بعون الله نتمسك بمنهج السلفية

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Among the benefits of this hadith (The first Hadith) 

قال الشيخ محمد بن صالح العثيمين، رحمه الله:

٣ - من فوائد الحديث : الحث على الإخلاص لله ؛ لأن النبي ﷺ قسم الناس إلى قسمين :

قسم : أراد بعمله وجه الله والدار الآخرة .

وقسم : بالعكس، وهذا يعني : الحث على الإخلاص لله .

والإخلاص يجب العناية به والحث عليه ؛ لأنه هو الركيزة الأولى الهامة التي خلق الناس من أجلها ، قال تعالى : ﴿وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ ﴾ [الذاريات : ٥٦] .

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله said:

3 - Among the benefits of this hadith is the encouragement of sincerity towards Allaah, because the Prophet ﷺ divided people into two categories:

One category: those who intend by their actions to please Allaah and seek the Hereafter.

And another category: those who do the exact opposite. This emphasizes the importance of sincerity towards Allaah.

Sincerity must be nurtured and encouraged, for it is the primary and essential foundation for which humankind was created. Allaah Almighty says: {And I did not create the jinn and mankind except to worship Me} [Adh-Dhariyat: 56].

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Among the benefits/lessons of this hadith (The first Hadith):

٢- من فوائد الحديث : أنه يجب تمييز العبادات بعضها عن بعض، والعبادات عن المعاملات لقول النبي ﷺ : «إنما الأعمال بالنيات» ولنضرب مثلا بالصلاة: رجل أراد أن يصلي الظهر ، فيجب أن ينوي الظهر حتى تتميز عن غيرها . وإذا كان عليه ظهران، فيجب أن يميز ظهر أمس عن ظهر اليوم؛ لأن كل صلاة لها نية .

ولو خرج شخص بعد زوال الشمس من بيته متطهرا ودخل المسجد وليس في قلبه أنها صلاة الظهر، ولا صلاة العصر، ولا صلاة العشاء، ولكن نوى بذلك فرض الوقت، فهل تجزئ أو لا تجزئ؟

الجواب : على القاعدة التي ذكرناها سابقا : لا تجزئ؛ لأنه لم يعين الظهر، وهذا مذهب الحنابلة .

وقيل : تجزئ، ولا يشترط تعيين المعينة، فيكفي أن ينوي الصلاة وتتعين الصلاة بتعيين الوقت. وهذه رواية عن الإمام أحمد - رحمه الله تعالى، فإذا نوى فرض الوقت كفى، وهذا القول هو الصحيح الذي لا يسع الناس العمل إلا به ؛ لأنه أحيانًا يأتي إنسان مع العجلة فيكبر ويدخل مع الإمام بدون أن يقع في ذهنه أنها صلاة الظهر ، لكن قد وقع في ذهنه أنها هي فرض الوقت ولم يأت من بيته إلا لهذا ، فعلى المذهب نقول : أعدها ، وعلى القول الصحيح نقول : لا تعدها وهذا يريح القلب؛ لأن هذا يقع كثيرًا، حتى الإمام أحيانًا يسهو ويكبر على أن هذا فرض الوقت، فهذا على المذهب

لا بد أن يعيد الصلاة، وعلى القول الراجح لا يعيد .

Among the benefits/lessons of this Hadith:

2 - Is that acts of worship must be distinguished from one another, and acts of worship must be distinguished from daily habits (and transactions), based on the statement of the Prophet ﷺ: "Actions are but by intentions."

Let us strike an example with prayer (Salaah): a man intends to pray the noon prayer (Dhzuhr), so he must intend Dhzuhr specifically in order to distinguish it from other prayers. If he happens to owe two Dhzuhr prayers, he must differentiate between the Dhzuhr of yesterday and the Dhzuhr of today, because every prayer requires its own specific intention.

