1
Ḥadīth No. 1
On the authority of the Commander of the Faithful, Abū Ḥafs, `Umar bin
al-Khaṭṭāb, who said: I heard the Messenger of Allah () say:
"Deeds are only by intentions, and every man shall have only what he intended.
So one whose hijrah [emigration] was to Allah and His Messenger – his hijrah
was to Allah and His Messenger. But one whose hijrah was to achieve a worldly
aim or to a woman he would marry – then his hijrah was to that for which he
emigrated."
(Narrated by al-Bukhāri and Muslim)
This ḥadīth has been described as the axis of Islam or that about which the religion
revolves. Al-Imām Aḥmad observed that the fundamental precepts of Islam are found
in three ḥadīths: that of ʽUmar: "Deeds are only by intentions," that of ʽĀ'ishah: "Whoever
innovates in this matter of ours..."1 and that of an-Nu`mān bin Basheer: "Ḥalāl is clear and
ḥarām is clear..."2 Al-Bukhāri began his collection with this ḥadīth, almost as if making it
an introductory discourse in which he indicates the worthlessness of any deed not done
solely for Allah. Muslim placed the ḥadīth at the conclusion of his chapter on jihād.
Ash-Shāfi‘i has said that it is included in seventy subjects of fiqh and that it contains a
third of knowledge. The reason given by al-Bayhaqi and others is that a servant of Allah
earns and acquires benefit through his heart, his tongue and his limbs, the intention
being one of the three means.
The niyyah (intention), which is primarily in the heart, serves two functions:
1) To define the worship intended – for example, what specific prayer will one be
performing at a given time, or whether a ghusl (bath) is one required for the lifting
of impurity or is a sunnah, such as that preceding iḥrām for ḥajj or ‘umrah.
2) To discern whether the particular act is one of worship – i.e., performed for Allah, or
is one of habit, custom or worldly motivation.
Indeed it is the intention, the truth of which is known only to Allah, which distinguishes
the righteous deed from that of a hypocrite or one done for a worldly gain. Al-Imām
Aḥmad added that the niyyah serves to check the self – that one is not doing the deed
for anything other than Allah. Numerous sound ḥadīths illustrate the importance of
correct intentions and the evil consequences of corrupt ones on the Day of Judgement.
But above and beyond the consideration of reward and punishment in the Hereafter is
the gratitude to Allah for His countless blessings, both obvious and otherwise, felt by
His sincere servant while acknowledging the inadequacy of his own worship. Anxiety
1 Ḥadīth No. 5 of this collection.
2 Ḥadīth No. 6 of this collection.
2
that his deeds may not be wholly acceptable3 motivates him toward an excess of work,
always seeking the approval of Allah.
The ḥadīth begins with the word "innamā," which is used in Arabic to denote
limitation and is usually translated as "is only" or "is but," confirming that which is
mentioned while excluding all else. Thus, any work is judged by Allah exclusively on the
merit of intention, not on its quantity or apparent greatness. Therefore, it is possible
that a seemingly small act done sincerely could be valued by Allah more than a rather
conspicuous one and that a sincere servant could gain more reward through his
intentions than through works actually accomplished, for the believer's intentions are
always better than his deeds, whereas the unbeliever's deeds are better than his
intentions.
According to al-Imām an-Nawawi, what is meant by "deeds" (a`māl) is deeds of
obedience to Allah and not every permissible deed, for those are the means by which a
believer aspires to gain His approval. Other commentators have offered that all lawful
deeds are included in the generality of the expression. It is understood by students of
the language that also included is the concept of validity or acceptability of the deeds in
the sight or estimation of Allah (subḥānahu wa taʽālā).
As for the Prophet's saying, "...and every man shall have only what he intended," an
additional meaning is derived therefrom – that the deed must be specified, i.e., the
person must be aware in his intention of what particular thing he is doing for Allah in
order to obtain the reward of that act.
The Messenger of Allah () followed his statement with an example of two types of
intentions: one pleasing to Allah and another unacceptable, although the deed itself,
emigration, was in all outward appearance the same. Thus, it is perceived as well that
there are two categories of hijrah: the Islamic one for the cause of the religion and the
worldly one for any other purpose, be it ḥalāl or ḥarām. The original meaning of the
word "hijrah" is "to leave behind" or "to shun" something. Obligatory emigration to al-
Madinah ended with the conquest of Makkah. Other forms of hijrah remain preferable,
however, for those who are able, such as emigration from lands at war with Islam where
Muslims are humiliated or restricted. Included to a lesser degree is emigration from
places where unlawful practices or religious innovations prevail or from those where
one fears for himself or his property, etc. Leaving behind a life of disobedience is
always a religious obligation.
During the period when many of the believers were giving up their families and
properties to emigrate to the Prophet () in al-Madinah for the cause of Islam, a man
whose aim it was to marry a woman in that city named Umm Qais made the same
journey. When the reason for his hijrah became evident, he was called "the emigrant of
Umm Qais." This was a clear example of a single action for which many worldly
motivations were possible as well as the Islamic one. Therefore, it was cited by the
Prophet () as a standard by which to measure every deed and the extent of its
acceptability to Allah.
3 Due to some fault in his attitude such as reluctance, pride or the temptation to make it known to others.
Such will not be recognized except by one completely honest with himself.
3
In answer to the often posed question of whether one may intend something for
Allah and for another purpose simultaneously, the following ḥadīth qudsi suffices:
"Allah taʽālā has said, 'I am the most self-sufficient of partners, needing no partnership; so
if one does a deed for Me and also for another, then I am disassociated from it, and it is
[only] for the [other] partner.'"4 Therein is a warning against shirk, the association of
anything else with Allah. An accepted deed, then, is one pure in intention, done for Him
alone, and free of all worldly inducement.
