Sajid Ahmed Umar – Imam Nawawi’s 40 Hadeeth – 2
AI: Summary ©
The importance of process and intentions in learning about Islam is emphasized in the discussion of the church's intentions. The speakers emphasize the need for everyone to have intentions to achieve their worship goals and the importance of intentions in shaping behavior. The speakers also explore the concept of intentions and actions in relation to actions and emotions, emphasizing the need for a clear understanding of one's actions to avoid negative consequences. The importance of intentions in shaping behavior is emphasized, as it is crucial for actions and actions in relation to actions and emotions.
AI: Summary ©
Bismillah R Rahman r Rahim hamdu Lillahi Rabbil alameen wa Salatu was Salam ala rasulillah. While early he was he was seldom at the Sleeman kathira la de la back probably shortly sadri westerly Emery
county Oh praise belongs to Allah subhanho wa Taala and peace and salutations be upon the final messenger, Muhammad sallallahu alayhi wa sallam ideas, brothers and sisters in Islam Assalamu alaykum warahmatullahi wabarakatuh.
I thought after a break to be more energized, let's try that again. Assalamu alaykum warahmatullahi wabarakatuh,
we will learn in the second heading, that if you are suitable with your teachers, your teachers will be suitable with you. But if you act dead in front of them, then you might not get much knowledge from them.
Right. So that was called as is to say that if you present yourself well in front of your teachers, then it gives them the inspiration to give you as well more from the knowledge that they have, rather than sticking with
just the basics that you require. Right. So and this has been spoken about by scholars across the centuries of Islam with regards to Islamic models, manners, and etiquettes. So again, we spoke about the importance of process when seeking knowledge
and ensuring that the knowledge turns into action. If you teach a greets you
find it in yourself to humble yourself and pay attention to that greeting and offer a response to become normal. In fact, ever since I remember Islamic lectures, the chef greets and everybody just looks or stares at him.
I don't understand why.
But
let's take the first Hadith as promised Well, before that, let's just recap very quickly.
Before the break, we had a little break the ice session which you sat down with other people that you are not normally acquainted with and you discussed with them your homework last night which was running that gap analysis that was asked of you and from you. And then we went on to introduce
the sessions that will be taking place in this particular knowledge hive over the course of our four days together. And then went into our subject of study the 40 Hadith of the Rama nella, we we discussed a little bit about knowledge and seeking knowledge and some of the virtues of it and
some of the etiquettes with regards to it. And then we tapped into the life of Mr. Mandela, we got a little snapshot from his life. And then we discussed a six to seven points with regards to eliminate c six to seven.
But let me say we went into our we went into a discussion covering some points related to the history of the book that we will learn from over the course of the next few days. So we have the first study. And as I said to you, there's no commentary from the man, all you see is an editor for those who have the books in front of them. Or you have some notes, or even a translation of the Hadith. Really, there's nothing else the man just mentioned Hadith number one, the Hadith is mentioned. And if you find the book which has a translation, you will find the translation mentioned there's no heading from the Imam. There's no commentary from the Imam. In the other side again, at
least we have the heading from the Imam and we said in that heading we learned the pic of the image. There's certain implications that come about because of the language used by the man in the heading of the text. And this is something you should be aware of many a time we read realgar follow him. We don't think that the man is actually telling us something in this heading
in terms of his own views. Like sometimes you could say
the chapter related to the recommendation of being such and such a thing. In that wording. He's telling you that my view is that this thing is recommended is not compulsory. Many of us don't realize that that is actually telling us aku Shara here
is telling us that according to me it's recommended because when you study the topic in depth you'll see this quite some scholars have said is compulsory. But through this chapter title, we've deduced the pic stance of 11 in this particular book is just a compilation. So we have the first ad and this ad is related to really
La ilaha illAllah and the foundation upon which everything has been created upon and please have a listen to the presentation
on
yo
Number
one.
So he wrote to Eli Maheshwari. He lay in front of you brothers and sisters, you have the translation to the Arabic that we just had on the authority of the leader of the Muslims. The second, the third, the Prophet sallallahu alayhi wa sallam was the first leader, then Abu Bakr robiola. He was the second leader and then
he was the third leader of the Muslims. Thus he carries this title amuro meaning and it states that on his authority, meaning him being the narrator of this particular narration, he says that he heard the Prophet sallallahu alayhi wa sallam say, so he heard this directly from the Prophet salallahu alayhi wasallam, not from another companion who heard it from the Prophet salallahu alayhi wa sallam he directly heard this from the Prophet salallahu alayhi wasallam. And in the translation you have in front of you, which we will adjust as we develop our understanding of the text, it states actions are backed by intentions, and every man shall have only that which he intended. Thus, he whose
migration was for Allah and His Messenger, his migration, then was for Allah and His messenger. And he who is migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that which he migrated and this hadith in Sahih al Bukhari and Sahih Muslim, the Hadith in Sahih, Al Bukhari and Sahih.