If a person leaves his house after the sun passes its meridian, having purified himself, and enters the masjid without explicitly conscious intent that it is the noon prayer, the afternoon prayer, or the night prayer, but instead intends it to be the obligatory prayer of the current time—is it valid (sufficient) or not?

Answer: According to the principle we mentioned previously, it is not valid because he did not specify the Dhzuhr prayer. ~This is the official school of thought (Madzhhab) of the Hanbalis.

However, it has also been said: It is valid, and explicitly specifying the particular prayer is not a condition. Rather, it is sufficient to, intend to pray, and the specific prayer is automatically determined by the arrival of its time. This is a narration from Imaam Ahmad (رحمه الله تعالى). Thus, if he intends the obligatory prayer of the current time, it is sufficient.

This position is the correct view, and it is the only practical position for people to act upon. This is because a person sometimes arrives in a hurry, utters the opening Takbir (Allahu Akbar), and joins the Imaam without it explicitly crossing his mind that this is the Dhzuhr prayer; however, it has crossed his mind that it is the obligatory prayer of the current time, and he only left his house for this very purpose.

According to the Madzhhab, we would say: "Repeat it." But according to the correct view, we say: "Do not repeat it." This brings comfort to the heart because this scenario occurs frequently. Even the Imaam sometimes forgets and utters the Takbir intending only the obligatory prayer of the current time. According to the (Hanbali) Madzhhab, he must repeat the prayer, but according to the heavier opinion, he does not.

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Among the benefits of this hadith (The first Hadith Of Intentions):

من فوائد هذا الحديث :

۱ - هذا الحديث أحد الأحاديث التي عليها مدار الإسلام، ولهذا قال العلماء :

مدار الإسلام على حديثين هما : هذا الحديث، وحديث عائشة : "من عمل عملا ليس عليه أمرنا فهو ردّ"  فهذا الحديث عمدة أعمال القلوب، فهو ميزان الأعمال الباطنة، وحديث عائشة : عمدة أعمال الجوارح، ومثاله :

رجل مخلص غاية الإخلاص، يريد ثواب الله ودار كرامته، لكنه وقع في بدع كثيرة . فبالنظر إلى نيته : نجد أنها نية حسنة . وبالنظر إلى عمله : نجد أنه عمل سيئ

مردود لعدم موافقة الشريعة.

ومثال آخر : رجل قام يصلي على أتم وجه ، لكن يرائي والده خشية منه، فهذا فقد الإخلاص، فلا يثاب على ذلك إلا إذا كان أراد أن يصلي خوفا أن يضربه على ترك الصلاة فيكون متعبدا لله تعالى بالصلاة .

Among the benefits of this hadith:

1 - This hadith is one of the hadiths upon which Islam revolves. For this reason, the scholars said:

​Islam revolves around two hadiths: this hadith (about intentions), and the hadith of Aisha, رضي الله عنه: "Whoever does a deed that is not in accordance with our matter will have it rejected." 

This hadith is the foundation for the actions of the heart, as it is the scale (of measurement) for internal actions. The hadith of Aisha is the foundation for the actions of the limbs (parts of the body).

An example of this:

A man who is extremely sincere, wanting the reward of Allaah and Paradise, but he falls into many innovations (in acts of worship). Looking at his intention, we find that it is a good intention. Looking at his action, we find that it is a bad action, rejected because it does not agree with the Sharia (Sunnah of the Prophetﷺ).

​Another example:

A man stands up to pray in the most perfect way, but he is doing it to show off to his father out of fear of him. This man has lost sincerity, so he is not rewarded for it. The only exception is if he chose to pray out of fear that his father would beat him for skipping the prayer, in which case he would be worshipping Allaah by performing the prayer.

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Can We Still Make Hijrah to the Messenger ﷺ After His Death?

