MATAN OF THE HADITH
عَنْ أَمِيرِ الْمُؤْمِنِينَ أَبِي حَفْصٍ عُمَرَ بْنِ الْخَطَّابِ رَضِيَ اللَّهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ:عَنْ (From) | أَمِيرِ (Leader) | الْمُؤْمِنِينَ (of the believers) | أَبِي (the father of) | حَفْصٍ (Hafs) | عُمَرَ (Omar) | بْنِ (son of) | الْخَطَّابِ (Al-Khattab) | رَضِيَ (May be pleased) | اللَّهُ (Allah) | عَنْهُ (with him) | قَالَ: (said:) | سَمِعْتُ (I heard) | رَسُولَ (the Messenger) | اللَّهِ (of Allah) | ﷺ (peace and blessings be upon him) | يَقُولُ: (saying:)
From leader of the believer, the father of Hafs, Omar son of Al-Khattab – May Allah be pleased with him said, I heard the Messenger of Allah peace and blessins be upon him said:«إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَنْكِحُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ» (١(
إِنَّمَا (Indeed) الْأَعْمَالُ (the deeds) بِالنِّيَّاتِ (are by intentions) | وَإِنَّمَا (and indeed) لِكُلِّ (for every) امْرِئٍ (person) مَا (what) نَوَى (he intended) | فَمَنْ (so whoever) كَانَتْ (was) هِجْرَتُهُ (his migration) إِلَى (to) اللَّهِ (Allah) وَرَسُولِهِ (and His Messenger) | فَهِجْرَتُهُ (then his migration) إِلَى (to) اللَّهِ (Allah) وَرَسُولِهِ (and His Messenger) | وَمَنْ (and whoever) كَانَتْ (was) هِجْرَتُهُ (his migration) لِدُنْيَا (for worldly gains) يُصِيبُهَا (to attain them) | أَوِ (or) امْرَأَةٍ (a woman) يَنْكِحُهَا (to marry her) | فَهِجْرَتُهُ (then his migration) إِلَى (to) مَا (what) هَاجَرَ (he migrated) إِلَيْهِ (for).
Indeed, the deeds are by intentions, and for every person is what he intended. So whoever's migration was to Allah and His Messenger, then his migration was to Allah and His Messenger. And whoever's migration was for worldly gains or to marry a woman, then his migration was to what he migrated for.رَوَاهُ إِمَامَا الْمُحَدِّثِينَ: أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ بْنِ بَرْدِزْبَهِ الْبُخَارِيُّ، وَأَبُو الْحُسَيْنِ مُسْلِمُ بْنُ الْحَجَّاجِ بْنِ مُسْلِمٍ الْقُشَيْرِيُّ النَّيْسَابُورِيُّ فِي «صَحِيحَيْهِمَا» اللَّذَيْنِ هُمَا أَصَحُّ الْكُتُبِ الْمُصَنَّفَةِ.
رَوَاهُ (Narrated) | إِمَامَا (The two Imams of) | الْمُحَدِّثِينَ (The narrators) |: أَبُو (Abu) | عَبْدِ (Abd) | اللَّهِ (Allah) | مُحَمَّدُ (Muhammad) | بْنُ (son of) | إِسْمَاعِيلَ (Ismail) | بْنِ (son of) | إِبْرَاهِيمَ (Ibrahim) | بْنِ (son of) | الْمُغِيرَةِ (Mughira) | بْنِ (son of) | بَرْدِزْبَهِ (Bardizbah) | الْبُخَارِيُّ (Al-Bukhari), | وَأَبُو (and Abu) | الْحُسَيْنِ (Al-Husayn) | مُسْلِمُ (Muslim) | بْنُ (son of) | الْحَجَّاجِ (Al-Hajjaj) | بْنِ (son of) | مُسْلِمٍ (Muslim) | الْقُشَيْرِيُّ (Al-Qushayri) | النَّيْسَابُورِيُّ (Al-Naysaburi) | فِي (in) | «صَحِيحَيْهِمَا» (their two Sahihs) | اللَّذَيْنِ (which) | هُمَا (are) | أَصَحُّ (the most authentic) | الْكُتُبِ (books) | الْمُصَنَّفَةِ (compiled).