Muslim the two authentic books of Hadith which means there is no doubt about this hadith being authentic and authoritative meaning authentically attributed to the Prophet sallallahu alayhi wasallam and authoritative meaning in terms of its wording. There's no doubt about its word. It's been narrated in this way by Imam Al Bukhari, Rahim Allah and Imam and never we Brahim, a hula. And
this particular relation is famous hamdulillah with the explosion in terms of the presence of Islamic knowledge that we have at our fingertips today we see Alhamdulillah many Habib many a teacher and instructor. Many a seminary, teach this particular Heidi, and rightly so. And this particular Headey
has been
cited by some of the scholars of Islam as the Hadith that should exist at the beginning of
the Islamic works. Why? Because earlier we said seeking knowledge is an act of worship, especially since some elements of knowledge are compulsory upon every Muslim in terms of them knowing it, and no worship can be accepted, except with two things existing number one, sincerity and number two, it Kibera, which means following the student of the Prophet sallallahu alayhi wa sallam are following his way. So the first pillar is sincerity. Worship cannot be accepted. If it's not sincere, it's not done for Allah subhanho wa Taala.
Excuse me.
So
this call is rightly cite the stat we should have this hadith at the beginning of the blocks of knowledge. Why? Because it's a reminder. For those who know and a lesson for those who don't, that you have to get your intentions in order. Because actions will be judged by their intentions. And remember, I have a Rahim Allah. He says that this three a hadith
that Islam revolves around these three narrations that the whole of Islam revolves around the perspiration is this narration, the narration that you just heard the narration of
Omar Fabiola Juan, the next generation is the narration of Ayesha or of the Allahu Allah, in which she says that the Prophet sallallahu alayhi wa sallam said, but after that he emelina had nice I mean who for who?
Right, that whoever innovates in, in the religion in terms of worship
invents new worship, that the Prophet sallallahu alayhi wasallam didn't come with that which
is not from the religion, then this worship will be
rejected.
Remember earlier we said there's two things that need to exist for any act of worship to be accepted, number one, being sincere. And we learned that from the heads we're going to study just now. Number two, what did we say it the back conformity to the way of the Prophet sallallahu alayhi wasallam. So if you don't conform to the his way, you've innovated in the religion, and that will mandate your act being rejected. So if a person prays three units of Salatu maharrey, because the Prophet sallallahu alayhi wa sallam prayed three units, but does it for the sake of their parents to make their parents happy? Will they act be accepted?
or rejected? rejected because one of the two pillars hasn't been met? If a person does it for the sake of Allah, but says I'm going to observe four units of sola sola because Salah is good on worship of llamo the problem paid three would you say now I'm gonna pray for but I'm happy.
I'm Cynthia, will you act be accepted or will it be rejected? It will be rejected. So these two pillars have to exist so if I remember the Hema hola he says Islam revolves around three narrations number one in number Albania. We're going to study this just now. Number two, the heavy the variation of the Lahore I'd have been added that the umbrella has been hoopha that whoever innovates in our in this religion, that which is not from it, then they act will be rejected. The third variation is the habit of under Madison Bashir robiola, one in which he says in Valhalla Albion, we're in the drama, beggar, and heavy, it's a lot it's a long duration and it's part of these harita
part of the onboarding And oh, by the way, so inshallah we will discuss them. And this particular duration
states that, indeed, the permissible matters of religion are clear, and the impermissible matters of the religion are clear.
And in terms of completing the Hadith, the Prophet sallallahu alayhi wasallam says, and then there's matters that are wish to be hacked, or who shall be hacked matters that are unclear.
So whoever stays away from the unclear matters, then they've protected themselves, because you haven't put yourself in a situation where you have to answer for any particular matter. If you do something you have to answer for it, if you stay away from it, because it's doubtful, you don't have to answer for it shala in future sessions will come across this generation. So this is a grand statement from him. And he was a scholar of it.