Ibn Rajab, writing on the subject of prejudice, illustrated another subtle difference
in intentions: "Here is an unapparent matter which should be brought to attention: An
imām might make a plausible statement, having striven to arrive at the truth, his effort
rewarded [by Allah] and his error excused. But an avid supporter of his statement might
not reach the same degree [of virtue] since perhaps he would not have supported it
except for the fact that his imām said it, and if another imām had said it, he would not
have accepted it or supported him. So while he imagines he is standing up for the
truth, in reality, he is not. While the imām intended to uphold the truth (in spite of
possible error), the follower (even though he might be correct) intended only to uphold
the word of his leader."5 The illustration is a warning to scholars as well as ordinary
people to continually review their motivations and to be on guard against the continual
attempts of Shayṭān to enter the heart, corrupt intentions, and destroy good deeds.
Conversely, a righteous intention accompanying an act or decision that resulted in
an unforeseen bad consequence due to circumstances beyond a person's control might
absolve him of blame or even bring him reward. This is discussed further under Ḥadīth
No. 39.
4 Muslim and Ibn Mājah. A ḥadīth qudsi (sacred ḥadīth) is a revelation from Allah recounted in the words
of the Prophet ().
5 Jāmi‘ ul-‘Ulūm wal-Ḥikam, pp. 267-268.
4
Ḥadīth No. 2
Also on the authority of `Umar, who said:
[One day] while we were sitting with the Messenger of Allah (), a man came
over to us whose clothes were exceedingly white and whose hair was
exceedingly black; no signs of travel were seen on him, but none of us knew
him. He came and sat down opposite the Prophet () and rested his knees
against his, placing the palms of his hands on his thighs. He said, "O
Muḥammad , inform me about Islam." The Messenger of Allah () said, "Islam is
to testify that there is no god but Allah and that Muḥammad is the Messenger
of Allah, to establish prayer, to give zakāh, to fast Ramadhān, and to make the
pilgrimage to the House6 if you are able to do so." He said, "You have spoken
the truth," and we wondered at his asking him and confirming it. He said, "Then
inform me about īmān." 7 He said, "It is to believe in Allah, His angels, His books,
His messengers, and the Last Day, and to believe in predestination, both the
good and the evil thereof." He said, "You have spoken the truth." He said,
"Then inform me about iḥsān." 8 He said, "It is to worship Allah as though you
see Him; if you do not see Him, indeed, He sees you." He said, "Then inform me
about the Hour." 9 He said, "The one questioned about it knows no more than
the questioner." He said, "Then inform me of its signs." He said, "That the
slave-woman will give birth to her mistress and that you will see barefooted,
naked, destitute shepherds competing in the loftiness of constructions." Then
he departed, and I stayed for a time. Then he said, "O `Umar, do you know who
the questioner was?" I said, "Allah and His Messenger are more knowing." He
said, "It was Gabriel. He came to you to teach you your religion."
(Narrated by Muslim)
6 The Ka`bah in Makkah.
7 Faith, belief.
8 Good conduct, proficiency in religion.
9 The time of resurrection.
5
This ḥadīth contains a comprehensive description of the religion, which is
comprised of the three concepts of "islām," īmān" and "iḥsān." For this reason the
Prophet () said in conclusion, "That was Gabriel who came to teach you your religion."
The ḥadīth has been called "Umm us-Sunnah"10 just as Sūrah al-Fātiḥah is called "Umm
al-Qur’ān." Within it are included all categories of good deeds, both apparent and
unapparent, and from it are derived the sciences of Sharīʽah.
The Prophet () and his companions were gathered, as they often did, to discuss
matters of religion. Gabriel's approach did not cause any particular excitement since he
appeared in the form of a man and thus was assumed to be one. All that was noted as
unusual was his immaculate appearance, whereas the effects of a long journey should
have been discernible on a newly arrived stranger. As he began to question the Prophet
(), they also found it strange that he approved each answer given, as if he had a
previous knowledge of the matter, while this knowledge could only be obtained, as far
as they knew, from the Prophet himself. As this person seemed to be an examiner
rather than an ordinary inquirer, their attention sharpened. Thus, it was insured that the
lesson would be well retained by all those present.
In defining the pillars of each of the three concepts, it becomes evident that
although the terms "islām" and īmān" are often used interchangeably, each of them is
separate and distinct in itself. The Prophet () describes "islām" here as the execution
of Allah's ordinances, at least outwardly. "Imān," on the other hand, is correct and
complete inner belief, which, as all of the ṣaḥābah agreed, is necessarily proven by
certain actions. So both include deeds; however, those of a mu’min (true believer)
supersede those of a Muslim. Hence, every mu’min is a Muslim, but not every Muslim is
a mu’min.
Besides the five pillars named here, "islām" includes such visible actions as showing
good manners, honesty in dealings, refraining from harmful behavior, advising others,
etc. But such deeds may be performed for reasons other than faith – by hypocrites, for
example, or by people who merely desire to be accepted within the society. Thus, Allah
(subḥānahu wa taʽālā) clarified the difference between "islām" and īmān" in verses 14
and 15 of Sūrah al-Ḥujurāt, correcting those who had claimed faith prematurely.
Among the actions and reactions induced by īmān are preference of Allah and His
Messenger () over every worldly matter, loving and hating others only for the cause of
Allah, giving or withholding for His cause, directing all of one's efforts toward the
approval of Allah, happiness at having done some good and sadness and remorse at
having done something wrong, giving preference to other believers over oneself,
concern about and aiding those in need, attentiveness at the mention of Allah and upon
hearing the Qur’ān, reliance upon Allah in all affairs, satisfaction with what Allah has
decreed, preference of worldly hardships over returning to disbelief, etc.