Narrated by the two Imams of the narrators: Abu Abdullah Muhammad ibn Ismail ibn Ibrahim ibn Mughira ibn Bardizbah Al-Bukhari, and Abu Al-Husayn Muslim ibn Al-Hajjaj ibn Muslim Al-Qushayri Al-Naysaburi in their two Sahihs, which are the most authentic books compiled.EXPLANATION OF THE HADITH
إِنَّمَا: أداةُ حَصْرٍ، وَقَصْرٍ تُفِيدُ إِثْبَاتَ الحُكْمِ لِلمَذْكُورِ، وَنَفْيِهِ عَمَّا عَدَاهُ Indeed: A tool of restriction and limitation that indicates the affirmation of the ruling for the mentioned and its negation for anything else.الأعمالُ: أيِ الشَّرْعِيَّةُ الَّتِي تَحْتَاجُ إِلَى النِّيَّةِ.
Actions: Meaning the religious actions that require intention.بالنِّيَّاتِ: جَمْعُ نِيَّةٍ، وَهِيَ عَزْمُ الْقَلْبِ عَلَى فِعْلِ الشَّيْءِ.
By intentions: The plural of intention, which is the determination of the heart to do something.إِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى: أَيْ مَنْ نَوَى شَيْئًا لَمْ يَحْصُلْ لَهُ غَيْرُهُ.
Indeed, for every person what he intended: Meaning whoever intended something will not get anything other than what he intended.فَمَنْ كَانَتْ هِجْرَتُهُ: أَيْ انْتِقَالُهُ مِنْ دَارِ الشِّرْكِ إِلَى دَارِ الْإِسْلَامِ.
So whoever's migration: Meaning his transfer from the land of disbelief to the land of Islam.إِلَى اللَّهِ وَرَسُولِهِ: بِأَنْ يَكُونَ قَصْدُهُ بِالْهِجْرَةِ طَاعَةَ اللَّهِ عَزَّ وَجَلَّ وَرَسُولِهِ.
To Allah and His Messenger: By intending with his migration the obedience to Allah, the Almighty, and His Messenger.فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ: أَيْ مَقْبُولَةٌ
So his migration to Allah and His Messenger: meaning it is accepted.لِلدُّنْيَا: بِضَمِّ الدَّالِ، وَكَسْرِهَا مِنَ الدُّنُوِّ، وَهُوَ الْقُرْبُ، سُمِّيَتْ بِذَلِكَ؛ لِقُرْبِهَا مِنَ الْآخِرَةِ، أَوْ لِقُرْبِهَا إِلَى الزَّوَالِ، وَهِيَ مَا عَلَى الأَرْضِ مَعَ الْهَوَاءِ وَالْجَوِّ مِمَّا قَبْلَ قِيَامِ الْقِيَامَةِ
For the world: with the damma on the dal, and its kasra from the word 'dunu', which means nearness, it was named that because it is near to the hereafter, or because it is near to vanishing, and it is what is on the earth along with the air and atmosphere before the Day of Resurrection.يَصِيبُهَا: أَيْ يُحْصِيهَا
He counts it: meaning he enumerates it.يَنْكِحُهَا: أَيْ يَتَزَوَّجُهَا
He marries her: meaning he weds her.LESSONS FROM THE HADITH
لا يَقبَلُ اللهُ عَزَّ وَجَلَّ مِنَ العَمَلِ إلا ما كان خَالِصًا لَهُ1 – Allah, the Almighty, does not accept any deed except that which is done sincerely for Him
التَّحذيرُ مِن إرادةِ الدنيا بِعملِ الآخرةِ.
2 – Warning against seeking worldly gains through deeds meant for the Hereafter.
مَنْ يُهاجرُ إلى اللهِ تعالى، وَابتغاءَ مَرْضَاتِه، فهِجْرَتُهُ إلى ثَوابٍ عليهَا.
3 – Whoever migrates to Allah, seeking His pleasure, his migration will be rewarded.
مَنْ يُهاجرُ لأَغراضٍ دُنيويَّةٍ، كَمَنْ يُهاجرُ مِن بَلدِ الكُفرِ إلى بَلدِ الإسلامِ مِن أجلِ المالِ، أوْ مِن أجلِ امرأةٍ يَتزَوجُهَا، فلا ثوابَ على هِجرَتِهِ
4 – Whoever migrates for worldly purposes, like migrating from a land of disbelief to a land of Islam for money, or for marrying a woman, there is no reward for his migration.
بِالنِّيَّةِ الصَّالِحَةِ تَتَحَوَّلُ الْمُبَاحَاتُ إِلَى مُسْتَحَبَّاتٍ يُثَابُ عَلَيْهَا الْمُسْلِمُ، فَمَنْ نَوَى بِالْمُبَاحِ نِيَّةً حَسَنَةً، فَإِنَّهُ يُثَابُ عَلَيْهَا
5 – With a good intention, permissible acts turn into recommended acts for which a Muslim is rewarded. Whoever intends a permissible act with a good intention, will be rewarded for it.
