TagHell

Your Intention Makes the Difference – Part 3

If you have read the first two parts of these series, you would know by now that your intention really makes the difference between success and failure. Success by winning Paradise in the hereafter or failure by entering into the Hell fire. Your intention, your sincerity towards Allah in your deed will decide whether it is an acceptable deed or not, as the Prophet Sallallahu ‘Alayhi wa Sallam relates to us:


“Allah does not accept any deed except that which is done only for Him and to seek His pleasure.”

Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 52

But now we are going to answer an important question in this article:

Is a sincere intention to please Allah enough to make a deed permissible?

To answer this, we must first understand that the intention is always one of two players in a deed. The other player that accompanies an intention almost all the time is the action itself. We know what the Prophet Sallallahu ‘Alayhi wa Sallam has said about the intention. Now what has the Prophet Sallallahu ‘Alayhi wa Sallam said about the action? He said:

“Whoever does any action that is not in accordance with this matter of ours (that is Islam), will have it rejected.”

Narrated by Muslim, al-Aqdiyyah, 3243

From this we understand that although the intention is an important component of the deed, it is NOT enough to make a deed permissible. It has to be accompanied by an action that is within the guidelines of the matters taught to us by Allah Subhanahu wa Ta’ala and His Messenger Sallallahu ‘Alayhi wa Sallam.

The hadeeth above is so profound that the scholars of Islam have many things to say about it:

Ahmad ibn Hanbal said: “The principles of Islam are covered by three hadeeth”:

  • The hadeeth related by `Umar that actions are but by intentions,
  • The hadeeth related by `Aishah that states whoever innovates a matter in this matter of ours will have it rejected, and
  • The hadeeth related by al-Nu`man ibn Bashir which states that what is lawful is clear and what is unlawful is clear.

Al-Hakim relates that Imam Ahmad said: “It would be appropriate to mention these three hadeeth at the beginning of every book on the subject, since they are the foundations of the hadeeth”:

  • The one stating that the actions are by intentions,
  • The one stating that the creation of one of you is brought together in the womb for forty days, and
  • The one stating that whoever innovates something in this religion of ours will have it rejected

So from the matter above we can conclude that for any deed to be accepted, you have to bring two things with it. If even one of these is missing, Allah will not accept your deed:

  1. The intention of worship should be to sincerely please Allah alone.
  2. The action of worship should be in accordance with the Law of Allah and His Messenger.

The two conditions for the acceptability of any deed

The two conditions above have been mentioned by numerous scholars of Islam:

1) Ibn al-Qayyim (may Allah have mercy on him) said: “Allah has made devotion of worship to Him alone and following the Sunnah the means of deeds being accepted; if these conditions are not met, then deeds are unacceptable.”

[Al-Rooh, 1/135]

2) On this Aayah:

“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.”

[Surat Al-Kahf: Aayah 110]

Ibn Katheer comments saying: “These two factors form the basis for an acceptable deed: it must be done sincerely for the sake of Allah alone, and it must be correct and in accordance with the Shari’ah (law) of the Messenger of Allah (peace and blessings of Allah be upon him).’

And on this Ayah:

“And who can be better in religion than one who submits his face to Allah and he is Muhsin.”

[Surat An Nisa: Ayah 125]

Ibn Kathir explains the meaning saying: “Meaning, performs the good actions in sincerity for his Lord with faith and awaiting the reward with Allah, following the correct guidance that Allah legislated in the religion of truth which He sent His Messenger with. These are the two conditions, in the absence of which no deed will be accepted from anyone:
a) Sincerity and
b) Correctness.
The work is sincere when it is performed for Allah alone and it becomes correct when it conforms to the Shari`ah. So, the deed becomes outwardly correct with following the Sunnah and inwardly correct with sincerity. When any deed lacks either of these two conditions, the deed becomes null and void. For instance, when one lacks the pillar of sincerity in his work, he becomes a hypocrite who shows off for people. Whoever does not follow the Shari`ah, he becomes an ignorant, wicked person. When one combines both pillars, his actions will be the deeds of the faithful believers whose best deeds are accepted from them and their errors erased.

[Tafseer lbn Katheer]

3) On this hadeeth:

‘Actions are only judged by intentions’ [Saheeh al-Bukhaari #1]

Sheikh al-Albani, May Allah be pleased with him, explained: “Many people know this hadeeth in wording but don’t understand its meaning. Why? Because oftentimes we turn (to some people) and say: ‘Ya akhee, this action that you are doing, or this statement that you are uttering, is not a righteous action.’ What is the answer? ‘Ya akhee, the Messenger (sallAllahu ‘alayhi wa sallam) said: ‘Actions are only judged by intentions’ and my intention is good! My intention is righteous!’

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 either one is not enough without the other.”

4) Ibn Rajab (may Allah have mercy on him) said: “This hadeeth (“Whoever does any action that is not in accordance…..”) forms one of the most important principles of Islam. It is like a scale for weighing up deeds according to their outward appearance, just as the hadeeth ‘The reward of deeds depends upon the intentions’ is the means of weighing up the inner nature of deeds. Just as every action which is not intended for the sake of Allah brings no reward to the one who does it, so too every deed which is not in accordance with the command of Allah and His Messenger will also be rejected and thrown back at the one who does it. Everyone who innovates in Islam something for which Allah and His Messenger have not granted permission, that thing has nothing to do with Islam.

[Jami’ al-‘Uloom wa’l-Hikam, part 1, p.176]

Incorrect actions are widespread in the Muslim ummah, where a person might think the intention is good but the action itself is an innovation in Islam. Again, repeating what was said by Ibn Rajab above about innovations:

Everyone who innovates in Islam, something for which Allah and His Messenger have not granted permission, that thing has nothing to do with Islam.

Innovations in Islam and the warning against them

Some common actions of worship that some Muslims do with a good intention but are innovations in Islam because the action itself is incorrect are as follows:

  1. Asking for help from a righteous dead person in a graveyard or shrine thinking that he/she has special virtues to provide sustenance, health and protection.
  2. Religious festivals and birthday celebrations like celebrating the birthday of the Prophet Sallallahu ‘Alayhi wa Sallam.
  3. Wearing amulets and hanging special ornaments in the house seeking protection through it from evil.
  4. Religious music such as qawwalis that is done in remembrance of Allah and His Messenger.
  5. Reciting Surat Al-Fatihah on special occasions such as on the meal that is offered upon the death of a person, which is an innovation also.
  6. Reciting dhikr (remembering Allah) in a manner and in a number not prescribed by authentic teachings from Allah and His Messenger.
  7. Isolating certain nights to stand in worship reciting Surahs in an innovated manner and number, such as on the night of 15th of Sha’ban (known as Shab-e-Baraat in the Indian subcontinent) and 27th of Rajab (Shab-e-Mi’raj).
  8. Supplicating to Allah in unison with the imam after every Salah except in acceptable forms prescribed by the laws of Allah and His Messenger such as in Witr salah in Taraweeh.
  9. Uttering the intention out allowed such as the intention to pray.