We have noted that islām, or outward submission, is the minimum degree entitling
one by law to the rights of a Muslim. Then Allah will reward such a person according to
his deeds and intentions. Higher in rank and preferable to Allah is the mu’min – the
Muslim who has true faith in all that listed in the ḥadīth:
10 The "mother," i.e., foundation of the sunnah.
6
1) belief in Allah – i.e., in His existence, His perfect and absolute attributes, His
superiority over all creation, and that there is nothing similar to Him
2) belief in His angels – noble creatures created from light who have no free will but
execute the commands of Allah and worship Him continuously
3) belief in His books – Allah revealed scriptures11 to certain of His messengers, and He
revealed the Qur’ān as the final message to mankind
4) belief in His messengers – that they were truthful in what they conveyed about
Allah, that they were supported by Him with miracles, and that they faithfully
delivered His messages to the people
5) belief in the Last Day, i.e., the Day of Resurrection and what was revealed
concerning it: destruction of the present universe, renewed creation, emergence
from the graves, the Gathering, the Judgement, Paradise and Hellfire, etc.
6) belief in al-qadar (predestination), i.e., in Allah's knowledge of all that is to be and in
the fact that He (subḥānahu wa taʽālā) has originated and is the primary cause of all
things and occurrences. Al-Imām an-Nawawi has mentioned four kinds of qadar:
a. Allah's knowledge and decree which have always existed, having had no
beginning
b. His decree registered in al-Lawḥ al-Maḥfūth
12 which is subject to change, as He
says in the Qur’ān:
"Allah eliminates what He wills or affirms."
13
c. What is decreed while one is in the womb and recorded by an angel14
d. What is decreed while another decree is approaching its time and place, such as
when a disaster is prevented or lessened through the mercy of Allah or because
of supplication15
The third and highest degree of religion is that of iḥsān. The Prophet's description,
worshipping Allah "as if you see Him" with the reminder that "He sees you," alludes to
worship accompanied by an acute consciousness of Allah which leads to sincerity and
precision in deeds. In reality, iḥsān is that which perfects every deed of both islām and
īmān. It is reflected in a willingness to do more than one's duty and being satisfied with
less than one's right while seeking the acceptance of Allah. In this way everyday
dealings with others become acts of worship and are rewarded as such. Iḥsān is an
outward expression of taqwā16 and awareness of the Creator's all-pervading knowledge.
11 Although their original forms have not been preserved. No number is given, but they include those
sent down to Ibrāheem, Mūsā, Dāwūd and ‘Isā (peace be upon them).
12 The "Preserved Slate," which is with Allah (subhanahu wa ta`ala) in which all things are recorded.
13 Sūrah ar-Raʽd, 13:39.
14 See Ḥadīth No. 4.
15 In a ḥadīth graded as ḥasan (accepted), the Prophet () said, "Nothing repels decree except
supplication." (Narrated by at-Tirmidhi and al-Ḥākim)
16 i.e., inner piety, love and fear of Allah, and caution in order to avoid displeasing Him.
7
The request, "Inform me about the Hour," and the answer given bring attention to
the fact that this is information which Allah (subḥānahu wa taʽālā) has kept to Himself,
dispelling any speculation that prophets, angels or any other creatures possess
knowledge of its time. Therefore, any who make claims to that effect testify to their
own untruthfulness. Additionally, it is shown from the Prophet's example that there is
nothing shameful in admitting that one does not know a particular answer when asked;
on the contrary, it is an obligation to do so.
"Then inform me of its signs" implies that certain conditions will precede the time
of resurrection which will be recognized by people on earth. Although the signs
enumerated in various other ḥadīths are many, on this occasion the
Prophet () mentioned only two. The first of these is that the slave-woman will give
birth to her mistress.17 Among the interpretations given are
1) that there will be conquests resulting in a great number of war captives whose
children born to the conquerors will be nobles through the lineage of their fathers
2) that ignorance of the law will become widespread so that masters will sell those
slaves who have born them children;18 then after a time, a daughter (or son) might
unknowingly purchase her mother from the slave market
3) that slaves will give birth to future kings
4) that disrespect for parents will reach the point where children treat their mothers as
if they were slaves – insulting and humiliating them.
As for the second sign, certain conclusions are drawn from it as well:
1) The weakest and poorest class of people will become rich, ostentatious, and
dominant in the land
2) Unqualified people will become rulers and occupy positions of responsibility – In
another ḥadīth the Prophet () stated that among the signs of the Hour is the
disappearance of knowledge and spread of ignorance.19 Ignorant rulers will then
corrupt the religion and the world, denying people their rights and taking over their
properties. In the prevailing corruption all conditions will be reversed: the liar will
be believed while the truthful is denied; the traitor will be entrusted while the
trustworthy is considered a traitor; the ignorant will speak while the knowledgeable
will remain silent – or will be eliminated altogether, as the Prophet () explained:
"Knowledge will be taken away by the scholars being taken [in death]."20
ʽUmar, who related the ḥadīth, continued with the observation that he remained
with the other companions for some time after the departure of the stranger,
whereupon they were informed by the Prophet () that the questioner was none but
the angel Gabriel who had come for the purpose of instructing them. Thus, it is shown
as well that a lesson may be emphasized by the use of varied teaching methods, among
them the posing of questions to students.