You know, we talk about poverty being a Godfather, grandfather of
him Allah can be considered. The Godfather grandfather of Hadith is an authority in Hadith, his knowledge of Hadith is phenomenal. And this is what this great Imam says. So just take from the outset, in terms of our discussion of this first heavy to this hadith is mighty and understand it in light of our first discussion in the first session, that all the narrations in our very low level we are universal nations, to such an all these generations that were reciting for us exist in the arbaeen and our to such an extent that a man can say the entire religion revolves around these three methods, class conformity and obedience to Allah subhanho wa Taala doing the do's staying away from
the DOS don'ts, practicing the halal staying away from the Haram, you live your life like this, Islam revolves around these three realities.
Now,
if anyone wants to do a good deed, which means practice Helen, and anyone wants to stay away from a bad deed for the sake of Allah or a bad deed, because Allah has told him or her to do so, then this is a bad this is worship.
And as an every worship requires an intention, and you will be judged and rewarded accordingly based on your intention. Thus we find this heady at the opening of our study in the middle Mr. Binney yet now we have other narrations that captured the message of this handy, for example, and it's also in the authentic narrations. For example, it's reported that the Prophet sallallahu alayhi wasallam, said in our Malou Binya, but we need we need. So the first variation the one we have in front of us, actions are but by intentions, plural, intentions here is in the plural form. In another narration, actions are but by intention, the singular form
In another generation, the Prophet sallallahu alayhi wa sallam said alarma robinia is also in the Sahara.
alamelu, Binya that the action is based on the intention. Okay. So there's different wordings regarding this particular teaching of the Prophet sallallahu alayhi wa sallam, but the different wordings irrelevant, because the meanings are, what the meanings are, what that actions are, but by their intentions and inshallah, we will,
we will dive into
what this actually means.
Now, for those who have studied the Arabic language, you see the presence of eloquence in the statement of the Prophet sallallahu, alayhi wasallam, because,
in all the very variations even if we say alamelu Binya
or in the mill Albania, or in the mill Albania.
Now, in all these narrations, the presence of what the Arabic scholars call an Hassan exists, and Hassan what is that hustle, and hustle means, and hustle references. The presentation of an acute understanding from the text is an acute understanding that those who know the Arabic language will extract from the text, I want you to pay attention, don't write anything. So understand what I understand the idea, then you can write in sharp
and this affects our translation or will affect the translation. Because there's a difference when I say
when I say
your action
will be judged by your intention.
And when I say in the will Albania, which literally means there is nothing about your action, except that it will be judged based upon your intention.
Everyone is staring at me like I'm speaking Chinese, Thai. Let's, let's let's let's let's become innovative Hello innovation. Hello, innovation. Let us get
brotherman Bruce, come stand for us. Can you stand up for us? Please?
Come stand up for us on the stage so everyone can see.
By so we have brother Maharaj over here is Allah here all the way from Sydney lumbus Penrose, Allah bless him, traveled to seek knowledge shala with sincerity.
If I said to you, brother Maha Rose is standing.
And then I said to you, there's nothing about brother Murrow's except that he's telling
us the difference in my statement.
Is there a difference? Or there's no difference?
He is standing.
The statement number one, there is nothing about him except that he's standing.
That statement number two,
what's the difference between the two?
srmc I see I see your heart wants to say something. I can sense it.
What the second statement everything is irrelevant except for you standing. And the first statement.
Other things to remember his Spoken like a true teacher massamba is a teacher hamdulillah Have a seat, my dear brother. So this is true. If I say my heroes is standing in linguistically This is known as an open ended sentence in terms of meaning. I can add to it by Rosie standing and Masha Allah, he has the smashing of some long hair on him. And he's wearing black trousers, and he's wearing
a tag with an opposed to the side I can keep adding to the statement. I can keep adding to the statement, I can keep growing the discussion. But if I say to you, there's nothing about him except that he's standing. I have made everything else about him irrelevant except the fact that he is standing.
Does that make sense? So there's a difference between our translation which states actions are judged by intentions and our translation which states there's nothing about your action except that it will be judged based on your intention.
Then the ration is bringing an acute focus to the matter known as intention
in your life and in my life.
Where it is extremely vital that two people can be doing the same action. But Allah will reward one and not the other based on the intention present when the same action that you see from the two people takes place.
There's two people doing the same thing, but one might be rewarded and the other might not be rewarded. Why? Because a lot of except the intention or at the action, there's nothing about your action. Allah doesn't judge you based on the show.
He judges you based on the character. And the intention is not about the personality, it's about the character.