The above are just a handful of the the great number of innovations plaguing the Muslim ummah today. These innovations arise when Muslims do not bring the two conditions for the permissibility of a deed of worship together.

Imaam ash-Shaatibee (rahima-hullaah) mentions:

“Linguistically bid’ah (innovation) means ‘a newly invented matter’. The Shari’ah definition of bid’ah as: ‘A newly invented way [beliefs or action] in the religion, in imitation of the Shari’ah (prescribed law), by which nearness to Allah is sought, [but] not being supported by any authentic proof – neither in its foundations, nor in the manner in which it is performed’.”

[Al-I’tisaam of ash-Shaatibee, 1/37]

The Prophet Sallallahu ‘Alayhi wa Sallam was very severe in warning us against any innovation in Islam. He Sallallahu ‘Alayhi wa Sallam said:

“Beware of newly-invented matters, for every newly- invented matter is a going astray.”

Classed as saheeh (authentic) by al-Albani in Saheeh Sunan al-Tirmidhi, no. 2157

The warning against innovation in the religion of Islam is given to us every Friday using the words of the Prophet Sallallahu ‘alayhi wa Sallam, reminding us of the need to be aware of it and avoid it:

إِنَّ أَصْدَقَ الْحَدِيثِ كِتَابُ اللَّهِ وَأَحْسَنَ الْهَدْيِ هَدْيُ مُحَمَّدٍ وَشَرُّ الْأُمُورِ مُحْدَثَاتُهَا وَكُلُّ مُحْدَثَةٍ بِدْعَةٌ وَكُلُّ بِدْعَةٍ ضَلَالَةٌ وَكُلُّ ضَلَالَةٍ فِي النَّارِ

“The truest word is the Book of Allah and the best guidance is the guidance of Muhammad. The most evil matters are those that are newly invented (in the religion), for every newly invented matter is an innovation. Every innovation is misguidance and every misguidance is in the Hellfire.”

Source: Sunan al-Nasā’ī 1578
Grade: Sahih (authentic) according to Al-Albani 

Note that the kind of innovation that is prohibited are those that are introduced in the matters of the religion of Islam, as is clearly stated in the hadeeth discussed earlier where the Prophet Sallallahu ‘Alayhi wa Sallam said: Whoever does any action that is not in accordance with this matter of ours (that is Islam), will have it rejected.”. This is not innovation in the matters of this world such as innovation of cars for example for the ease of the people.

Innovation in Islam stems from differing from the Qur’an and Sunnah. And differing from the Qur’an and Sunnah is what destroyed the Jews and the Christians. In the beautiful Surat Al-Bayyinah, Allah subhanu wa Ta’ala describes exactly that.

He Subhanahu wa Ta’ala says:

And the people of the Scripture (Jews and Christians) differed not until after there came to them clear evidence. (i.e. Prophet Muhammad (Peace be upon him) and whatever was revealed to him).
[Surat Al-Bayyinah: Aayah 4]

Ibn Kathir explains the Ayah above in his Tafseer by saying:

“This refers to the people of those divinely revealed Scriptures that were sent down to the nations that were before us. After Allah established the proofs and evidences against them, they divided and differed concerning that which Allah had intended in their Scriptures, and they had many differences. This is like what has been reported in a hadeeth that has many routes of transmission:

The Prophet Sallallahu ‘Alayhi wa sallam said:

“Verily, the Jews differed until they became seventy-one sects. And verily, the Christians differed until they became seventy-two sects. And this Ummah will divide into seventy-three sects, and all of them will be in the Fire except one. They (the sahabah) said, “Who are they, O Messenger of Allah? ” He replied, “Those who are upon what I and my Companions are upon.”

It was narrated from Mu’aawiyah ibn Abi Sufyaan (may Allah be pleased with him) that he said: The Messenger of Allah (peace and blessings of Allah be upon him) stood among us and said: “Those who came before you of the people of the Book split into seventy-two sects, and this ummah will split into seventy-three: seventy-two in Hell and one in Paradise, and that is the jamaa’ah (main body of Muslims).”
Narrated by Abu Dawood (4597) and others; classed as saheeh by al-Haakim (1/128),

Sheikh ul Islam ibn Tamiyyah said in Majmoo’ al-Fataawa (4/155) (3/346): “The sign of these groups – i.e., the seventy-two groups that go against Ahl al-Sunnah wa’l-Jamaa’ah – is that they forsake the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.”

Sheikh Saalih Al-Munajjid has published on islamqa.info: “The cause of difference and division among these groups mentioned in the hadeeth has to do with fundamental matters of religion and basic issues of ‘aqeedah, not differences of opinion regarding fiqh.” [1]

Aqeedah refers to: what a Muslim believes in his heart about the matters which are known from the Qur’an and the Prophetic Sunnah, in acknowledgement of the truth of Allah and His Messenger. [2]

That’s why Ibn Taymiyah (may Allah have mercy on him) says:

“The saved group is described as Ahl al-Sunnah wa’l-Jamaa’ah, and they are the greater majority and the vast multitude. As for the other groups, they are followers of weird ideas, division, innovation and whims and desires, and none of these groups reached anywhere close to the size of the saved group, let alone being equal to them, rather some of these groups are very small in number. The sign of these groups is that they go against the Qur’aan, Sunnah and scholarly consensus. The one who follows the Qur’aan, Sunnah and scholarly consensus is one of Ahl al-Sunnah wa’l-Jamaa’ah.”

[Majmoo’ al-Fataawa (3/346).]

Keep in mind that the widely known 4 imams viz. Imam Abu Hanifa, Imam Malik, Imam Shafi’i and Imam Ahmad ibn Hanbal and their madhabs are not one of the sects.