17 Scholars have pointed out that the male gender (i.e., master) is understood to be included as well.
18 Which is unlawful for them to do according to the Shaīi`ah.
19 Narrated by al-Bukhāri and Muslim.
20 Narrated by al-Bukhāri and Muslim.
8
Ḥadīth No. 3
On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh, son of ʽUmar bin al-Khaṭṭāb,
who said: I heard the Messenger of Allah () say:
"Islam has been built on five: testifying that there is no deity but Allah and that
Muḥammad is the Messenger of Allah, the establishment of prayer, giving
zakāh, making the pilgrimage to the House, and fasting Ramadhān."
(Narrated by al-Bukhāri and Muslim)
The pillars of Islam were enumerated in the previous ḥadīth in comparison with
those of īmān in order to define and distinguish each. This ḥadīth presents them in
another light. What is emphasized here is that these five "pillars," as they have been
called, are indeed the basis of Islam without which the religion cannot stand, just as a
building cannot stand without strong supports rooted in a foundation. This does not
mean, however, that Islam is limited to these five – far from it. For obedience in
everything that Allah has ordained is included in Islam and is, in fact, essential for its
completion and perfection. Every Muslim will be judged in the Hereafter according to
his efforts to obey every order and avoid every prohibition.
What is meant here is simply that all of the other obligations are what completes
Islam and makes it good (for what use is a building without walls, a roof, doors and
windows, interior furnishings, etc.?), while the main pillars are the minimum that can be
called "Islam." Hence, the Prophet () did not say that these five pillars are Islam but that
Islam is built upon them; i.e., they must be present before Islam can be completed. And
since, as noted previously, the deeds of Islam are principally actions which are
observable (those of the tongue and the body), a person is considered a Muslim as long
as the basic "pillars" are present.
The first of them is shahādah, or testimony that there is no deity, i.e., nothing
worthy of worship except Allah (subḥānahu wa taʽālā) and that Muḥammad () is His
messenger, i.e., the spokesman for Allah by His authority. For this reason Allah, in the
Qur’ān, has made obedience to the Prophet () incumbent on all Muslims. Testifying
requires that one be truthful and sincere, and it includes two aspects:
1) recognition and admission within the self
2) bearing witness of the fact before others, i.e., asserting one's conviction, which is
then proven by his fulfillment of the other four requirements
"No deity but Allah" involves the question of divine authority – submission and willing
acceptance of the Creator's right to govern creation. Shahādah is obviously the first
building block of Islam without which there can be no Islam.
Scholars' views differ over the remaining four pillars – whether or not the omission
of one of them removes one from the ranks of Muslims. It is generally conceded that
9
disobedience or neglect with admission of sin does not do so but that the outright
denial of an Islamic obligation or a prohibition given by Allah in the Qur’ān amounts to
refusal of His rightful authority and is thus seen as kufr (disbelief).
The second pillar has not been stated as "prayer" but as "the establishment of
prayer" at its proper times and according to its specified conditions.21 It is the faithful
performance of this duty correctly to the best of one's ability with presence of mind and
humble awareness of his position before his Creator without neglect or postponement
of the obligatory prayers. Several authentic ḥadīths have equated the deliberate
abandonment of prayer with reversion to unbelief.
Zakāh (the required yearly expenditure from excess wealth) has been mentioned in
conjunction with ṣalāh (prayer) in 26 verses of the Qur’ān. Thus, after the death of the
Prophet (), Abū Bakr, with the support of `Umar and the other ṣahābah (may Allah be
pleased with them), refused to allow any who called themselves Muslims to refrain from
giving zakāh on the pretext that it was due only to the Messenger of Allah ().
Ḥajj (pilgrimage) is obligatory but once in a lifetime for those who have the physical
and financial ability. In the Qur’ān22 Allah has described refusal of this obligation as
disbelief, and He (subḥānahu wa taʽālā) is fully aware as to whether a person is truly
unable or merely unwilling. Fasting the month of Ramadhān, which precedes ḥajj in
other ḥadīths, also stipulates physical ability and postponement of fasting is permitted
on days of inability or hardship.
Although jihād in the sense of armed struggle was commended by the Prophet ()
as the peak of Islam and the best of deeds, it has been pointed out that it is not among
its pillars due to the fact that it is not an obligation upon every single Muslim (unless
there is an invasion of his territory) but rather upon specific groups at various times and
according to circumstances. Other forms of jihād, such as da`wah work, are, in reality,
practiced by those who have reached the level of īmān.
21 As laid out in the Prophet's sunnah.
22 See Sūrah Aali ʽImrān, 3:97.
10
Ḥadīth No. 4
On the authority of Abū ʽAbdur-Raḥmān, ʽAbdullāh bin Masʽūd, who said: The
Messenger of Allah (), and he is the truthful, the believed,23 narrated to us:
"Indeed, the creation of one of you is brought together in his mother's belly for
forty days in the form of a zygote, then he is a clinging clot for a like period,
then a morsel of flesh for a like period, then there is sent to him the angel who
blows the [human] soul into him and is commanded about four matters:24 to
write down his provision, his life span, his actions, and [whether he will be]
unhappy or happy. And by Allah, other than whom there is no deity, indeed,
one of you does the deeds of the people of Paradise until there is not between
him and it except an arm's length, but the decree overtakes him so he does the
deeds of the people of the Fire and enters it. And indeed, one of you does the
deeds of the people of the Fire until there is not between him and it except an
arm's length, but the decree overtakes him so he does the deeds of the people
of Paradise and enters it."
(Narrated by al-Bukhāri and Muslim)
This ḥadīth deals with the condition of man from beginning to end and his states
from before his entrance into the world to after his departure from it. It also confirms
the concept of qadar (decree or predestination).