We live in a highly charged era of personality. Right, with the different woods that we have around us, you have hollywood, bollywood tigerwood. Like, everything is the show. So it's the entertainment industry, it's all about the show. It's all about perception, the perception you create, right?
consumerism is, is advertising is a big part of consumerism, why people trust your product, when they see more of it around, the more you show it, the more people develop an attachment to it. Right? If you see a brand that you don't see around, you think it could be a dodgy brand, but when you see it all over you trust that this thing here, inshallah is free from foul play, you give it importance, and you are willing to put your hand in your pocket and pay for it. Right, the show he part of the ethos of today's society, is everything. Society is immersed in it, and especially today with Facebook, and social media, etc, etc. So it's all about we all can relate to this, right? How
we put ourselves out, right? How you put yourself up,
just ask those who take selfies, a lot of themselves, you know how to position the camera and position it and everything and it takes a long time. And then, you know, they make sure the hair is good, haze good, everything is sorted out, and then they take the selfie, and then they post it and they say, or just a random picture that I took of myself. Right. So
the image, but downgrade was me I randomly look so beautiful and perfect and everything is prim and proper. It's all about the show. Everybody's worried about the outside, sort of about the intention present. But what Allah subhanho wa Taala know, he looks at the character, he looks at the intention, Allah won't reward you because you look like you pray to Allah, He will reward you if the intention was right when you pray that
Allah won't reward you because you look like you fasted. He will reward you if the intention was right. If you pray for the sake of your parents, you look like you prayed, but you didn't really pray. What matters is the intention. So there is nothing about your actions, except that they will be judged based on the intention. And this Hadees from the outset we can see is a hadith which develops our character that you and I as human beings should be people that focus on our character traits or our personality trait.
We should become a people who should judge ourselves not based on how people see us, but judge ourselves based on who we really are, who we are with no one can see us. That is the person we should become this Heidi from the outset is giving us Disturbia. As I said, it's a university heady, right? There's so many angles, you can look at this instruction of the Prophet sallallahu alayhi wasallam from and develop as a result of it. actions will not be judged except by the intentions. Okay. So this is what the prophet sallallahu alayhi wasallam says,
In the mill, Mr. Lubin, yet, we're in demand equilibrium manner, this is known as hustle. This is bringing about an acute focus on a particular instruction in the message, this is hustle, right? Similar assembly. Similarly in the Quran, Allah says one 102 gene novel, allele Abu some people translated as mankind and jinn kind were created to worship Allah. But the correct translation or a better translation would be mankind and Jim kind we're not created except for the worship of Allah,
that there's nothing else that you define you as a being except your worship.
And what defines your worship is your intention. So these are the two grading criteria that you should judge yourself by. And you should you know, when you place these KPIs upon yourself, these key performance indicators are you going to judge yourself every so often. When you judge your progress in your journey towards Allah judge yourself based on this worship, and the sincerity of that worship? These are the two factors.
And remember, the Quran was being revealed in a language to a people who understood the language they absorbed this reality as the Quran was revealed. That's why there was we don't find the complete deceit from the Prophet sallallahu alayhi wasallam about the Quran, because he didn't have to explain every Salah it was it was revealed. He said in Arabi movie, it was revealed revealed in a clear Arab in the clear Arabic language in a language understood by those who received it.
They understood the nuances of the wording and the text and the contextual structures of the sentences and so on and so forth. They understood this and absorbed these meanings. But the lava has blessed us today with the ability by preserving all the sciences related to the Quran, from the Arabic language to the Hadith, science of the feet, and so on and so forth. So the Prophet sallallahu alayhi wa sallam says
in the mail Mr. Binney yet. Now, the allameh have several statements regarding this portion of the Hadith in the mail, Mr. Lubin Nia, I just want to share with you, a couple of the first one, they say in the Malema lupini at means that.
Indeed, the reality of your actions being accepted by Allah is based on your intention. This is basically what we've discussed thus far. Right? So
what I've explained to you is what is viewed as the strongest view of the AMA, regarding the Tafseer of this particular portion of the head, that there's nothing about you except that intention that your actions being judged as correct or incorrect is based on that intention. But there's another view of the scholars that say that the bear in this particular hadn't been yet the bad this is bad with suburbia. That was suburbia refers to the bath of, of explanation or reason, that ally is saying
that, indeed, your actions are because of your intentions.
And this is not at the famous understanding of the text. And it doesn't really make sense for the Prophet sallallahu alayhi wasallam to be meaning this Why? Because generally, generally everybody does something with a purpose anyway. If anyone is doing something without a purpose, if you drink the water, and I say why. And you say, I don't know, I'm just drinking. I say there's something wrong with you. Hey, you drinking because you thirsty? Right? If I asked you, why are you here? There's a purpose. There's a reason why you're here. You want to see I was floating around and landed, he had opened my eyes and I found myself in a coat of knowledge, I have 2017.