The Imams of the four madhab knew the seriousness of introducing innovations in Islam by moving away and differing from the Qur’an and Sunnah. All of them are famously known to have said,

“If I say something then compare it with the book of Allah and the Sunnah of his messenger and if it agrees with them then accept it and that which goes against them then reject it and throw my saying against the wall!”

[An Nawawee, al Majmoo (1/63) and Ibn ul Qayyim, A’laam ul Muwaqqi’een (2/361)]

What is important to be kept in mind from the matter above is that not all deeds done with a good intention are righteous. There are many innovative practices that were introduced and will continue to be introduced by the sects that differ from the Qur’an and Sunnah. You need to be aware of these sects and innovative practices with knowledge to protect yourself and guide those who don’t know. And more importantly, you need to make sure that your deed meets the two conditions for it to be acceptable by Allah Subhanahu wa Ta’ala. Which is that, it must be performed with a sincere intention to please Allah alone and the action of worship performed must be from the guidelines given to us by Allah and His Messenger and not an innovation in Islam that differs from the law of Allah and His Messenger. 

 

Some important pieces of advice

Before his death, the Prophet Sallallahu ‘Alayhi wa Sallam gave this ummah some very important pieces of advice in order to safeguard themselves from innovative sects and religious practices and to ensure that the two conditions for the permissibility of a deed are met. Allah Subhanahu wa Ta’ala let the Prophet Sallallahu ‘Alayhi wa Sallam know that the Muslim ummah will be split into multiple sects and that there will come a time when there will be a lot of differences, which is the time we live in today. In such a time, this is the Prophet Sallallahu ‘Alayhi wa Sallam’s advice to you:

Advice number 1:

“Indeed, whoever among you lives (for a long time) he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided caliphs. “

Jami At tirmidhi 2676, Book 41, Hadith 32

Advice number 2:

“I have left behind two things, you will never go astray as long as you hold fast onto them, the Qur’an and Sunnah.”

 Muwatta Imam Malik, 1601

Advice number 3:

“You have to follow my Sunnah (way) and the way of my rightly-guided successors (al-khulafa’ al-rashidoon); bite onto it with your eyeteeth (i.e., cling firmly to it).”

Narrated by al-Tirmidhi, al-‘Ilm, 2600

Advice number 4:

“You must adhere to my Sunnah and the way of the Rightly-Guided Caliphs who come after me. Adhere to it and cling to it strongly, and beware of newly-invented matters, for every newly-invented matter is an innovation (bid’ah) and every innovation is a going astray.”

Narrated by Abu Dawood (4607) and classed as saheeh by al-Albaani in Saheeh Abi Dawood

If we had to summarize the advises of the Prophet Sallallahu Alayhi wa Sallam above into a single statement, it would be: 

Stick to the Qur’an and Sunnah upon the understanding and implementation of the rightly guided Salaf as-Saalih.

Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said: 

“The sign of the people of bid’ah (innovation) is that they do not follow the salaf.”

End quote from Majmoo’ al-Fataawa (4/155).

Who are the Salaf as-Saalih?

Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -rahimahullah-said:

“The Salaf as-Saalih (Pious predecessors) includes the three generations about whom the Messenger SallAllahu ‘Alayhi wa Sallam testified regarding their goodness in a Hadeeth whose authenticity is agreed upon.  Rather this Hadeeth has reached the level of Mutawwatir due its many chains in the Saheeh of Muslim and other than them from a great deal of the Companions, that the Prophet SallAllahu ‘Alayhi wa Sallam said:

“خير الناس قرني ثم الذين يلونهم ثم الذين يلونهم ثم الذين يلونهم” 

“The best people are my generation then those who will come after them and then those after them…”

Ṣaḥīḥ al-Bukhārī 6065, Ṣaḥīḥ Muslim 2533

Sheikh al-Albani continues, “So the three generations whose goodness has been testified are the ones who are intended by being the Salaf as-Saalih.”

The narration above is a command from the Prophet Sallallahu ‘Alayhi wa Sallam, his command to follow the Salaf as-Saalih and his affirmation that their path is the only correct path.

Where is the command of Allah Subhanahu wa Ta’ala to follow the Salaf as-Saalih and his affirmation that their path is the only correct path? It is in the Qur’an as follows:

And the first to embrace Islam of the Muhajirun (those who migrated from Makkah to Al-Madinah) and the Ansar (the citizens of Al-Madinah who helped and gave aid to the Muhajiroon) and also those who followed them exactly (in Faith). Allah is well pleased with them, as they are well pleased with Him.
He has prepared for them Gardens under which rivers flow (Paradise), to dwell therein forever. That is the supreme success.

[Surat At-Tawbah: Aayah 100]

On this Aayah Sheikh al-Albani comments:

“Indeed this noble Aayah is the foundation from where it is necessary for every Muslim to spring forward from to get to know the Da’wah which some of the scholars, in the past and present have defined as the ‘Da’watus–Salafiyyah’.
Whoever truly wants to return to the Book and the Sunnah then it is necessary for that person to return to what the Companions of the Prophet Sallallahu ‘Alayhi wa Sallam were upon, and the Tabi’een (the successors of the Companions) and the successors of the Ta’abeen.”

[Taken from a tape entitled ‘Dawatus-Salafiyyah’]

So in summary the Salaf as-Saalih are the first three generations whom Allah and His Messenger Sallallahu ‘Alayhi wa Sallam have commanded us to follow, imitate and understand the Qur’an and Sunnah like the way they understood it. They are:

1st generation – The Sahabah (Those who met the Prophet Sallallahu ‘Alayhi wa Sallam as believers and died in a state of believing in him as Muslims).

2nd generation – Tabi’een (Those who came after the period of the Prophet Sallallahu ‘Alayhi wa Sallam, who did not meet the Prophet Sallallahu ‘Alayhi wa Sallam, but met the Sahabah as believers and followed the teachings of the Sahabah and died as Muslims.)

3rd generation – Atba at Tabi’een (Those who came after the period of the Tabi’een, who did not meet the Sahabah, but met the Tabi’een as believers and followed the teachings of the Tabi’een and died as Muslims.)

Some practical steps in order for us to ensure that the action in our deed is from the teachings of the Qur’an and Sunnah:

1. Obtain knowledge of the religion of Islam from true scholars so that your action is based upon clear evidence from the Qur’an and authentic Sunnah. If someone comes with something new that you do not know of, ask for evidence. 