The first stages of development mentioned correspond to those given in the
Qur’ān. The bringing together or gathering of one's creation in his mother's belly may
refer to the combining of the male and female substance within the womb or to the
formation of the embryo; however, most scholars prefer the view that although its
beginnings may be observed in the second stage, the actual formation takes place
during the third stage of development when the fetus resembles a "chewed lump of
flesh."25 At the end of the three 40 day periods, i.e., after about four months, a human
soul is bestowed upon the fetus through an angel who has the additional duty of
recording what Allah (subḥānahu wa taʽālā) has predestined for that individual.26
23 Believed as to what came to him () of divine revelation.
24 Literally, "words."
25 For a detailed study, see Introduction to Embryology by Dr. Keith Moore (1988).
26 Although some scholars have permitted a woman to abort an embryo before it is endowed with the
human soul, others reject this view, stating that it remains a crime against a living being that has
already been conceived and possibly formed and cannot be compared to preventative measures
where a child has not been conceived.
11
Specifically, four aspects are recorded concerning his destiny:
1) His provision (rizq), i.e., the extent of his share or allotted portion of sustenance and
other blessings from Allah, both material and otherwise
2) His life span (ajal), i.e., the extent of his appointed term upon the earth or the time
of his death
3) His deeds (`amal), or more literally, work, or those deliberate actions in which
intention is involved
4) The result or outcome of his life – whether he will ultimately be prosperous, blessed
and in a state of well-being or unprosperous, distressed and in a state of adversity
The ḥadīth states that the final and permanent condition of every person is
predestined and that it is the consequence of his deeds. `Ali bin Abī Ṭālib reported that
the Prophet () said, "There is no soul given life but that Allah has decreed its place in
Paradise or Hellfire and decreed that it will be unhappy or happy." A man said, "O
Messenger of Allah, should we not then leave it to our decree and cease working?" He
() replied, "Work, for everyone is disposed toward that for which he was created. As for
the people of happiness, they are disposed toward the deeds of the people of happiness,
but as for the people of unhappiness, they are disposed toward the deeds of the people of
unhappiness." Then he recited verses 5 through 10 of Sūrah al-Layl.27
Therefore, one should not submit passively to what he supposes to be his fate, for
he has no knowledge of that. Nor should he surrender to adverse situations, for
numerous ḥadīths prohibit such behavior. Rather, every effort is obligatory upon the
believer to make the best of each situation and avoid harm to the best of his ability,
whether in this world or the Hereafter, and Allah (subḥānahu wa taʽālā) will hold him
responsible on the Day of Judgement for negligence to do so.
The latter part of the ḥadīth emphasizes the importance of one's final deeds.
Several other traditions state that deeds are judged according to how they are sealed,
i.e., concluded. An important precept derived from this is that one cannot judge by outer
appearance whether any person is among those destined for Paradise or those destined
for Hell, as in the Prophet's saying, "You must not be impressed by anyone until you
observe that by which his life is sealed..."28 This is so because the destiny decreed by
Allah is concealed from the knowledge of mankind, whereas a person's deeds and
actions are often visible. So although one might possibly be deceived by the deeds of a
hypocrite, for example, his final deed will often expose the reality of his intention.
Another ḥadīth illustrates:
During a particular encounter with the polytheists, a man among the Prophet's
companions showed great enthusiasm in pursuing and striking the enemy soldiers – so
much so that they remarked, "No one fulfilled his duty today as much as he did." But
the Messenger of Allah () observed, "He is among the people of Hellfire." Someone
among them said, "I am his friend, so I will follow [i.e., observe] him." Then the man in
question was severely injured, and he became impatient for death. He braced the
handle of his sword against the ground with the point between his breasts and threw
27 Narrated by al-Bukhāri and Muslim.
28 Narrated by Aḥmad – ṣaḥeeḥ.
12
himself upon it, killing himself. The man [who had seen him] returned to the Prophet
() and said, "I bear witness that you are the messenger of Allah" and related what had
occurred. The Prophet () said, "Indeed, a man may do the work of the inhabitants of
Paradise – as it appears to the people – while he is from the inhabitants of the Fire; and a
man may do the work of the inhabitants of the Fire – as it appears to the people – while
he is from the inhabitants of Paradise."29
Perhaps the key to this issue is in the words "as it appears to the people," for only
Allah knows the true motivations. The words are explicit in indicating that those deeds
referred to in the ḥadīth are in reality not as they are presumed to be. What appears to
be righteousness and piety could possibly be a great amount of deeds invalidated in
the sight of Allah by the person's seeking of worldly recognition and praise instead of
His acceptance. And what appears as sinful may not be so in particular circumstances,
as illustrated by the story of Prophet Mūsā and al-Khidhr.30
If, on the other hand, it is assumed that the deeds mentioned in this particular ḥadīth
are actually as described, then further conclusions can be drawn. Since it is most
unusual for a person to change abruptly at the end of his life, the ḥadīth states a mere
possibility and not a general rule. Further, it has been repeatedly observed that among
these few cases, those who repent and correct themselves in their last days far
outnumber those who suddenly turn to evil, indicating Allah's great generosity in His
acceptance and forgiveness of such individuals even after a lifetime of ingratitude and
wrongdoing.
Since ending a good life with an evil deed remains a possibility, however remote,
the believer is warned against complacency and the temptation to rely on past deeds
for salvation. He is advised to continually check his intentions and continue his efforts
toward righteousness up until his last breath as long as his mental facilities are intact in
order to seal his lifetime of work with goodness and earn the approval of his Lord, who
will assist him in what he intends.
Allah, the Just and Merciful, has provided mankind with guidance and has willed to
give him a free choice within certain capabilities. He (subḥānahu wa taʽālā) will not take
man to account except for that within his control and only to the extent of his ability.
The decision, by Allah's will, belongs to every individual who will eventually reap the
fruits of his choice. And thus, by Allah's will, every man is responsible for his own
ultimate destiny.