هل يمكننا الهجرة إلى الرسول ﷺ بعد وفاته؟

قال الشيخ محمد بن صالح العثيمين، رحمه الله:

وهنا مسألة : بعد موت الرسول ﷺ هل يمكن أن نهاجر إليه عليه الصلاة والسلام؟

الجواب : أما شخصه ، فلا ، ولذلك لا يهاجر إلى المدينة من أجل شخص الرسول ؛ لأنه تحت الثرى، وأما الهجرة إلى سنته وشرعه فهذا مما جاء الحث عليه وذلك مثل : الذهاب إلى بلد لنصرة شريعة الرسول ﷺ والذود عنها ؛ فالهجرة إلى الله في كل وقت وحين، والهجرة إلى رسول الله لشخصه وشريعته حال حياته، وبعد مماته إلى شريعته فقط

نظير هذا قوله تعالى : ﴿فَإِن لَنَزَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ ﴾ [النساء: ١٥٩ إلى الله دائما، وإلى الرسول نفسه في حياته، وإلى سنته بعد وفاته ، فمن ذهب من بلد إلى بلد ليتعلم الحديث، فهذا هجرته إلى الله ورسوله ومن هاجر من بلد إلى بلد لامرأة يتزوجها ، بأن خطبها وقالت : لا أتزوجك إلا إذا حضرت إلى بلدي، فهجرته إلى ما هاجر إليه .

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله said:

"​An important question arises here: After the passing of the Prophet ﷺ, is it still possible to migrate (Hijrah) to him?

​The answer is: physically, no. For this reason, a person does not migrate to Madinah for the sake of the Prophet's personality, as he has passed away and rests in the earth. However, migrating to his Sunnah (teachings) and his Sharia (sacred law) is something that is highly encouraged.

​This includes actions like traveling to a country to support, defend, and champion the Prophet’s Sharia. Migration to Allaah is continuous at all times and under all circumstances. As for migrating to the Messenger of Allaah, it was done both to him personally and to his Sharia during his lifetime; but after his passing, it applies strictly to his Sharia.

​This is just like what Allaah Almighty says: "If you dispute over anything, refer it to Allaah and the Messenger..." (Surah an-Nisa: 59). Referring back to Allaah is constant, while referring to the Prophet was to him personally during his life, and to his Sunnah after his passing.

​So, if someone travels from one land to another just to learn a single Hadith, their migration is truly for Allaah and His Messenger. On the flip side, if someone moves from one country to another just to marry a woman—because he proposed to her and she said, "I won't marry you unless you move to my country"—then his migration is only for the worldly goal he traveled for." 

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Whoever Intends to Please Allaah and His Messenger, Allaah Will Reward Him Hugely.

قال الشيخ محمد بن صالح العثيمين، رحمه الله: 

'فمن كانت هجرته إلى الله ورسوله فهجرته إلى الله ورسوله'  كرجل انتقل من مكة قبل الفتح إلى المدينة يريد الله ورسوله ، ؛ أي : يريد ثواب الله، ويريد الوصول إلى رسول الله كقوله تعالى : ﴿وَإِن كُنتُنَّ تُرِدْنَ اللَّهَ وَرَسُولَهُ ﴾ (الاحزاب (٢٩) إذن يريد الله : أي يريد وجه الله ونصرة دين الله ، وهذه إرادة حسنة . ويريد رسول الله : ليفوز بصحبته ويعمل بسنته ويدافع عنها ويدعو إليها والذب عنه، ونصرة دينه ، فهذا هجرته إلى الله ورسوله، والله تعالى يقول في الحديث القدسي : من تقرب إلي شبرا تقربت

إليه ذراعا " فإذا أراد الله ، فإن الله تعالى يكافئه على ذلك بأعظم مما عمل .