Allah Subhanahu wa Ta’ala commands ask to verify some new piece of knowledge that comes to us with clear evidences:

O you who believe! If a rebellious evil person comes to you with a news, verify it, lest you harm people in ignorance, and afterwards you become regretful to what you have done.
[Surat Al Hujurat: Aayah 6]

Say, “Produce your proof, if you should be truthful.”
[Surat Al Baqarah: Aayah 111]

If we don’t know whether an action is a permissible form of worship, then Allah Subhanahu wa Ta’ala tells us to:

“Ask the people of the knowledge if you do not know.”
[Surat Al-Anbiya: Aayah 7]

The Messenger of Allah, peace and blessings be upon him, said,

“Seeking knowledge is an obligation upon every Muslim.”

[Source: Sunan Ibn Mājah 224
Grade: Sahih (authentic) according to Al-Albani]

He Sallallahu ‘Alayhi wa Sallam also warned us to take knowledge from the true scholars before it is taken away:

“Allah does not take away the knowledge by taking it away from the hearts of the people, but He takes it away by the death of the Scholars till no Scholar remains. Then people will take as their leaders the ignorant who when asked will give their verdict (fatwa) without knowledge. So they will go astray themselves and will lead the people astray.”

[Reported by Al-Bukhārī, no. 100]

In a wording, he said, “There will remain the ignorant from whom verdicts (fatwas) will be sought. They will give verdicts based upon their own opinions, so they will go astray and will lead the people astray.”

[Al-Bukhāri no. 7307]

Ibn Mas’ūd said,

“Learn knowledge before it is taken away, and it is taken away by the death of the scholars. Beware of going extremes and delving too deeply, and beware of innovations. Upon you is to adhere to the ancient affair.”

[See Ad-Dārimī with the explanation, Fathul-Mannān 2/115, Al-Musannaf of Abdur-Razzāq 11/252, Jāmi’ Bayān Al-‘Ilm wa Fadlihi 1/152, Al-‘Amr bil-Ittibā’ p. 59)

Mu’aadh ibn Jabal (Radhi Allah ‘Anhu) said:

“O’ people, you must seek knowledge before it is taken away, for indeed when its people (the scholars) die, it will be taken away. And beware of bid’ah, innovation and sophistication, and adhere to the ancient way [i.e., the way of the Prophet (sallallahu ‘alayhi wa sallam)].”

[Al-Bidaayah wan-Nahy ‘anha by Ibn Waddaah]

And always, always ask for evidence from the Qur’an and Sunnah with regards to the act of worship that you are about to perform:

The author, (Imām al-Barbahārī) may Allah have mercy upon him said; “Examine! May Allah have mercy upon you, the speech of every person that you hear, practically in your day and age. Do not act in haste and do not enter into anything from it until you ask and see – Did any of the companions of the Prophet sallallahu ‘alayhi wa sallam speak concerning it or any of the scholars? For if you find a narration from them concerning it then hold tightly onto it and do not exchange it for anything nor give anything precedence over it and consequently fall into the Hell-Fire.” [4]

Sheikh Saalih Al-Fawzaan says:

“Beware and do not rush into accepting speech upon false value even if you are impressed and carried away by his eloquent speech, ability to manipulate words and lectures, do not hasten to it until you have looked into it and examined it against the Qurʾān and Sunnah. Look to see who said (this speech), is he a person of understanding or not? Ask the people of knowledge about him and examine to see if any of the salaf had preceded him in his speech. I have warned against this on many occasions, do not introduce opinions, views, statements that have not been mentioned before (from any of the salaf).” [4]

[Ithāf al-Qāriī fī Sharh us-Sunnah of Al-Barbahārī, 1/102-109 of Shaykh Ṣāliḥ ibn Fawzān al-Fawzān]

 

2. Ensure that the action is something which the Salaf as-Saalih have known to have done and it is not something newly introduced. Stop where they stopped. 

It is easy to understand this point when we realize that Allah Subhanahu wa Ta’ala perfected and completed the religion of Islam during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. All the rules and regulations of worship were sent through revelation during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. The revelation also stopped during the time of the Prophet Sallallahu ‘Alayhi wa Sallam. Then how can someone come after and introduce something new to a religion that Allah Subhanahu wa Ta’ala said is perfect and complete?

This day, I have perfected your religion for you, completed My Favor upon you, and have chosen for you Islam as your religion.
[Surat Al-Maidah: Aayah 3]

Allah Subhanahu wa Ta’ala perfected the religion to the extent that He taught us through His Messenger Sallallahu ‘Alayhi wa Sallam how to clean ourselves after excretion and urination, to a level of perfection that someone was very amazed at this and said to Salman Al-Farsi RadhiAllahu ‘Anhu:

“Your Prophet Sallallahu ‘Alayhi wa Sallam teaches you about everything, even about excrement.”

To which Salman Al-Farsi RadhiAllahu ‘Anhu responded:

“Yes, he has forbidden us to face the Qibla at the time of excretion or urination, or cleansing with right hand or with less than three pebbles, or with dung or bone.”

[Sahih Muslim: Book 2, Hadith 73]

The companions of the Prophet Sallallahu ‘Alayhi wa Sallam practiced the perfect religion. It is enough for us to follow them.

Hudhayfah ibn al-Yamaan (RadhiAllahu ‘Anhu) said:

“Do not perform any act of worship that was not practiced by the Companions of the Messenger of Allah, for the earlier generation did not leave any room for the latter to add anything (to the religion). Fear Allah, O’ readers, seekers of knowledge, and follow the path of those who came before you.”

[Narrated by Ibn Battah in Al-Ibaanah]

Imaam Al-Awzaa’ee (d.157) said:

“Make yourself patient upon the Sunnah, stop where the people stopped, speak with what they spoke with, and refrain from what they refrained from. And follow the path of your Righteous Predecessors (Salaf-as-Saaliheen) for verily, sufficient for you is that which was sufficient for them.”

[Related in Ash-Shari’ah, by Al-Aajurree, p. 58]

‘Abdullaah Ibn Mas’ood (RadhiAllahu ‘Anhu) said:

“Whoever wants to follow an example, let him follow the example of those who have passed away, the Companions of Muhammad (sallalahu ‘alayhi wa sallam). They were the best of this ummah, the purest in heart, the deepest in knowledge, the least in sophistication. They were people whom Allah chose to be the Companions of His Prophet Sallallahu ‘Alayhi wa Sallam and to convey His religion, so imitate their ways and behavior, for they were following the Straight Path.”