29 Narrated by al-Bukhāri and Muslim.
30 See Sūrah al-Kahf, 18:60-82.
13
Ḥadīth No. 5
On the authority of the Mother of the Believers, Umm `Abdullāh, ʽĀ’ishah, who
said: The Messenger of Allah () said:
"He who innovates something in this matter of ours that is not a part of it – it
will be rejected."
(Narrated by al-Bukhāri and Muslim)
In one version by Muslim it says:
"He who does a deed not in accordance with our matter – it will be rejected."
Here is one of the comprehensive statements of the Prophet () which is a basis for
several fundamental principles. It provides a criterion for evaluation of the visible
aspects of one's deeds, complementing the ḥadīth, "Deeds are only by intention," which
deals with the unapparent aspect. Combining the import of both, scholars have
concluded that there are two conditions for the acceptability of any deed by Allah
(subḥānahu wa ta`ālā): sincerity of intention (ikhlās), i.e., it must be done for Allah
alone, and correctness (ṣawāb), i.e., it must be done in the way ordained by Him in the
Qur’ān and sunnah of the Prophet ().
The ḥadīth warns against innovation (bidʽah)31 in all matters of religion. In this
context the word "matter" (amr) carries the meaning of religious practice and law.
"Rejected" means that the deed is unacceptable to Allah and so will not be rewarded. It
is a clear prohibition against making any changes in or additions to the religion and
warns those sects differing with Ahl as-Sunnah of their error, for anything claimed to be
a valid religious practice must be based upon a proof from the Qur’ān or the sunnah.
That is because Allah (subḥānahu wa taʽālā) has completed and perfected the religion
(Islam) which He ordained for mankind as stated in Sūrah al-Mā’idah,32 and He has not
omitted from it anything beneficial to man. One who asserts otherwise by insistence on
some alternative way places himself in danger of falling into disbelief through his
contradiction of the Qur’ān and refusal of obedience to the Prophet (). The
Messenger of Allah () elaborated further when he said, "Indeed, the best statement is
the Book of Allah, and the best guidance is the guidance of Muḥammad (). And the
worst of matters are the newly devised ones, and every innovation is misguidance."33
Again, this refers to matters of religion and not those of worldly life.
The deeds to be assessed by this criterion fall into two categories: those of
individual worship, which have been specified and precisely defined by Allah and His
31 For an explanation of the term, see Ḥadīth No. 28.
32 Sūrah al-Mā'idah, 5:3.
33 Narrated by Muslim.
14
Messenger (), and those relating to dealings with one's fellow human beings. Within
the latter category, all legal rulings, whether issued for the public interest or concerning
individual parties, must have their foundations in and be in compliance with the divine
sharīʽah.34 Moreover, those instructions, written contracts, verbal agreements, etc.
expressly forbidden therein are not to be honored, and any benefits or profits obtained
through them are unlawful.
This ḥadīth is one which should be memorized, made known to the people, and
employed for the prevention of every kind of wrongdoing. For although many are
aware of the specific prohibitions35 stated in the Qur’ān and ḥadīth literature, far fewer
people give attention to deviations in the more private sphere of worship, particularly
when an ignorant majority has been led by custom or by some popular "shaykh" to
believe that certain innovations are good and are valid methods for seeking nearness to
Allah. These innovations are either practices that have no basis in the sunnah
whatsoever or those prescribed therein but performed in a way or for a reason contrary
to that prescribed, thereby blemishing a deed which otherwise would have been
commendable.36 Awareness is the first step to amendment.
Any act performed with the sincere intention of drawing nearer to Allah must first
be one ordained by Him, either through His Book or through His Prophet (). Then it
must be done correctly: precisely in the way demonstrated or instructed by the
Messenger of Allah (), who was sent to mankind with complete guidance in all matters
of faith and its application to the affairs of human life.
34 Such rulings, in contrast to blameworthy innovations, are not ends in themselves but provide means to
assist people in carrying out a prescribed obligation or avoiding harm.
35 Such as those concerning usury, intoxicants, unlawful sexual relations, etc.
36 To cite one example: insistence on the superiority of fasting on a particular day not indicated in the
Prophet's sunnah (although any day of fasting would normally have merit without an erroneous
assertion attached to it).
15
Ḥadīth No. 6
On the authority of Abū `Abdullāh, an-Nuʽmān bin Basheer, who said: I heard
the Messenger of Allah () say:
"The lawful is clear, and the unlawful is clear, and between the two of them are
doubtful matters about which many people do not know. So he who avoids
doubtful matters has sought to clear himself in regard to his religion and his
honor, but he who falls into doubtful matters [then] falls into the unlawful, like
the shepherd who pastures around a private area, all but grazing therein.
Undoubtedly, every sovereign has private property, and indeed, the private
property of Allah is His prohibited matters. Undoubtedly, within the body is a
morsel of flesh which, when it is good, the whole body is good; but when it is
corrupt, the whole body is corrupt. Indeed, it is the heart."
(Narrated by al-Bukhāri and Muslim)
The ḥadīth presents certain facts and a directive that is fundamental to the religion.
First, the Prophet () confirmed that what is purely ḥalāl (lawful) is recognized, and what
is purely ḥarām (unlawful) has been mentioned distinctly by Allah, either in the Qur’ān
or through His Messenger (). As He stated: ا"Allah makes clear to
you [His law] lest you go astray."37 These rulings are not subject to doubt and are
generally known. But other matters are not widely known by the people or even agreed
upon by the scholars, having been subject to differing interpretations and opinions.
These "doubtful matters," however, are not doubtful in the absolute sense, as shown by
the words "which many people do not know." Thus, it is understood that there are
some scholars who do know the truth about each of these matters and that their
reasoning is correct.