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله said:

" 'So, whoever migrates for the sake of Allaah and His Messenger, his migration is indeed for the sake of Allaah and His Messenger'. Just like that of a man who migrated from Makkah to Madinah before the conquest, seeking Allaah and His Messenger; that is, he seeks Allaah's reward and desires to reach the Messenger of Allaah, as Allaah Almighty says: {And if you [women] desire Allaah and His Messenger} (Al-Ahzab 29). So, he desires Allaah: meaning he desires to please Allaah and to help the religion of Allaah, and this is a good intention. And he desires the Messenger of Allaah: i.e to attain his companionship, to act according to his Sunnah, to defend it, to call to it, to defend him, and to support his religion. Therefore, his migration is indeed for the sake of Allaah and His Messenger. And Allaah Almighty says in the Hadith Qudsi: “Whoever draws near to Me by a handspan, I draw near to him by an arm's length.” So, if he desires (to please ) Allaah, then Allaah Almighty will reward him for that with something greater than what he did."

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Whose Sake Are You Doing the Deed?

الشيخ محمد بن صالح العثيمين، رحمه الله 

«وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى»: هذه هي نيَّة المعمول له ، والناس يتفاوتون فيها تفاوتا عظيمًا ، حيث تجد رجلين يصليان بينهما أبعد مما بين المشرق والمغرب أو مما بين السماء والأرض في الثواب ؛ لأن أحدهما مخلص والثاني غير مخلص .

وتجد شخصين يطلبان العلم في التوحيد، أو الفقه ، أو التفسير، أو الحديث، أحدهما بعيد من الجنة والثاني قريب منها ، وهما يقرآن في كتاب واحد وعلى مدرس واحد، فهذا رجل طلب دراسة الفقه من أجل أن يكون قاضيا والقاضي له راتب رفيع ومرتبة رفيعة، والثاني درس الفقه من أجل أن يكون عالمًا معلمًا لأمة محمد ﷺ ، فبينهما فرق عظيم . قال النبي ﷺ : « مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَى بِهِ وَجْهُ اللَّهِ عَزَّ وَجَلَّ، لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا، لَمْ يَجِدْ عَرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ » ، إذن أخلص النية لله عزّ وجلّ.

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله:

{And every person will have only what they intended.}:

"This refers to Whom you are doing the deed for. People are completely different in this regard. You can find two men praying side by side, but the difference in their reward is bigger than the distance between the East and the West, or the heavens and the earth. This is simply because one is sincere and the other is not.

You can also find two people studying knowledge in Taw'heed, Fiqh, Tafseer, or Hadith. One is far from Paradise and the other is close to it, even though they read from the exact same book and have the same teacher.

One man studied Fiqh just to become a judge, because a judge gets a high salary and a high position. The other studied Fiqh to become a scholar and a teacher for the Ummah (Nation) of Muhammad ﷺ. There is a huge difference between them.

​The Prophet ﷺ said: “Whoever learns knowledge that should be learned for the sake of Allah, the Mighty and Majestic, but only learns it to get a worldly benefit, will not find the fragrance of Paradise on the Day of Resurrection.”

Therefore, make your intention purely for the sake of Allaah."

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A Humorous Encounter: Voicing Intentions Out Loud.

قال الشيخ محمد بن صالح العثيمين، رحمه الله:

ويُذكر أن عاميًا من أهل نجد كان في المسجد الحرام أراد أن يصلي صلاة الظهر وإلى جانبه رجل لا يعرف إلا الجهر بالنيَّة، ولما أقيمت صلاة الظهر قال الرجل الذي كان ينطق بالنية : اللهم إني نويت أن أصلي صلاة الظهر، أربع ركعات لله تعالى، خلف إمام المسجد الحرام، ولما أراد أن يكبر قال له العامي : اصبر يا رجل، بقي عليك التاريخ ؛ اليوم والشهر والسنة فتعجب الرجل.

Sheikh Muhammad Saalih Al-Uthaymeen (رحمه الله):

"It is reported that a layman from Najd was in Masjid al-Haram waiting to perform the Dzhuhr prayer. Next to him stood a man who seemingly believed intentions only counted if the whole masjid could hear them.

When the Iqamah was called and the prayer was about to commence, this man began reciting his intention out loud: 'O Allaah, I intend to perform the Dzhuhr prayer, four rak'ahs, for Allaah Almighty, behind the Imaam of Masjid al-Haram.'