[Al-Baghawi in Sharh as-Sunnah]

‘Abdulaah Ibn Mas’ood (RadhiAllahu ‘Anhu) said:

“Follow and do not innovate, for everything has been taken care of, and you must follow the ancient way (i.e., of the Salaf).”

[Ad-Daarimi in his Sunan]

‘Abd-Allah ibn ‘Umar (RadhiAllahu ‘Anhu) said:

“People will continue to adhere to the correct way so long as they follow the footsteps [of the Prophet (sallallahu ‘alayhi wasallam)].”

[Al-Laalkaa’i in Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah]

Ibn ‘Abbaas RadhiAllahu ‘Anhu said:

“Indeed the most detestable of things to Allah are the innovations.”

[As-Sunan al-Kubraa, 4/316]

Imam Ahmad ibn Hanbal said:

“The basic principles of Sunnah in our view are: adherence to the way of the Companions of the Messenger of Allah, following their example and forsaking bid’ah (innovation), for every bid’ah is going astray.”

[Al-Laalkaa’i in Sharh Usool Ahl as-Sunnah]

The author, (Imām al-Barbahārī) may Allah have mercy upon him said: “Safe yourselves from the small innovations, cause verily the small/minor innovations go to an extent and become major. Likewise every innovation in this ummah was minor in the beginning, seemed similar to the haqq (the truth). Everyone who performed it got deluded by it, to an extent that it became unavoidable. It later turned into a deen that is practiced. So the person who followed it left the Sirat al-Mustaqeem (the straight path).”

 

3) Do not decide whether an act of worship is acceptable or not based upon its good or bad appearance, logic or on weak opinion. Its permissibility depends only upon whether it is found in the Qur’an and authentic Sunnah or not.

‘Abdullaah Ibn ‘Umr said:

“Every bid’ah (innovation) is misguidance, even if people think it is good.”

[Al-Laalkaa’i in Sharh Usool I’tiqaad Ahl as-Sunnah wal-Jamaa’ah]

About the act of mas’aa (wiping over socks to complete the ablution) the Prophet Sallallahu ‘Alayhi wa Sallam taught us to wipe the top of the socks even though it is logically more sound to wipe the bottom of the socks because you find more dirt there. About this ‘Ali Ibn Abi Taalib (Radhi Allah ‘Anhu) commented:

“If religion were based on opinion (what people think is common sense), then we should wipe the bottom of the khuff (leather slippers) rather than the top, but I saw the Messenger of Allah wiping the top of them.”

[Ibn Abi Shaybah in Al-Musannaf]

Imam Al-Awzaa’i said:

“You must follow the footsteps of those who came before, even if the people reject you. Beware of personal opinions even if people make them attractive. The clear way is that of the Straight Path.”

[Al-Khateeb in Sharaf Ashaab al-Hadeeth]

Imaam Maalik said:

“Truly I am only a mortal: I make mistakes (sometimes) and I am correct (sometimes). Therefore, look into my opinions: all that agrees with the Book and the Sunnah, accept it; and all that does not agree with the Book and the Sunnah, ignore it.”

[Ibn ‘Abdul Barr in Jaami’ Bayaan al-’Ilm, 2/32]

Imaam Abu Haneefah said:

“When I say something contradicting the Book of Allah the Exalted or what is narrated from the Messenger (sallallahu ‘alaihi wa sallam), then ignore my saying.”

[Al-Fulaani in Eeqaaz Al-Himam, p. 50]

Imaam Ash-Shaafi’ee said:

“The Muslims are unanimously agreed that if a sunnah of the Messenger of Allah (sallallahu ‘alaihi wa sallam) is made clear to someone, it is not permitted for him to leave it for the saying of anyone else.”

[I’laam , 2/361]

Imaam Ahmad said:

“Do not follow my opinion; neither follow the opinion of Maalik, nor Shaafi’i, nor Awzaa’i, nor Thawri, but take from where they took (i.e. from the Salaf as-Sallih)”

[Ibn al-Qayyim in I’laam, 2/302]

 

To Conclude

Your intention makes the difference, but your sincere intention is useless if the action you perform is not according to the teachings of the Qur’an and Sunnah upon the understanding of the Salaf as-Saalih.

We will end this series with an incident that took place after the death of the Prophet Sallallahu ‘Alayhi wa Sallam, that shows to us how important it was for the Sahabah to ensure that both their intention and their action is according to what Allah and His Messenger had left them with in the Qur’an and Sunnah. Here is the incident:

Amr ibn Yahya said: “I heard my father narrating from his father who said:

“We were at the door of ‘Abd-Allah ibn Mas‘ood before the early morning prayer. When he came out we walked with him to the mosque. Abu Moosa al-Ash’ari came up to us and said, “Did Abu ‘Abd ar-Rahmaan come out to you yet?” We said, “No.” He sat down with us until [Abu ‘Abd ar-Rahmaan] came out. When he came out, we all stood up to greet him, and Abu Moosa said to him: “O Abu ‘Abd ar-Rahmaan, earlier I saw in the mosque something that I have never seen before, but it seems good, al-hamdu Lillaah.” He said, “And what was it?” He said, “if you live, you will see it. I saw people in the mosque sitting in circles waiting for the prayer. In every circle there was a man, and they had pebbles in their hands. He would say, ‘Say Allahu akbar one hundred times,’ and they would say Allahu akbar one hundred times; then he would say, ‘Say Laa ilaaha ill-Allah one hundred times,’ and they would say Laa ilaaha ill-Allah one hundred times; then he would say, ‘Say Subhaan Allah one hundred times,’ and they would say Subhaan Allah one hundred times.’ He asked, ‘What did you say to them?’ He said, ‘I did not say anything to them; I was waiting to see what your opinion would be and what you would tell me to do.’ He said, ‘Why did you not tell them to count their bad deeds and guarantee them that nothing of their good deeds would be wasted?’ Then he left, and we went with him, until he reached one of those circles. He stood over them and said, ‘What is this I see you doing?’ They said, ‘O Abu ‘Abd ar-Rahmaan, these are pebbles we are using to count our takbeer, tahleel and tasbeeh.’ He said, ‘Count your bad deeds, and I guarantee that nothing of your good deeds will be wasted. Woe to you, O ummah of Muhammad, how quickly you are getting destroyed! The Companions of your Prophet (peace and blessings of Allah be upon him) are still alive, his garment is not yet worn out and his vessels are not yet broken. By the One in Whose hand is my soul, either you are following a way that is more guided than that of Muhammad or you have opened the door of misguidance!’ They said, ‘By Allah, O Abu ‘Abd ar-Rahmaan, we only wanted to do good.’ He said, ‘How many of those who wanted to do good failed to achieve it! The Messenger of Allah (peace and blessings of Allah be upon him) told us that people recite Qur`an and it does not go any further than their throats. By Allah, I do not know, maybe most of them are people like you.’ Then he turned away from them. ‘Amr ibn Salamah said, ‘I saw most of the members of those circles fighting alongside the Khawaarij on the day of Nahrawaan.’ ”

