. J

J. -.l.\\ t. ': • ~"4," u.,' . ~* -..Ju I.... --f:'}~ ~~f':' --..r. ~, v:::-.J~f" ".'J ~ ,. ,.,. OJ //.,.. -(,..4i''' ,. *·}J'I:,j~·~\J ....\ ~f':'\....r' ., ~\­ There [shall be] no military expedition being conducted in the Path of Allah, who acquire the spoils of war, save they [shall] receive two-thirds oftheir reward from the Hereafter, and they [will be] left a third. Ifthey did not acquire any spoils of war, their reward shall [remain) complete, [in the Hereafter]. AI-Imam Ahmad stated: The trader, the mercenary and the donkey driver, receive a reward commensurate to the degree they purified their intentions in the performance ofJihaad.

It is not however possible that they shall receive a reward comparable to the one who fought Jihaad with his self, his wealth, and avoided the intermingling ofany other matter. He also mentioned concerning the one who takes payment for his participation in Jihaad: If an individual does not set out for Jihaad except by payment, there is no objection that he takes it, for it is comparable to him departing for his Deen. A similar matter is narrated from' Abdullah ibn 'Umar, who said: If anyone of you collected [money] during the military expedition, it is as if Allah has compensated him with sustenance, and there is no objection to that. In relation to the one who upon receiving payment participates in Jihaad, but ifhe does not receive any payment he refuses to proceed: There shall be no reward in that instance. Similarly AI-Awzaa'ee said: If the intention of the soldier is upon the expedition, I do not consider it objectionable.

This is what has been mentioned concerning the one who obtained a provision (fmancial or otherwise) whilst performing the pilgrimage. It being acquired in order to assist the individual in it's performance, either for himself, or for another. It has been narrated from Mujaahid, who said concerning the pilgrimage of the carriers, the employees and the traders: It is complete, there shall be no depletion in their reward. This is deemed feasible as their original objective was to perform the pilgrimage without the acquisition of profit. In relation to the circumstance: The basis of the deed is for the sake of Allah, then an intention connected to al-Riya'a descends upon the individual, however it does not affect him, and if it is considered hazardous, he removes it.

An explanation of Riyadh al-Saliheen from the wordsof the Masterof the Messengers Hence for Allah - Allah, 0 brothers, sincerity [in one's deeds] is for Allah alone," In this circumstance, the presence of al-Riya'a is deemed not to have affected him. There exists no variance in opinion concerning this issue. Never-the-less if the intention persists, does it cause the invalidity of the deed, or is it considered harmless and the individual is rewarded by virtue of his initial [good] intention? There is a difference of opinion concerning this matter between the Scholars of the Sa/a! Al­ Imam Ahmad and Ibn Jareer al-Tabaree have commented upon this matter.

Ibn Rajab: Ascribes to the opinion that the deed would not be nullified, and that the individual would be rewarded for his initial [good] intention. This opinion is related by al-Hasan al-Basree and others. Ibn Jareer mentioned that the difference is connected to matters ofworship which are self­ contained, from their initial to fmal stages, e.g. the prayer, the fast and the pilgrimage. In relation to those actions which are not self-contained, e.g. the recitation of the Quran, to donate from one's wealth, the dissemination of knowledge: These matters are deemed discontinued by the presence of an intention connected to al-Riya'a. The individual is therefore obligated to reaffirm his intitial [good] intention.

Similarly, it is narrated from Sulaymaan ibn Dawood al-Haashamee: Perhaps I may narrate a single tradition upon a certain intention, and when I arrive upon a particular part of it, my intention is caused to alter. Hence a single tradition is in need oftwo intentions! In relation to the one who performed a deed sincerely for the sake of Allah, then Allah cast commendation and goodness into the hearts of the Believers for him, by virtue of his deed: This is considered to be from His Bounty and Mercy. Hence, this matter ought to be a source of celebration, and not one which is deemed hazardous. This principle has been affirmed in the tradition of Abee Dhar, where the Prophet (r-l--J ~ 1\~) was questioned concerning the one who performed an action for the sake of Allah in goodness, . and was thereafter praised by the people: , .

""....; /. . // '* ..~\\ ;"))\_\$;.~J\j~) \;l\:'~ '..:J( . ;r::\\)r:~\::'\~:.J i'* --.fr -..s~~ ;;_ iJ" ,:J.r.- ~c.rLJ""';~J' .'J / / / What is your opinion of the one who performs a righteous deed, and is [subsequently] praised by the people? He said: That is the glad tidings of a Believer in this world. Collected: al-Muslim (2642), Kitab al-Birr w a/-Si/ah w a/-Adab, see (Al-Haafidh ibn Rajab, Jaami'a a/-'U/oom w al-Hikam, Dar ibn al-Jawzee, p.39-42). 7 [TN] - Accordingly the question may be asked: How might one obtain Ikhlaas? Ikh/aas can not coexist in a heart which [embraces] the love of praise and commendation, [nor] the yearning [to obtain) that which is possessed amongst the people, save in the lmannerl that fire and water or a lizard and fish mav coexist An explanation of Riyadhal-Saliheen from the wordsof the Masterof the Messengers If your soul informs you to quest for Ikhlaas, turn first towards your yearning and slaughter it with a knife [in a state] of desperation. Then turn in [a state of] asceticism upon praise and commendation, the asceticism of the [one] who loved the Dunya for the sake of the Hereafter.