مِنْ أَسَالِيبِ التَّعْلِيمِ النَّاجِحَةِ: ذِكْرُ قَاعِدَةٍ، ثُمَّ ذِكْرُ مِثَالٍ يُوَضِّحُهَا
6 – One of the successful teaching methods: mentioning a rule, then giving an example to illustrate it.
النَّاسُ يَتَفَاوَتُونَ فِي الْأَجْرِ وَالثَّوَابِ بِاخْتِلَافِ النِّيَّةِ
7 - People differ in reward and recompense according to their intentions.OTHER LESSONS FROM THE HADITH
A – DEGREE OF HADITH’S AUTHENTICIY CONSISTS OF SEVEN LEVELS:مَا اتَّفَقَ عَلَيْهِ الشَّيْخَانِ: الْبُخَارِيُّ، وَمُسْلِمٌ.
1 – Hadith that is agreed upon by the two Sheikhs: Al-Bukhari and Muslim.
مَا اِنْفَرَدَ بِهِ الْإِمَامُ الْبُخَارِيُّ.
2 – Hadith that is unique to Imam Al-Bukhari
مَا اِنْفَرَدَ بِهِ الْإِمَامُ مُسْلِمٌ.
3 – Hadith that is unique to Imam Muslim.
مَا كَانَ عَلَى شَرْطِ الْبُخَارِيِّ، وَمُسْلِمٍ، وَلَمْ يُخْرِجَاهُ.
4 – Hadith that meets the criteria of Al-Bukhari and Muslim but they did not include it.
مَا كَانَ عَلَى شَرْطِ الْإِمَامِ الْبُخَارِيِّ، وَلَمْ يُخْرِجْهُ.
5 – Hadith that meets the criteria of Imam Al-Bukhari but he did not include it.
مَا كَانَ عَلَى شَرْطِ الْإِمَامِ مُسْلِمٍ، وَلَمْ يُخْرِجْهُ.
6 – Hadith that meets the criteria of Imam Muslim but he did not include it.
مَا صَحَّحَهُ الْأَئِمَّةُ الْمُعْتَبَرُونَ.
7 – Hadith that is authenticated by the recognized Imams.
B - WHEN IS A MUSLIM REWARDED FOR DOING PERMISSIBLE ACTS?إِذَا نَوَى المُسْلِمُ بِفِعْلِ المُبَاحِ، أَوْ تَرْكِهِ نِيَّةً حَسَنَةً فَإِنَّهُ يُثَابُ عَلَى فِعْلِهِ.
If a Muslim intends a good intention by doing permissible acts or leaving them, then he is rewarded for his action.
Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy on him, said:
المُبَاحُ بِالنِّيَّةِ الحَسَنَةِ يَكُونُ خَيْرًا، وَبِالنِّيَّةِ السَّيِّئَةِ يَكُونُ شَرًّا
"The permissible act with a good intention becomes good, and with a bad intention becomes evil."
وَإِذَا كَانَ المُبَاحُ وَسِيلَةً إِلَى مَأْمُورٍ بِهِ، أَوْ مَنْهِيٍّ عَنْهُ، فَإِنَّهُ يَأْخُذُ حُكْمَ مَا كَانَ وَسِيلَةً إِلَيْه
And if the permissible act is a means to something commanded or forbidden, then it takes the ruling of what it is a means to.
Examples:مثال [١]: المَشْيُ إِلَى الصَّلَاةِ وَاجِبٌ؛ لِأَنَّهُ وَسِيلَةٌ إِلَى وَاجِبٍ، وَالمَشْيُ فِي الأَصْلِ مُبَاحٌ
Walking to prayer is obligatory because it is a means to an obligation. Walking in itself is permissible.
مثال [٢]: شِرَاءُ السِّوَاكِ مُسْتَحَبٌّ؛ لِأَنَّهُ وَسِيلَةٌ إِلَى مُسْتَحَبٍّ، وَالشِّرَاءُ فِي الأَصْلِ مُبَاحٌ
Buying a siwak (tooth stick) is recommended because it is a means to a recommended act. Buying in itself is permissible. Wallahua’lam
Karangasem, 19 Februari 2025
Irfan Nugroho (Semoga Allah memudahkan urusannya. Aamiin)
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