[Reported by al-Daarimi, al-Sunan, no. , ed. by ‘Abd-Allah Haashim al-Yamaani. Al-Albaani classed its isnaad as saheeh in al-Silsilat al-Saheehah under hadeeth no. See Majma’ al-Zawaa’id by alHaythami ]

The point to understand from the hadeeth above is:

Even though the act of worship that the people in the masjid were performing by saying takbeer, tahleel and tasbeeh is an act that looked good in appearance and sincere in intention as they were praising Allah Subhanahu wa Ta’la, the sahabah still scolded them for doing it because it was an action done in a manner that was not prescribed by the Prophet Sallallahu ‘Alayhi wa Sallam and warned them to stop because they knew it will not be accepted by Allah Subhanahu wa Ta’ala.

The incident above is a lesson for us to ensure that our deeds with sincere intentions are always accompanied by correct actionIt warns us against becoming like those who try to change a religion that is already perfect by introducing new practices which will never be accepted by Allah, about whom the Prophet Sallallahu ‘Alayhi wa Sallam said:

“I will reach the Cistern ahead of you. He who comes to me will drink, and whoever drinks will never thirst again. There will come to me some people whom I will recognize and they will recognize me, then they will be prevented from reaching me. I shall say: ‘They are of me,’ but it will be said: ‘You do not know what they introduced after you were gone.’ So I shall say: ‘Away, away with those who changed (the religion) after I was gone.’”

[Narrated by al-Bukhaari (6212) and Muslim (2290)]

 

The Intention Makes the Difference Part 3

Resources used in making this article:

[1] https://islamqa.info/en/answers/90112/who-are-the-saved-group

[2] https://islamqa.info/en/answers/951/what-is-aqeedah

[3] https://theauthenticbase.wordpress.com/quotes-from-the-salaf/

[4] http://dusunnah.com/article/examine-the-speech-of-every-person-you-hear-today/

 

Your Intention Makes the Difference – Part 1

When you come across the aayaahs in the Qur’an that speak of the hell fire, you are left terrified, shaken, broken by the extreme nature with which Allah describes the destruction of it! Aayaahs of the Qur’an such as:

In fierce hot wind and boiling water
And a shade of black smoke,
Neither cool nor beneficial
[Surat Al-Waaqi’ah: Aayahs 42-44] 

There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves.
[Surat Ar-Rahmaan: Aayah 35]

For them there will be no food except from a poisonous, thorny plant, which neither nourishes nor avails against hunger.
[Surat Al-Ghashiyah: Aayahs 6-7]

Wherein he will neither die nor live.
[Surat Al-A’la: Aayah 13]

It is a fire about whose intense heat in comparison to that of the fire on earth has been described by the Prophet Sallalahu ‘Alayhi wa Sallam when he said,

“The fire of the Children of Adam that you all kindle is one part of the seventy parts of the fire of Hell.”
They (the Companions) said, “O Messenger of Allah! Isn’t it sufficient’?’
He replied,” It is more than it by sixty-nine times.”

Al-Bukhari and Muslim

It is a fire whose severe isolation and loneliness has been described by the sahabah and many scholars of the past.
Ibn ‘Abbas RadhiAllahu Anhu said, “Its doors will be closed.” and “they will have chains on their necks, and the gates (of Hell) will be shut upon them.”
Ad-Dahhak said, ُ”It will be sealed over them and it will have no door.”
Qatadah said, ُ”It will be shut and there will be no light in it, no escape, and no way out of it forever.”
Thabit Al-Bunani said, “It will burn them all the way to their hearts while they are still alive.” Then he said, “Indeed the torment will reach them.” Then he cried.

Such horrifying reports of the fire that Allah has prepared make you wonder how evil the people who enter it must have been, so much so that they weren’t able to attain Mercy from the Most Generous of those Who grants Mercy and Forgiveness. As Allah says:

None shall enter it save the most wretched.
[Surat Al-Layl: Aayah 15]

These must have been some really reaaaaally bad people who did some reaaally bad deeds.

But do you know who are the very first amongst the people who will enter such a fire? Here are the first three:

  1. A man who studied religious knowledge and taught it and who used to recite the Qur’an.
  2. A man who spent his wealth in every way possible way that Allah likes.
  3. A man who died as a martyr in the path of Allah. 

You don’t believe it? It is what the Prophet Sallahu ‘alayhi wa Sallam said himself:

On the authority of Abu Hurayrah (may Allah be pleased with him), who said: I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
“The first of people against whom judgement will be pronounced on the Day of Resurrection will be a man who died a martyr.
He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I fought for You until I died a martyr.’
He will say: ‘You have lied – you did but fight that it might be said [of you]: ‘He is courageous.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.

[Another] will be a man who has studied [religious] knowledge and has taught it and who used to recite the Qur’an. He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I studied [religious] knowledge and I taught it and I recited the Qur’an for Your sake.’
He will say: ‘You have lied – you did but study [religious] knowledge that it might be said [of you]: ‘He is learned.’ And you recited the Qur’an that it might be said [of you]: ‘He is a reciter.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into the Hell-fire.

[Another] will be a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His favors and he will recognize them.
[The Almighty] will say: ‘And what did you do about them?’
He will say: ‘I left no path [un-trodden] in which You like money to be spent without spending in it for Your sake.’
He will say: ‘You have lied – you did but do so that it might be said [of you]: ‘He is open-handed.’
And so it was said. Then he will be ordered to be dragged along on his face until he is cast into Hell-fire.”

It was related by Muslim (also by at-Tirmidhi and an-Nasa’i)

While Abu Hurayrah RadhiAllahu ‘Anhu was narrating this hadeeth, he was so traumatized by it that he kept gasping until his head fell forward and he needed the support of another person beside him.