For those who are uncertain, either due to doubtful evidence or confusion about
whether or not a ruling applies to a particular situation, the Prophet () advised
prudence and caution, which is the essence of taqwā,38 pointing out that it is preferable
to avoid that whose permissibility is doubtful. Two reasons are cited by scholars: First,
that the matter in doubt could be a means leading to what is clearly ḥarām, so that the
person, when indulging himself, gradually lets down his guard and drifts into what is
beyond doubt. And second, that one who embarks on what is doubtful to him might
possibly be doing that which is actually unlawful and has been declared so by those
who are knowledgeable about the matter.39 Thus, whoever avoids a matter about which
37 Sūrah an-Nisaa', 4:176.
38 See footnote no. 16 to Ḥadīth No. 2.
39 There are some who deliberately avoid religious knowledge, assuming that one cannot be held
responsible for what he does not know, while in reality, wherever such knowledge is obtainable,
16
he has misgivings has sought to clear himself, i.e., he has made an effort to earn the
approval of Allah, so Allah will be pleased with him in regard to his religion. As for
clearing his honor, it means that he will not have given anyone an opportunity to doubt
him, think ill of him, or criticize his action.
A person who is careless about falling into doubtful matters has been compared to
a shepherd who allows his flock to approach a plot of land whose owner has warned of
the consequences of trespassing. How can he possibly prevent his animals from
breaking into that plot, especially when they are lured by green grass and lush
vegetation? Hence, scholars have ruled that whatever might lead to ḥarām is also
ḥarām, such as the improper dress and behavior that could possibly lead to an unlawful
sexual relationship or the production, sale, purchase and serving of intoxicants, the
consumption of which is ḥarām. The principle of a danger zone is thus established to
protect the Muslim against the whisperings of Shayṭān and of his own soul.
"Every sovereign" may mean a king or an owner. It is known that some among the
Arabs used to designate for themselves and mark off a portion of land, issuing a public
threat to punish or fight anyone who dared to cross into it. Allah (subḥānahu wa taʽālā)
has issued warnings to those who would violate His injunctions and made clear the
grievous consequences in the Hereafter if not in this life as well.
The Prophet () was aware that this directive of his would only be observed by
those who revere Allah and fear His displeasure. Therefore, he tied it to the mention of
the heart, as he said on another occasion, "Taqwā is here," pointing to his chest.40 The
ḥadīth shows that behavior is dependent upon the state of the heart, which is
sometimes compared to a king who commands his subjects (i.e., the rest of the body).
So when the heart is sound, the body will do good deeds, avoid prohibited ones, and
even avoid those subject to doubt. But when the heart is corrupted and ruled by
worldly desires, the body will not resist temptation and will be led into disobedience,
easily convinced by numerous excuses, among them, ignorance.
________________________________________
ignorance is neither justified nor excused.
40 See Ḥadīth No. 35.
17
Ḥadīth No. 7
On the authority of Abū Ruqayyah, Tameem bin Aus ad-Dāri, that the Prophet
() said:
"Religion is sincerity." 41 We said, "To whom?" He said, "To Allah and to His
Book, to His Messenger, and to the leaders of Muslims and their common
people."
(Narrated by Muslim)
"Religion is sincerity" has been interpreted by some to mean that they are one in
the same, i.e., that sincerity, as described in this ḥadīth, may be called religion. But the
consensus among scholars is that it is like the Prophet's statement, "The ḥajj is `Arafah,"
meaning that the latter is the larger or most important part of the former. The
following examples have been given for the various forms of sincerity mentioned by
Allah's Messenger ():
1) To Allah (subḥānahu wa taʽālā): Belief in Him, rejection of shirk42 and of distortions
concerning His attributes, describing Him with all the attributes of perfection and
majesty and disassociating Him from any imperfection or similarity to His creation,
obedience to Him and avoidance of disobedience, striving against those who
oppose belief in Him or advocate shirk, loving because of Him and hating because
of Him, recognition of and gratitude for His favors, purity of intention in every
matter, inviting others to all of the aforementioned and encouraging it while being
courteous to all people.43
2) To His Book: Belief that the revealed words of Allah have no resemblance to the
words of men and that none of creation can produce anything similar, belief in all
that the Qur’ān contains, holding it in esteem, reciting it with true recitation,
beautifully and with reverence, pronouncing each letter correctly, defending it
against deviant interpretations and the abuse of attackers, understanding its
information and examples, learning from its perspectives, contemplating its
wonders, acting according to what is specific therein and accepting what is
unspecific, being occupied in the study of its laws – its general rulings and its
particular ones and what abrogates and is abrogated thereof, spreading knowledge
of its sciences and inviting others to it and to all of the aforementioned.
3) To His Messenger (): Belief in his message (the Qur’ān) and in all he brought (the
sunnah), obedience in what he ordered and prohibited, love and respect for him,
animosity toward his enemies and support of his supporters, recognition of his
right, adherence to his morals and manners, love for his family and companions,
perpetuation of his sunnah and opposition to those who introduce innovations into
41 Sincerity in advice, counsel and conduct; desiring the best for the other party.
42 The association in worship or obedience of anything with Allah.
43 In reality, the benefit of all this is to the person himself, since Allah is not in need of his sincerity, but
He rewards for every good deed.
18
the religion, propagation of his message and of his sunnah while refuting false
allegations about it – respect for its scholars, pursuit of its sciences and
comprehension of its meanings while refraining from speaking without knowledge,
inviting others to it and teaching it in a gentle manner.