Just as the man raised his hands to say the opening takbir, the layman turned to him and dryly remarked: 'Hold on, man. You forgot the date, the month, and the year.' The man was left completely stunned."

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​ Are Intentions of Acts of Worship Mentioned? 

هل تذكر نيات العبادات؟

قال الشيخ محمد بن صالح العثيمين، رحمه الله:

واعلم أن النية محلها القلب، ولا ينطق بها إطلاقا ؛ لأنك تتعبد لمن يعلم خائنة الأعين وما تُخفي الصدور، والله تعالى عليم بما في قلوب عباده، ولست تريد أن تقوم بين يدي من لا يعلم حتى تقول أتكلم بما أنوي ليعلم به ، إنما تريد أن تقف بين يدي من يعلم ما توسوس به نفسك ويعلم متقلبك وماضيك وحاضرك؛ ولهذا لم يرد عن رسول الله ﷺ ولا عن أصحابه - رضوان الله عليهم - أنهم كانوا يتلفظون بالنية ؛ ولهذا فالنطق بها سرا أو جهرًا بدعة ينهى عنها ، خلافًا لمن قال من أهل العلم : إنه ينطق بها جهرا ، وبعضهم قال : ينطق بها سرا ، وعللوا ذلك من أجل أن يطابق القلب اللسان . يا سبحان الله ! أين رسول الله عن هذا ؟ لو كان هذا من شرع الرسول ﷺ لفعله هو وبينه للناس.

​Sheikh Muhammad Saalih al-Uthaymeen (رحمه الله) stated:

​"Know that intention resides in the heart and is never uttered aloud. This is because you worship the One Who knows the treachery of the eyes and what the hearts conceal. Allaah Almighty knows what is in the hearts of His servants; you are not standing before someone who is unaware, such that you must say, 'I will mention my intention so that He may know it.'

Rather, you are standing before the One Who knows what your soul whispers to you, the One Who knows your every state, your past, and your present. Because of this, it was never reported that the Messenger of Allaah ﷺ or his Companions (رضوان الله عليهم) ever mentioned their intentions.

Thus, mentioning the intention, whether silently to oneself or aloud, is a prohibited innovation (bid'ah). This stands contrary to those scholars who claim intentions should be voiced aloud, or those who say they should be uttered silently under the justification that the tongue and heart must be in harmony. Glory be to Allaah! Where is the precedent (evidence) from the Messenger of Allaah ﷺ for any of this? If this were truly a part of the Prophet’s ﷺ teachings, he would have practiced it himself and clearly explained it to the public."

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Purpose Of Intentions 📿

قال الشيخ محمد بن صالح العثيمين، رحمه الله:

تمييز العبادات بعضها من بعض مثاله:

رجل يصلي ركعتين ينوي بذلك التطوع، وآخر يصلي ركعتين ينوي بذلك الفريضة، فالعملان تميزا بالنية، هذا نفل وهذا واجب، وعلى هذا فقس.

إذن المقصود بالنية: تمييز العبادات بعضها من بعض كالنفل مع الفريضة، أو تمييز العبادات من العادات.

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله:

Distinguishing between acts of worship: For example: 🙏

A man prays two rak'aahs intending it to be a voluntary (Naafilah) prayer, and another prays two rak'aahs intending it to be an obligatory prayer. The two acts are distinguished by intention; this is a voluntary prayer, and this is an obligatory prayer. And so on.

Therefore, the purpose of intention is to distinguish between acts of worship, such as distinguishing between a voluntary (Naafilah) and an obligatory prayer, or to distinguish between acts of worship and customs (normal daily acts). 🕌

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Sheikh Muhammad Saalih Al Fawzaan, حفظه الله :

"The Prophet ﷺ warned the one who lies to make people laugh. Lying is not permissible, neither in joke nor in seriousness. Lying is unlawful, for the curse of Allaah is upon the liars. It is not permissible for a person to fabricate false stories just to make people laugh. The Messenger threatened such a person with Wayl (woe), and Wayl is a valley in Hellfire—and he repeated this warning. A person must avoid lying in all its forms..."