If that's the case, I say congratulations to you. You didn't land in another place? Right? Everyone does something with purpose. So it couldn't be that the Prophet sallallahu alayhi wa sallam was telling the Sahaba something which they knew that people do things because of a purpose that they have built in meaning a desire that they have, that they want to achieve, and so on and so forth. Right? What seems more appropriate is that the Prophet sallallahu alayhi wa sallam was telling them something else, which they didn't know
that your actions will be judged in terms of correctness or incorrectness, based on the reality of the intention you have when you write, and this is the explanation that are based what I've shared with you thus far.
Using and Allah subhanho wa Taala, Allah knows best. Now Allah man is the plural of admin actions is the plural of action. And by actions we mean, those actions that are done by a Muslim who is considered to be an adult, and of sound mental ability.
Because Allah subhanho wa Taala only judges you when you reach the age of puberty and you have a sound mind. If you've reached the age of puberty, and you don't have a sound mind, the pens are lifted, you're not being judged. And if you have a sound mind, but you haven't reached age of puberty, this is the mercy of Allah subhanho wa Taala you are not being judged. The Penza also lifted, the pen start writing when you reach the age of puberty, and you have a sound mind. Right? Because for an intention to happen, there has to be an understanding of purpose that needs the mind and the heart to be in sync. So, when the Prophet sallallahu alayhi wa sallam says your actions is
referring to actions that stem from a person who the Sharia considers responsible?
Who does the Sharia consider responsible? A person who's reached the age of puberty?
and has a sound mind.
And in the Hadith, the Prophet sallallahu alayhi wa sallam said the pets have been lifted off.
And from them he listed the one who is young until he reaches the age of puberty. And number two, the one who
you loses his senses until he regains it right. So this is this is the evidence for us to offer this explanation that our man here refers to the actions that stem from a person who's responsible or responsible person is the person who has reached the age of puberty and has sound mind.
And a man as we said, is the plural of actions is the plural of action actions here entails everything related to you from your speech, from your physical actions with your body, as well as from the actions of the heart.
The heart OPERS actions as well. Such as
fearing Allah subhanho wa Taala, loving Allah subhanho wa Taala having hope in Allah subhanho wa Taala taqwa Eman, these are actions of the heart gratitude when you show gratitude to Allah subhanho wa Taala. Right, we show gratitude with our tongue. We show gratitude without through our actions bodily actions, and we also show gratitude with our hearts when our hearts develop the qualities of the heart in relation
Allah subhanho wa Taala This is a show of sugar. So the sugar is a concept also attributed to our heart. So actions here entails all these areas, what you do with your heart, what you do with your bodies and what you do with your tongues, right. But the scholars have also said that, you know, when we understand that the Prophet sallallahu alayhi wa sallam says that there's nothing about your actions, except that they will be judged based on your intentions, then somebody might understand from this that every matter is looked at in this way, or every matter needs an intention. Right? And the scholars say that yes, the Prophet sallallahu alayhi wa sallam was encompassing in his speech,
but in the Arabic language we have encompassing speech that is encompassing in nature, but his reality is that it doesn't entail every single thing.
We have the same language, right?
as well in the English language as well.
So for example, this heady doesn't mean that you need an intention for what the scholars consider a tuk tuk refers to those matters that
you have to avoid.
Right? You don't have to have an intention, for example, from staying away from an impurity. So you stay away from the impurity. So you need to check your intention about that. That doesn't need that. Does that make sense? to creating context yet our understanding of the body? This is knowledge, I have brothers and sisters, easy to have a mind firing, right? We want to teach you what the scholars have said about the heady. So if someone is said, Okay, so your actions are judged by there's nothing about your actions, except that they'll be judged by intention. So intentions are important. So what about me, for example, staying away from an impurity, or washing my clothes that has an
impurity on it? Do I need an intention will say no, this this call, as I've said, is not included? Things that you have to do anyway? Right? Because the Sherry has commanded you to be clean. Does it need an intention? Nobody will say you have to wash your shirt again, because you didn't have an intention when you washed it.
But my shirt is clean, say but you didn't have an intention? Why should again, nobody will say that? Does that make sense? So when we say that, you know everything needs that intention to be accepted to be correct. Does this mean I need to have the intention when washing my clothes that I'm washing my clothes? So I can pray salah and clean clothes? No, I didn't have that intention to repeat the surah? No.