These three people, in spite of all their hard earned effort towards doing good deeds, where did they fail? The failed in their sincerity towards Allah. And only that caused them to enter the Hell fire. Their intention is what made the difference.

We learn from this that just doing a good deed is not enough. What plays an even more important role in deciding whether that deed will be accepted by Allah, is the intention behind it.

The Prophet Sallallahu ‘Alayhi wa Sallam (peace and blessings of Allaah be upon him) said:

“Allaah does not accept any deed except that which is done only for Him and to seek His pleasure.”

Narrated by al-Nasaa’i, 3140; classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 52.

The question that should be asked to yourself before doing any good deed is:

Am I doing this to please Allah?

Riya

They fell into something called Riya (showing off).

In al-Musnad (27742), it is narrated that Mahmoud ibn Labeed said that the Messenger of Allaah Sallallahu ‘Alayhi wa Sallam said:

“The thing that I fear most for you is minor shirk.” They said: “O Messenger of Allah, what is minor shirk?” He said: “Showing off, for Allah will say on the Day when people are recompensed for their actions: ‘Go to those for whom you were showing off with your deeds in the world, and see what reward you find with them.’”

Classed as saheeh by al-Albaani in as-Silsilah as-Saheehah, 951.

Allah has mentioned in the Qur’an with regards to shirk:

“Verily, Allah forgives not that partners should be set up with Him (in worship).”
[Surat An-Nisa: Aayah 48] 

And although riya is regarded as minor shirk, it must be avoided just as major shirk is avoided.

Shaykh Ibn ‘Uthaymeen (may Allah have mercy on him) was asked: Do the words of Allah, “Verily, Allah forgives not that partners should be set up with Him (in worship)” [an-Nisa’ 4:48] include minor shirk?

He replied: “The scholars differed concerning that. Some of them said that it includes all kinds of shirk, even minor shirk such as swearing by something other than Allah; Allah will not forgive him. But with regard to major sins, such as drinking alcohol and zina, they are subject to the will of Allah; if Allah wills He will forgive them and if He wills He will punish them. 
Shaykh al-Islam [Ibn Taymiyah] said different things. On one occasion he said: Allah does not forgive shirk even if it is minor. And on another occasion he said: That which Allah does not forgive is major shirk.  Whatever the case, we must beware of shirk altogether, because the general meaning may include minor shirk too, because He says “Verily, Allah forgives not that partners should be set up with Him” meaning any partner, therefore it suggests any kind of shirk.
End quote from Majmoo’ Fataawa as-Shaykh Ibn ‘Uthaymeen (2/203).[2]

We can notice how riya ties to shirk even in the following hadeeth where we see how we may incur the anger and wrath of Allah Subhanahu wa Ta’ala, who is the Most Merciful, if we do our deeds to show off to others than Allah:

The Prophet Sallallahu ‘Alayhi wa Sallam said:


“Allah – the Blessed and Sublime – says:  “I am in no need of partners. Whoever does a deed for the sake of others as well as me, I leave his deed for those others.'”

Sahîh Muslim

We see how it affects one of the most important principles of Tawheed (to single out Allah in all acts of worship and to abandon the worship of anything else) which is:

Tawheed Al-Uloohiyyah – to single out Allah within the actions of the servant.”

This includes all actions that draw them closer to Allah, Glorified and Exalted, like Du’aa (supplicaton).
All forms of worship must be strictly for Allah alone, and nothing can be done for other than Him. This is what is called tawheed al-‘ibaadah, or tawheed al-uloohiyyah, and it is the tawheed that is put into practice as the servant singles out Allah in everything He has requested, with an intention for Him alone, in all acts of obedience.
[Taken from Shaykh Saalih ibn ‘Abdillaah Al-Fawzaan’s book-Duroos min Al-Qur’aan Al-Kareem (p.12-14).]

This is why it is so important to learn Tawheed and we made a special article just for you on that here: The Only Way You Will Succeed 

A remedy for Riya

The Prophet Sallallahu ‘Alayhi wa Sallam said:

“Shirk among you will be more subtle than the footsteps of an ant, but I will teach you something which, if you do it, both minor and major shirk will be kept away from you. Say:

اللهم إني أعوذ بك أن أشرك بك وأنا أعلم وأستغفرك لما لا أعلم

Allahumma inni a’oodhu bika an ushrika bika wa ana a’lam wa astaghfiruka lima la a’lam.
(O Allah, I seek refuge with You from associating anything with You knowingly, and I seek Your forgiveness for that of which I am unaware).”

Classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3731

It is tragic to know how many times we fall into this error. When we stand up for salah, do we stand up with the sole purpose of seeking Allah’s pleasure alone or do a thousand other thoughts run in our mind because of which prayer just becomes a ritual that we do to go with the flow that everyone else is going in? Do we stand up to pray just to be seen by others to save our reputation which is at stake when people start realizing we don’t come to the mosque so often? When I invite people over for dinner am I doing it so that I receive praises of how delicious and costly the food is and make them listen to the trouble you had to go through to arrange for it?  When once in a blue moon you call your parents to check on how they are doing, do you see the deed as just a chore that you need to get out of the way so that you don’t have to listen to your parents complaining about you not keeping in touch with them so often? Where is Allah in our minds when we do all these so called ‘good deeds’? The pleasure of Allah is the last thing in our minds let alone the only thing.

We can do all the good deeds that we want, be as righteous, humble, knowledgeable, devoted to worship in the eyes of people as much as we want, but if there is no connection that we make between our deeds and the pleasure of Allah, we are doing it all for nothing.

Even the Jews and Christians do good deeds

Even the Jews and Christians do a lot of good deeds, maybe sometimes even more so than a lot of the Muslims in today’s time. But Umar ibn Al Khattab RadhiAllahu ‘Anhu would look at the righteousness of these folks and start crying, for he understood that all that hard work was going to get them nowhere except into the Hell fire.
Al-Hafiz Abu Bakr Al-Burqani narrated from Abu `Imran Al-Jawni that he said,
“Umar bin Al-Khattab passed by the monastery of a monk and he said: `O monk!’
Then the monk came out, and `Umar looked at him and began to weep.
Then it was said to him: `O Commander of the faithful! Why are you weeping?’ He replied: `I remembered the statement of Allah, the Mighty and Majestic, in His Book:

‘Working [hard] and exhausted (in doing their deeds).
They will enter in the hot blazing Fire,’
[Surat Al-Ghaashiyah: Aayahs 3-4]

So that is what has made me cry. ‘

Ibn Kathir writes for the explanation of the Aayah above, ‘they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement.’
Can we say the same for us and many of our deeds?