[the-salafiyyah-call]

🎙️Ibn Uthaimeen (may Allah have mercy on him) said:

📍"I urge my Muslim brothers to seize this great opportunity and increase in these Ten Days of Dhul Hijjah with doing righteous deeds like reciting the Qur'an and the remembrances of Allah in all its types: takbeer (Allahu Akbar), taleel (Lailah illa Allah), tahmeed (Alhamdulillah ), tasbeeh (Subhanallah) and giving charity and fasting and every type of good action."

📚 Source:

Majmooah al-Fatawa (vol. 21, pg. 37)

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Why Intentions Matter. 🤔

قال الشيخ محمد بن صالح العثيمين، رحمه الله 🤲:

والمقصود من هذه النية: تمييز العادات من العبادات، وتمييز العبادات بعضها من بعض .

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله said:

The reason behind this (Intention) is: 🧭

to distinguish between customs and acts of worship, and to differentiate between various acts of worship.

. وتمييز العادات من العبادات مثاله : 🌟

- أولا : الرجل يأكل الطعام شهوة فقط، والرجل الآخر يأكل الطعام امتثالا لأمر الله عز وجل في قوله : ﴿ وَكُلُوا وَاشْرَبُوا) (الأعراف (٣) أكل الثاني عبادة، وأكل الأول عادة .

Distinguishing between customs (normal acts) and acts of worship can be illustrated with the following: 📝

Firstly: 1️⃣ One man eats food purely out of desire, while another eats in obedience to Allaah, the Great and Majestic's command: {...And eat and drink...} (Al-A'raf 3). The second man's eating is an act of worship 🙏, while the first man's is a normal act.

- ثانيا : الرجل يغتسل بالماء تبردًا، والثاني يغتسل بالماء من الجنابة، فالأول عادة، والثاني عبادة، ولهذا لو كان على الإنسان جنابة ثم انغمس في البحر للتبرد ثم صلى فلا يجزئه ذلك ؛ لأنه لابد من النية، وهو لم ينو التعبد وإنما نوى التبرد .

Secondly: 2️⃣ One man bathes to cool down 🌡️, while another bathes to purify himself from ritual impurity (janaabah) 🚿. The first act is a customary act, while the second is an act of worship. Therefore, if a person is in a state of ritual impurity and then immerses himself in the sea to cool down and then prays, it is not valid 🚫 because the intention is essential, and he did not intend worship but rather to cool down.

📚 كتاب شرح الأربعين النووية. 📚

Rendered by Abdur-Razzaaq Ibn Ibraaheem ✍️

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قال الشيخ محمد بن صالح العثيمين، رحمه الله:

«الأعمال» :جمع عمل، ويشمل أعمال القلوب وأعمال النطق، وأعمال الجوارح، فتشمل هذه الجملة الأعمال بأنواعها .

فالأعمال القلبية : ما في القلب من الأعمال : كالتوكل على الله، والإنابة إليه، والخشية منه وما أشبه ذلك .

والأعمال النطقية : ما ينطق به اللسان، وما أكثر أقوال اللسان، ولا أعلم شيئًا من الجوارح أكثر عملا من اللسان، اللهم إلا أن تكون العين أو الأذن . والأعمال الجوارحية : أعمال اليدين والرجلين وما أشبه ذلك .

«النيات» : جمع نية وهي : القصد وشرعا : العزم على فعل العبادة تقربا إلى الله تعالى، ومحلها القلب، فهي عمل قلبي ولا تعلق للجوارح بها .

Sheikh Muhammad Saalih Al Uthaymeen, رحمه الله

Deeds: The plural of “deed,” encompassing actions of the heart, actions of speech, and actions of the limbs. This phrase, therefore, includes all types of deeds.

Actions of the heart: These are actions within the heart, such as reliance on Allaah, turning to Him in repentance, and fear of Him, and the like.