Does that make sense? That look how detailed the olema that they discuss these exceptions that yes, the Hadith is encompassing, but not every instruction which is encompassing in the Sharia entails every single thing. And we have this in the Quran as well. For example, Allah subhanahu Allah tells us about the park the wind that he sent to punish people to the miracle machine being there on behalf that it destroyed everything with the permission of Allah, but it didn't destroy everything, every single thing in existence,
even the earth, the planets.
Does that make sense? So the word everything was used, which encompasses everything. But here. It's known as an
elected leader because it's a general term we our specific understanding was intended by its usage. So Allah or the Sharia, or the Quran, or the Sunnah uses a general term, but a specific understanding was intent. This is the same in this particular heading. Okay, so what about if I want to be rewarded for washing my clothes? For example, to be clean? We say, Uh huh. This falls into the next part of the Hadith, we're in the male equilibrium man, our that for every human being is that which he intended meaning now, if you intended that for the sake of Allah, you'll be rewarded. But no one will say that your action is incorrect because you didn't intend it. Does that make sense? So
there's two things here. Number one, the intention needed for the act to be correct.
And number two, the intention needed for the reward to be received. Does that make sense? Brothers and sisters, we're gonna come to the inshallah I could see you gazing so I brought the lesson forward. That's it. That's the teacher's job to try and figure out since what you thinking in your mind. I know that you guys were thinking, what about if I want rewards? What about the rewards? The reward? If you have the intention, you get the rewards. And some people I think this is freaky stuff here. How does the chef know this is tapping into our brains?
In Shama, this is from Allah that USMC Elena so Allah inspires the teacher to touch on a point that is in your heart this happens it's I've experienced this with my teachers as well. Happy the home lights amazing how Allah inspires the learning process when we teach about Islam, that when I was in a math class, I had questions in my mind, nobody answered.
But if I'm in an Islamic class, at least in my mind, but what about this and the teacher brings it up, by the way, and this is, this is from Allah subhanho wa Taala. And Allah subhanho wa Taala Allah knows best. All right, so we said Allah is not from here. What do we mean by this for example, washing your clothes or cleaning
Carpet off and impurity for example, right? If you had a mess on your carpet, you clean your carpet you didn't intend Allah. Now you want to praise Allah on that carpet. Is it allowed or not? Yes or no. But what about the headache in the Malema? rodinia? You didn't have the intention? What about this brothers and sisters? What do you say?
What do you say? The general means everything needs needs or intention. So you didn't have an intention. You need to wash the cup with the game with intention now, even though there's no impurity, but you need to do it again with intention. What do you think?
correct or incorrect? Why is it incorrect?
Because
what does that got to do with anything and what to do? What does that mean?
You have to have intentions about everything the headache is encompassing.
But the the Hadith the Hadith says, there's nothing about your actions except to be judged by the intention. The intention wasn't there. How are we going to judge this correct or incorrect? The Hadith is very encompassing.
That Hadith is general but it doesn't mean it entails certain exceptions. Right? So the Hadith is general in its instruction, but it is referencing a specific context meaning there's certain exceptions to the rule, such as
that which you have to leave, for example, you leave Hara, for your leaving her arm to be correct. You need an intention for it to be correct. To be accepted by Allah. You stayed away from alcohol, but you stayed away from it in your heart. Did you think okay, I'm making the intention. Stay away from alcohol. You just stayed away from it. You're on the plane, they were passing, you asked for a cup of water. You didn't ask for the alcohol. You stayed away from it in your mind you it's haram forbidden but your intention wasn't there, like you have an intention when you pray and so on and so forth. Right? Do we say that your action is not accepted? Because you didn't intend? We say no, this
is
true, the things you have to leave. You don't need an intervention for them.
Right. But obviously, in terms of reward based on the presence of mind that you had the presence of heart dependent, how attached it was to align your reasoning for it, and no doubt that he was different, because there's a difference between someone who does something as a norm and someone who does something for the sake of Allah subhanho wa Taala. So leaving things for this does not need an intention. This is an exception to the rule. And Allah subhanho wa Taala Allah knows best. Okay. Now the scholars say that when we look at this Headey, we see that this hadith cannot be detached from the discussion of our intentions. Because every action, there's nothing about your action that will
be judged by intentions. So they go on to teach us that intentions they place in the hearts not on the tongue, which means that if you intend something on your heart, but you make a mistake with your tongue, your action is to correct
correct or incorrect, why the baseline understanding will be what is in your heart. If you intend to pray Salah for the sake of Allah, but you started on your tongue and you said something wrong. The Salah is correct, why the place of the intention is the heart number one. Number two, there is no need for you to mention anything using your tongue.
