associate any partner in the worship of his Lord}.”
Here are some Fawa’id about the obsessive thoughts that some brothers/sisters might get when trying to perform acts of worship. I hope they make things easier for you in Shâ’ Allâh.
1.The intention:
Ibn-ul-Qayyim: The one who sits down in order to make ablution, has intended the ablution (!!!). The one who arises in order to pray, has intended the prayer. The sensible one hardly performs an act of worship but that he has already intended it. The fact is that if Allah had obliged us an act without intention, then it would have been impossible. (al-Islah, p. 67)
Ibn-ul-Qayyim: To doubt the intention of one’s action is a type of madness. (Ibid, p.67)
2. The verbal intention.
Ibn-ul-Qayyim: The devil has made the verbal intention into a battlefield for those with whispters (wiswas). He imprisons them by it and punishes them with it. You see how they strive in order to utter it correctly – and it has nothing to do with the prayer. (Ibid, p.67)
3. Where do they come from?
Ibn-ul-Qayyim: al-Ghazali said that whispers (waswasah) either spring from ignorance about the religion or also from a madness and both belong to the greatest deficiencies (Ibid, p.69)
4. Free time and work:
Shaykh Ibn ‘Uthaymeen: Free time is deadly. The one who is not busied by knowledge or work gets these obsessive thoughts. (al-Liqa ash-Shahri 45)
5. Perhaps a drop of urine exited?
Shaykh Ibn ‘Uthaymeen: There are those who, after having urinated, feel something down there and (they) drop the pants in order to look. Do not do that. Ignore it. (al-Liqa ash-Shahri 46)
(Shaykh al-Fawzân also said in one of his tapes that this (these obsessive thoughts regarding drops etc) should be ignored)
Shaykh Ibn ‘Uthaymeen: After urinating and that the last drop has went out, one should just wash the glans and nothing more. (al-Liqa ash-Shahri 46)
6. Shaking it and pressing from…
Source: alkhawf wa rrajaa – fear and hope (of Allaah) – tape no. 1, asaheeha translations
shaykh al-albaani (rahimahullaah) begins with the khutbat ul-haajah maa shaa Allaah, and the first part of his talk revolves around the meaning of the hadeeth below:
Allaah’s Messenger sallallahu ‘alayhi wa sallam said:
“Allaah says [to the angels], ‘If My slave intends to do a bad deed then do not write it against him until he does it; if he does it, then write it as it is, but if he leaves it for My sake, then write it as a good deed for him. And if he intends to go a good deed, but does not do it, then write it as a good deed for him; and if he does it, then write it for him as ten good deeds up to seven-hundred times as much up to many more times” – [Saheeh al-Bukhaari]
The shaykh comments and speaks on the many favors of Allaah upon His believing slave:
“…First, if he does a good deed it [the count of the deeds] is multiplied – as for a bad deed, then it [the count of the deeds] is not multiplied.
Second, if he did not do a bad deed, and had intended to do it, nothing is written against him, as opposed to [gaining a] good deed:
if he intended to do (a bad deed), then did not do it, a good deed is written for him. Why? – because he left it fearing Allaah ‘azza wa jal. And the [understanding of] this is that if he intends to do a bad deed, then leaves it and does not act upon it for some reason, and it is not (because of) his fear of Allaah, the Blessed and Most High, then nothing is written upon him, neither a bad deed nor a good deed.
As for if his motive for leaving this bad deed was his fear of Allaah ‘azza wa jal, then this bad deed, because of his leaving it, turns into a good deed. Hence, fearing Allaah ‘azza wa jal pushes its possessor (the possessor of the quality of fearing Allaah) to have many good deeds. Every time he intends to do a bad deed and he leaves it fearing Allaah, the bad intention turns into a good deed.”
al-Fawaa’id, pp 151-152, Al-Istiqaamah, No. 2
So what has preceded can be rectified by tawbah (repentance), nadam (regret) and istighfar (seeking Allaah’s forgiveness). And this is something that will neither tire you, nor cause you to toil as you would with strenuous labour. Rather it is an action of the heart.Then as regards the future (then it can be corrected) by withholding yourself from sins. And this abandonment is merely the leaving of something and to be at ease from it. This also is not action of the limbs, which requires you to strive and toil. Rather this is a firm resolve and intention of the heart – which will give rest to your body, heart and thoughts.
So as for what has preceded, then you rectify it with repentance. And as for the future – then you rectify it with firm resolve and intention. Neither of these involves any hardship or exertion of the limbs.
But then your attention must be directed to your life in the present – the time between two times. If you waste it, then you have wasted the opportunity to be of the fortunate and saved ones. If you look after it, having rectified the two times – what is before and after it, as we have said – then you will be successful and achieve rest, delight and ever-lasting bliss. However, looking after it is harder than that which comes before and after it, since guarding it involves keeping to that which is most befitting and beneficial for your soul, and that which will bring it success and well-being.
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