Actions of speech: These are what the tongue utters. And how numerous are the words of the tongue! I know of no limb that performs more actions than the tongue, except perhaps the eyes or the ears.

Actions of the limbs: These are actions of the hands and feet, and the like.

Intentions: The plural of intention, which is purpose. Islamically, it is the determination to perform an act of worship to draw closer to Allaah, Almighty. Its place is the heart (i.e you intend with your heart); it is a matter of the heart and has no connection to the limbs.

📚كتاب شرح الأربعين النووية📚

Rendered by Abdur-Razzaaq Ibn Ibraaheem As-Salafi

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Hadith 1: The Foundation of Intention

(الحديث الأول: النية)

The Text (الـنَّـص)

Arabic:

عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ:

"إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَت هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ."

English:

On the authority of the Commander of the Believers, Abu Hafs Umar ibn al-Khattab (رضي الله عنه), who said: I heard the Messenger of Allaah (ﷺ) say:

"Actions are but by intentions, and every person will have only what he intended. So whoever emigrated for the sake of Allaah and His Messenger, then his emigration was for the sake of Allaah and His Messenger. And whoever emigrated for worldly gain or to marry a woman, then his emigration was for that which he emigrated for."

رواه إماما المحدثين أبو عبد الله محمد بن إسماعيل بن إبراهيم بن المغيرة بن بردز به البخاري، وأبو الحسين مسلم بن الحجاج بن مسلم القشيري النيسابوري، في صحيحيهما اللذين هما أصح الكتب المصنفة .

Hadith Source & Authenticity

Primary Narrator: Umar ibn al-Khattab (رضي الله عنه), the second Khaleef of Islaam.

Cross-Authentication: This Hadith holds the highest level of authenticity. It is recorded by the two undisputed giants of Hadith science: Imam al-Bukhari (Abu Abdullah Muhammad bin Ismail) and Imam Muslim (Abu al-Husayn Muslim bin al-Hajjaj)

Significance: Scholars universally consider this Hadith to be one-third of Islam, as it governs every single internal and external action a believer takes.

Rendered by Abdur-Razzaaq Ibn Ibraaheem As-Salafi

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📜 Conveying the Message of the Prophet ﷺ

​« بَلِّغُوا عَنِّي وَلَوْ آيَةً »

​"Convey from me, even if it is a single verse."

(Ṣaḥīḥ al-Bukhārī, No. 3461)

​💡 Sayings of the Scholars on Spreading Knowledge

​🔹 عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: « بَلِّغُوا عَنِّي وَلَوْ آيَةً »

​Narrated by 'Abdullāh ibn 'Amr (رضي الله عنهما), that the Prophet (صلى الله عليه وسلم) said:

"Convey from me, even if it is a single verse."

(Ṣaḥīḥ al-Bukhārī, No. 3461)

​🔹 قَـالَ العلّامة ابنُ بـازٍ رَحِمهُ الله:

​« وَالْمَشْرُوعُ لِلْمُسْلِمِ إِذَا سَمِعَ الْفَائِدَةَ أَنْ يُبَلِّغَهَا غَيْرَهُ، وَهَكَذَا الْمُسْلِمَةُ تُبَلِّغُ غَيْرَهَا مَا سَمِعَتْ مِنَ الْعِلْمِ، لِقَوْلِ النَّبِيِّ ﷺ: (بَلِّغُوا عَنِّي وَلَوْ آيَةً)، وَكَانَ ﷺ إِذَا خَطَبَ النَّاسَ يَقُولُ: (لِيُبَلِّغِ الشَّاهِدُ الْغَائِبَ فَرُبَّ مُبَلَّغٍ أَوْعَى مِنْ سَامِعٍ) »

​Shaykh Ibn Bāz (رحمه الله) said:

"It is prescribed for a Muslim—man or woman—that whenever they learn something beneficial, they convey it to others. This is based on the statement of the Prophet ﷺ: 'Convey from me, even if it is a single verse.' Furthermore, whenever the Prophet ﷺ addressed the people, he would say: 'Let the one who is present inform the one who is absent, for perhaps the one who is informed will understand it better than the one who heard it directly.'"