Allah Subhanahu wa Ta’ala constantly reminds us throughout the Qur’an of the importance of accompanying ‘belief in Allah’ along with our righteous deeds. The same Aayah is repeated again and again:

Except for those who have believe and do righteous deeds..
[Surat Al-Asr: Aayah 3]

Ibn Kathir writes concerning this Ayah, “Allah makes an exception, among the species of man being in loss, for those who believe in their hearts and work righteous deeds with their limbs.”

The element of having belief i.e. being mindful of Allah, while we do good deeds cannot be taken lightly. We should be afraid of becoming from the people who used to do so much work and so many good deeds whom Allah will treat as follows:

And We will regard what they have done of deeds and make them as dust dispersed.
[Surat Al-Furqan: Aayah 23]

Under the Ayah above, Ibn Kathir quotes this Ayah:

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned.
[Surat Al-Baqarah: Aayah 264]

The Salaf-us-Saalih were afraid

The Salaf-us-Saalih (our righteous predecessors) were afraid of their insincerity towards Allah in their deeds, even though they were the best of mankind in their worship towards Allah. The Prophet Sallallahu ‘Alayhi wa Sallam has said about them:

‘The best people are my generation then those who will come after them and then those after them…’

Ṣaḥīḥ al-Bukhārī 6065, Ṣaḥīḥ Muslim 2533

So the word ‘Salaf or more appropriately ‘Salaf-us-Saalih’ includes the first three generations from the time of the Messenger of Allah Sallallahu ‘Alayhi wa Sallam:
1st generation – The Sahabah
2nd generation – The Tabi’een (Those who followed the Sahabah)
3rd generation – The Atba-ut-Tabi’een (Those who followed the Tabi’een)

The concern that the Salaf-us-Saalih had towards ensuring sincerity in their actions for the pleasure of Allah alone and the fear they had of showing off can be seen by some of their actions and statements:

A great scholar and imam by the name of Ibn al-Qayyim rightly said,

“Deeds without sincerity (to please Allah alone) are like a traveler who carries in his water jug dirt. The carrying of it burdens him and it brings no benefit.”

Imam Ibn al-Qayyim

One of them would be reading Qur’an in the masjid when someone would walk in and he would hide it in his garment so that others don’t see that he is doing a good deed.

One of them would wait for their wife to go to sleep, and then he would sneak out of his bed to pray Qiyaam al-Layl (the night prayer). His wife would never know.

One of them continued to fast voluntary fasts for 20 years. His wife would give him breakfast in the morning and he would go give it as a sadaqah. He would come home during maghrib time to eat and break his fast and his wife would think it is his dinner.

Sa’eed ibn ‘Aamir may Allah have mercy upon him said: “Ayyoob As-Sikhtiyaani may Allah have mercy upon him used to pray all night long and would conceal this from people. When it was close to the time of the Fajr prayer, he would raise his voice as if he had just woken up.”

Abu Yoosuf, may Allaah have mercy on him, said:
“Intend Allah through your (search for) knowledge, for indeed I never sat in a gathering of people in which I made it my intention to humble myself except that I didn’t leave from it until I had surpassed them. And I never sat in a gathering of people in which I made it my intention to surpass them, except that I didn’t leave from it until I was disgraced.
Knowledge is one of the many acts of worship and one of the many ways of gaining nearness to Allah. So if one purifies his intention while seeking it, his deed will be accepted and purified. And its blessing will become complete. However, if he intends other than the sake of Allah when seeking knowledge, his deed becomes nullified and wasted and his transaction is lost. Perhaps he may even miss out on these (worldly) objectives and never achieve any of them. So in this case, he will have failed in his objective and at the same time wasted his efforts.”[1]

Please see how the words above tie in to what the Prophet Sallallahu ‘Alayhi wa Sallam said:

“He who does not acquire knowledge with the sole intention of seeking the Pleasure of Allah but for worldly gain, will not smell the fragrance of Jannah on the Day of Resurrection.”

Reported by Abu Hurairah: Abu Dawud, Book 13, Hadith 1391

Al-Hasan al-Basrî said:
“I swear by Him in whose hand is my soul. No one feels safe from it (insincere intention) except for a hypocrite and no one fears it except for a believer.”

Yaqub il Maqfuf used to say:
“The sincere person is the one who hides his good deeds the same way he hides his bad deeds.”

Abu Uthmaan used to say:
“Sincerity is forgetting the sight of the creation, and continually being mindful of Allah.”

Ibraheem ibn Al Adham used to say:
“He has not been truthful to Allah, the one who seeks fame and recognition.”

The famous Sheikh Al Albaani used to say:
“Fame will break ones back.”
i.e. the more famous you become in the eyes of the people, the harder it is for you to guide your actions towards sincerity.

Sa’ad ibn ‘Abdullah used to say:
“There is nothing tougher upon the person then his niyyah.”

Sufain Ath-Thawri used to say:
“I have not struggled against anything more difficult than my niyyah (intention). Verily it keeps changing upon me.”

Abdullah ibn Mubarak used to say:
“Maybe a small deed will become big because of the niyyah (intention), and a big deed may become small because of the niyyah.”

The quote above is reflected in the hadeeth where a small task of giving half a date can save someone from the fire where the Prophet Muhammad (peace be upon him) said:

“Save yourself from hellfire by giving even half a date-fruit in charity.” –

Sahih Al-Bukhari, Volume 2, Hadith 498

Compare this to the hadeeth of the three men who entered hell. The man who spent his wealth in every possible way that Allah likes entered hell. And in this hadeeth a man who is giving only half a date in charity is being saved from the hell fire.
The intention is what made the difference.

Please read part 2 of this article here: Your Intention Makes the Difference Part 2

The Intention Makes the Difference

Resources used:

[1] https://abdurrahman.org/2014/09/30/sincerity-in-seeking-knowledge-shaykh-muhammad-baazmool/

[2] https://islamqa.info/en/91763

[3] A lot of the quotes of the Salaf-us-Saalih were taken from this video: https://www.youtube.com/watch?v=0ajdFvbq5MM