This is not a condition
that today some people say I am praying for a cat so that the door the compulsory units facing the table for the sake of Allah Allahu Akbar,
behind the Imam on this day, on this date at this time in this Masjid
this is this is this is not from the son of the Prophet salallahu alayhi wasallam it's enough for you to know in your heart, what you're doing and why you're doing it, what and why? I know what and I know what I'm doing for years of God, why because this is the command of Allah subhanho wa Taala for as long as this is present in your heart where you know, this is not a random activity that suffices.
And the scholars go on to say that it needs to be Sherry it be ama europea. Money, that when we talk about the NEA in the Sharia, it has two meanings. The first meaning is the intention in association with the act of worship.
And the second one is the Nia in association with the one who is being worshipped and explained these two things.
The Nia in association to the act of worship,
is this act of worship compulsory is
what differentiates between two units of solid sulphated which is cylinder and two units of solids and fracture which is compulsory watch. What is the differentiator?
What
Come on guys, this is not a trick question.
your intention.
It's the same action. You could read the same surahs that you read in the Tucson of Serato failure for that in your two photos of Serato fetcher and
It will be exactly the same, the two the two versions of the Sunnah. But what would differentiate it in terms of you having completed an obligation upon you that now if you pass away, you don't have to answer for the two, the two similar approaches that you have to pray, what is it differentiate the intention? So we see here that the intention has different roles. One of the rules of the intention is to differentiate between the acts of worship that this act is worship. This act is shouldn't this act is a worship in at a particular time, for example, you might have a compulsory fast to do, like you made a promise to Allah the real life This happens in my life, how fast so it happened. Now you
have to fast but it is the same as the past of Ramadan, which is also compulsory. So the intention is the differentiator between the types of compulsory acts that you do. And then the types of acts between compulsory and Suna and so on and so forth. Does that make things clear? So this is what the scholars mean when they say,
need to take a look at the better that the NEA in association with the act of worship.
For example, four units of door four units of awesome, exactly the same fella what differentiates it that this is before and this is outside?
Estonia,
right. For example, when you travel, right, so the brothers and sisters who are shortening the Salah, and combining you pray two units of prayer, and then another two units of prayer straight after it's exactly the same. What differentiates it that this is? This is awesome.
It's so powerful. There's math related to the intention is and why am I even says that the religion revolves around three narrations, this being one of them, it's a massive matter.
The second issue is the intention in association with the one who is worshipped.
Which means
really what we call a class today. What we know as a class is not only today's will always call the class, that I'm doing it for the sake of Allah, I'm not doing it for the sake of my parents. I'm not doing it for the sake of name, I'm not doing it for the sake of fame. I'm not doing it so people can call me intelligent or call me a good recite of the Quran or call me this and call me that does that make sense? So this is in relation to the to the one who is worshipped. So the intention differentiates between the types of worship and it also differentiates between it being an act of worship with not being an act of worship, meaning it being something done for Allah and being done
for other animals.
The third matter, which we can add to this, is that the intention has a part to play in converting a mundane activity of life into an act of worship. And we learned this from we're in liquidity Marie mandawa. The second part of this particular happy they wish the Prophet sallallahu alayhi wa sallam said, and every man shall have only that which he intended meaning shall be rewarded based on his intentions. So for example, a person goes to the gym.
He or she runs on the treadmill.
Okay. And
you burn your 150 calories or whatever,
which is about three Oreo briskets worth. Just so you know, because when you go to the restaurant,
we counting calories, right? So you, you, you, you 150 calories you burnt on the treadmill, what's the difference between you just burning 150 calories, and you burning 150 calories and building Jen at the same time?
What's the difference? They intention
that you could burn the 150 calories on the treadmill, but at the same time plant 150 trees in general,
if you ran on the treadmill, not to lose weight, but for the pleasure of Allah. With the net result of you being the losing weight, that's going to happen by default. By Design. If you run on the treadmill, you burn calories. By Design, the chairman is not going to say whoa.
I'm sorry. I'm sorry. You didn't intend burning calories. So you've lost your hair, you have the same calories as you had 30 minutes ago. Now you
by design, you will lose your 150 calories. But if you ran on it for the sake of Allah, your time on the treadmill became agenda building exercise.