(Majmū’ Fatāwā: 4/54)

​🔹 قَالَ ابْنُ الْمُبَارَكِ رَحِمَهُ الله:

​« لَا أَعْلَمُ بَعْدَ النُّبُوَّةِ دَرَجَةً أَفْضَلَ مِنْ بَثِّ الْعِلْمِ »

​Imām Ibn al-Mubārak (رحمه الله) said:

"I do not know of any status, after Prophethood, more virtuous than spreading knowledge."

(Tahdhīb al-Kamāl: 20/16)

​🔹 قَالَ ابْنُ الْجَوْزِيِّ رَحِمَهُ الله:

​« مَنْ أَحَبَّ أَنْ لَا يَنْقَطِعَ عَمَلُهُ بَعْدَ مَوْتِهِ فَلْيَنْشُرِ الْعِلْمَ »

​Imām Ibn al-Jawzī (رحمه الله) said:

"Whoever wishes for their good deeds to continue uninterrupted after their death, let them spread knowledge."

(Al-Tadhkirah: 55)

​🔹 قَالَ الْعَلَّامَةُ ابْنُ الْقَيِّمِ رَحِمَهُ الله:

​« وَتَبْلِيغُ سُنَّتِهِ إِلَى الْأُمَّةِ أَفْضَلُ مِنْ تَبْلِيغِ السِّهَامِ إِلَى نُحُورِ الْعَدُوِّ »

​Imām Ibn al-Qayyim (رحمه الله) said:

"Conveying the Prophet's Sunnah to the Muslim community (Ummah) is more virtuous than launching arrows at the chests of the enemy."

(Badā'i' al-Tafsīr: 2/416)

​🔹 قَال العَلَّامَةُ ابْنُ عُثَيْمِينَ رَحِمَهُ الله:

​« يَنْبَغِي لِطَالِبِ الْعِلْمِ وَغَيْرِ طَالِبِ الْعِلْمِ وَكُلِّ مَنْ عَلِمَ سُنَّةً يَنْبَغِي أَنْ يُبَيِّنَهَا فِي كُلِّ مُنَاسَبَةٍ، وَلَا تَقُلْ أَنَا لَسْتُ بِعَالِمٍ، نَعَمْ لَسْتَ بِعَالِمٍ لَكِنْ عِنْدَكَ عِلْمٌ، قَالَ النَّبِيُّ ﷺ: (بَلِّغُوا عَنِّي وَلَوْ آيَةً)، فَيَنْبَغِي لِلْإِنْسَانِ فِي مِثْلِ هَذِهِ الْأُمُورِ أَنْ يَنْتَهِزَ الْفُرَصَ كُلَّمَا سَمَحَتِ الْفُرْصَةُ لِنَشْرِ السُّنَّةِ فَانْشُرْهَا يَكُنْ لَكَ أَجْرُهَا وَأَجْرُ مَنْ عَمِلَ بِهَا إِلَى يَوْمِ الْقِيَامَةِ »

​Shaykh Ibn ‘Uthaymīn (رحمه الله) said:

"It is vital for the student of knowledge, as well as the layperson—indeed, anyone who knows a Sunnah—to clarify and teach it at every appropriate opportunity. Do not say, 'But I am not a scholar.' True, you may not be a scholar, but you still possess knowledge!

​The Prophet ﷺ said: 'Convey from me, even if it is a single verse.' Therefore, a person should seize every opportunity to spread the Sunnah. Spread it, and you will receive its reward, alongside the reward of whoever acts upon it until the Day of Resurrection."

(Sharḥ Riyāḍ al-Ṣāliḥīn: 4/215)

​✍️ Translated & Rendered by: Abdur-Razzaaq Ibn Ibraaheem As-Salafi