4) To the leaders of Muslims: Aiding them in what is right and obedience to them
therein, cautioning them and reminding them politely, informing them about that of
which they are unaware concerning the rights of the people while encouraging the
latter to obey their rulers,44 joining them in jihad, praying behind them, preventing
them from being deluded by false praise, not taking up arms against them if they
show prejudice, injustice or bad conduct but practicing patience and advising them
when possible and supplicating for their righteousness and reform.
5) To the Muslim people: Guiding them toward their best interests in this world and
the Hereafter and helping them to achieve them, covering up their faults and
shortcomings, defending them from harm and procuring for them benefit, enjoining
upon them what is right and forbidding what is wrong – gently and with pure
intention, compassion for them, respect for their elderly and mercy towards their
young, giving good advice, refraining from cheating or envying them, liking for
them what one would like for himself, defending their properties and honor by
word and deed, and encouraging them to practice all of the aforementioned.
Sincere advice is among the collective duties of Islam (fardh kifāyah). If a sufficient
number of qualified people perform this duty, the others are absolved. However, if an
insufficient number do so, the entire community is held accountable. Conditions cited
by scholars for capability are full knowledge of the matter in question, a degree of
influence over those advised, discretion as to the method of advice, and reasonable
security from negative repercussions, i.e., reactions that would cause the situation to
worsen, not merely hostility toward the advisor. So when a Muslim knows that his
counsel will be accepted and his advice heeded and he will not harm or be harmed,
then that is obligatory upon him; otherwise, Allah is most knowing of his capability and
will judge him accordingly.45
44 As long as they do not order that which is disobedience to Allah.
45 Refer also to Ḥadīth No. 34.
19
Ḥadīth No. 8
On the authority of ʽAbdullāh, the son of ʽUmar bin al-Khaṭṭāb that the
Messenger of Allah () said:
"I have been ordered to fight people until they testify that there is no god but
Allah and that Muḥammad is the Messenger of Allah and perform the prayers
and give the zakāh. If they do that, they are protected from me regarding their
blood and their properties unless by the right of Islam, and their account will be
with Allah, the Exalted."
(Narrated by al-Bukhāri and Muslim)
Jihād is one of the most important religious duties in Islam and remains so until the
Day of Judgement. It is declared by the head of an Islamic state and supported by the
community as a whole. It is not aimed at forcing belief on any people, for the Qur’ān
states: ِ ِّ ا
اهَ ِ َ َ إِ "There shall be no compulsion in religion,"46 i.e., in the
acceptance of religion. Rather, its purpose is the removal of obstacles to the
propagation of Islam and to free thought and choice in the matter, and then the
establishment of a force sufficient to uphold this freedom, insure justice and protect
Muslims from persecution and oppression.
When the Prophet () was commanded by Allah to fight following the hijrah
(emigration to al-Madinah) and establishment of the state, Muslims were being
persecuted within the Arabian peninsula by the Quraysh and outside its borders by the
Persian and Byzantine establishments. Thus, he () was to first liberate the Muslims by
subduing opposition among the Arabs, then to continue jihād wherever Islam was
opposed until men could worship Allah freely and invite others to Islam. The "people"
to be fought are those who either attack or persecute Muslims and those who strive to
prevent the natural spread of Islam through peaceful means, i.e., through da`wah
(invitation) and teaching. They may also include apostates, although this category is
usually considered separately under "the right of Islam."
It is known that the Messenger of Allah () accepted as a Muslim anyone who
pronounced the shahādah and regarded his declaration of faith adequate to protect
him from being harmed. He required no immediate proof of the person's sincerity and
thus strongly rebuked Usāmah bin Zayd for killing a man whom he assumed had said
"Lā illāh ill-Allāh" only to save himself.
Once a person enters Islam, however, he is expected to fulfill its obligations. A
Muslim may be fought by the state for refusing to pray or to give zakāh (unlike fasting
and ḥajj), this having been understood by the ṣaḥābah as a part of the "right of Islam."
Hence, with the concurrence of other eminent ṣaḥābah, Abū Bakr fought the
46 Sūrah al-Baqarah, 2:256.
20
withholders of zakāh after the death of the Prophet () until they finally relented, while
some of them, who refused, left the religion altogether. Prayer and zakāh are
mentioned specifically in the Qur’ān as proof of Islam and protection for those who
observe them:
"But if they repent, establish prayer and give zakāh, let them go on
their way."47"But if they repent, establish prayer and give zakāh, they are your
brothers in religion."48
These verses show that refusal of those two obligations is the reason for continued war
against them by the Islamic state.
The "right of Islam" also encompasses the death penalty carried out for capital
offenses – those mentioned in the sunnah, i.e., murder, adultery and apostasy,49 or in
the Qur’ān, i.e., ḥirābah, which includes acts of violence and terrorism against individuals
and those of treason and aggression against the Muslim leadership.
Mention of the account with Allah confirms that not every Muslim is sincere in what
he professes or does. Hypocrites took care to be seen praying in the mosques in order
to insure their safety, and the Prophet () did not permit the killing of anyone who
appeared outwardly to be a Muslim in spite of his own knowledge about them.
Scholars have agreed that declaration of Islam followed by the outward evidence of
prayer and zakāh gives one all the rights of a Muslim, including that of protection. If
one does that for a worldly benefit, out of fear of death, or dishonestly, such as one who
prays without ablution or eats while claiming to be fasting, then Allah is most knowing
of him and will judge his deeds accordingly in the Hereafter. But if he is sincere in faith
and intention, performing these and other obligations to the best of his ability out of
consciousness of Allah, then he is among the ranks of the believers and can expect his
full reward.
47 Sūrah at-Tawbah, 9:5.
48 Sūrah at-Tawbah, 9:11.
49 See Ḥadīth No. 14.