Take it to other matters, you go to work, what's the difference between the person who goes to work for the sake of the salary and to have employment and covered the bills and the person who goes to work for the sake of the salary to cover the bills, but at the same time he or she was genuine that work. All that time stuck in traffic you build engine all the time at work you building. When you come home, you boudjellal
you don't come home and rest from a tough day at work. You come and rest from a tough day building gentlemen, what differentiates
ranges, if you go to work for the salary, while even the non Muslims go to work for the salary, what's the difference between you? And then
if you go to university, what's the difference between the person who gets a degree for the sake of the degree and job security, and the person who goes to university and gets the degree and job security and transgender at the same time? What's the difference? The differentiator is the intention. If you go to university with the objective being the qualification, the degree, what you the certificate that you get, you haven't differentiated yourself between you and the rest of society. They do it for the same reasons, but you reverse live. Allah has given you the ability to build your agenda with every breath, you speak, every breath you breathe, and every blink that you
experiences, but you got to activate the switch that you have when you said La ilaha illAllah Muhammad Rasul Allah, how do you activate that switch, you activate that switch, by making a lot the purpose behind that which you do. And that way you convert a mundane activity of life, which everyone does into an act of worship, you convert an ad, which is a norm into an a bed, which is an act of worship, through the intention. So look at this, what he's telling us, right, when the Prophet sallallahu alayhi wa sallam says there's nothing about your actions, except that they will be judged based on your intentions, and every person will be rewarded based on the reality of the
intention. This is across the board, in terms of the intention being used to differentiate between the type of worship being offered, whether it's whether it's us or whether it's
Suna, whether it's part of the guest, number one, number two, in terms of whether it's for the sake of Allah or not, and number three, in terms of converting a mundane activity of life into an event, a Muslim should be he or she, that builds gender
all the time.
If you you know, we mentioned the earlier when Allah subhanho wa Taala says, wonderful oxygen level is allele Abul that there's nothing behind you as a creation except that you were created to worship Allah.
But is the mercy stayed after that?
There's a lot safer. akima salado Zakat will agree with Maha carbon Hashanah.
does Allah say you are not created except worship Allah. So observe the salah and pay the Zakah and donate your money? And what is Allah see after that?
What does he say Murray dooming mean risk for asking from you sustenance.
Well, not only to a utility mode, we're not asking you to be fetus.
In Allahu Allah Zack, Indeed Allah is the Sustainer
Why does Allah bring our attention to a matter of the dunya? A normal mundane act of life getting a job getting a degree going to university so you can put food on the table as most of us say we're put food on the table?
Why does Allah have to say you are not created except to worship Allah tell us that you are not sent here to feed people Allah feeds.
It is as if Allah is telling us You are not created to worship Allah. So find a line everything that you do, the job that you take the degree that you study, the walks that you take the holidays that you take in everything, make a lot the purpose, and everything else will be a net result of what you do and you will enjoy it anyway. You go to university you study the net result of that is a degree
and job security.
If the economy is right, of course,
that's the net result. But don't lose gender. If building gender only happened when you pay salah and pass them on even if you live for 70 years. How much gender would you see books for you? Because let's face it, brothers and sisters, how much time in our day do we spend praying most of the day?
No.
If you add up the cost of solar that you need to observe perhaps 20 to 30 minutes of your day spending Salah if you could only build gentlemen Salah what you only spend 30 minutes of that day building gender. Imagine when you go to your agenda, how much empty landscape you're going to see.
No, you got to be genuine with every breath you take how by making a love the purpose behind that which you do. And that's what you got to do. If you go to work, go to work for the sake of Allah, that Allah loves the stronger believer more than the weaker one the one who is able to have that gives us better than the one that receives and through this I can feed my family which is a sidecar the Prophet sallallahu alayhi wa sallam taught me this and he was taught by Allah, I can teach the poor I can go for Hajj. This is my purpose. I just put food on my table because that's what I have to do. Now you found Allah. If you go to the gym, to to be healthy. I'm at the gym for the sake of
Allah because the stronger believer is more
Beloved to ally this body is an Amana and the healthy I am the more I can worship on blogger strong I can be the more effective I can be in his worship, the more
meaning I can offer more benefit to the online now you have substantial intentions you found a line that which you do. So you will be rewarded for every second you spend doing that. And so on and so forth. I'll leave you to digest over this and we will take a short break and inshallah when we return we will continue or some Allahu wa Sallim wa barik ala nabina Muhammad wa ala alihi wa sahbihi ajwain