If your quest in the [act] of slaughtering the yearning, and [the acquisition of] asceticism [against] praise and commendation is successful, your [journey] shall be facilitated in your [quest] for Ikhlaas. If it is mentioned: What may facilitate the [act] of slaughtering the yearning and the [development] of asceticism [against] praise and commendation? I say: The method of facilitating the [act] of slaughtering the yearning: Your defmitive knowledge that there is no matter [present] that awakens one's greed for, save the worship of Allah alone, and the Treasures which He alone possesses. For no individual can furnish the slave with [those Treasures] save He. The method of facilitating the [development] of asceticism [against] praise and commendation: Your knowledge that there is no individual who can [confer] benefit upon or beautify his praise, [nor] inflict damage upon or disgrace his vilification, save Allah alone.

As the bedouin said to the Prophet (rl-) -# .)" J-): ~/""." ~ ~// ,.. .;,uI!1liI.:' ~;,u\ L., ~ -:.I\J~/ .". 'i~' r. g ••• ~. I'J ," i\;~.,;.i0l* ,.. " " " ,.. • ".. J./ ~ ) hJ " ,... -('--:: *~f' u,.).:s-' • ~'("I ~~\;C~I .' . ~r"'~ . ~\ III ~'~\:.l\:~~~ \:.II' .: Ij';r-- '---'J .

ITIJr . --t---'J ~ r --,,__ -.J'"' ~ \"T, .If -..$.f: ".. ,.. "..".. ".. Indeed (the matter] I fear most for you is al-Shirk al-Asghar (minor Shirk). They asked: What is al-Shlrk al-Asghar 0 Messenger of Allah?

He replied: al-Riya'a. Allah the Exalted, the Majestic, will say to them on the Day of Resurrection when he is rewarding the people for their deeds: Go to those for whom you were performing your deeds in the Dunya and see if you are able to find any reward with them. Collected: Ahmad; al-Tabaraanee; al-Bayhaqee in al-Zuhud, see Tayseer al-'Azeez ai-Hameed, p.llS. NB: Please consult the previous footnote for further elucidation. An explanation of Riyadh al-Saliheen from tilewords of tileMaster of tileMessengers hadith.

Number 1. It has been related by the Ameer al-Mumlneen: Abee Hafs 'Umar ibn al-Khattab (may Allah be pleased with him), who said: I heard the Messenger of Allah (:I) say: Indeed all actions are by intention, and for each individual is that which he intended. So whose migration was for Allah and His Messenger, then his migration was for Allah and His Messenger. And whose migration was for a matter connected to the world or for a woman in marriage, then his migration is for that which he migrated to. The authenticity of this tradition is agreed upon.

It has been collected by the two 'Imams of the Muhaditheen': Abu 'Abdullah Muhammad ibn Ismaa'eel ibn Ibraheem ibn al-Mugheerah ibn Bardazbah al-Ju'fee al-Bukhari, and Abu al-Husayn Muslim ibn al-Hajjaaj ibn Muslim al-Qushayree al­ Naysaabooree. May Allah be pleased with them [and] in their sahih(s), for they are the most authentic books compiled. [I] [I] [TN] - Collected: Bukhari (1), Kitab Bada al-Wahee; Muslim (3530), Kitab al-Imaarah. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers 'The Explanation. This chapter pertains to [the principle] of sincerity and wholeheartedness in one's actions. Accordingly, the intention of an individual ought to be pure and sincere for Allah during every statement [uttered], every action [performed], and upon every circumstance." This tradition was selected by al-Bukhari to inaugurate his book [al-sahih] , hence he established it upon the platform of an opening address.

He employed it as an indicator to affirm the principle that all deeds performed for other than the Face of Allah are null and void. They shall yield no fruit in this Dunya, nor in the Hereafter. Accordingly, 'Abd ai-Rahman ibn Mahdee mentioned: If I had composed a book [containing] chapters, I would indeed have placed the tradition of 'Umar ibn al-Khattab concerning action by intention in each chapter. This tradition is acknowledged to be amongst those that this Deen is pivoted upon: AI-Shaafi'ee stated: This tradition is a third of [all] knowledge, it enters into seventy branches of Fiqh, see (al-Bayhaqee, Manaaqib al-Shaafi'ee, 304/1). AI-Imam Ahmad (may Allah be pleased with him) mentioned: The fundamentals oflslaam are [founded] upon three traditions: The tradition of 'Umar: Indeed all actions are by intention; the tradition of 'Ayesha: Whosoever innovates [a matter] in our affair shall have it rejected; the tradition ofal­ Nu'man ibn Basheer: The lawful is distinct and the prohibited is distinct, see (Ibn Abee Va'la, Tabaqaat al-Hanaabilah, 4711). 9 [TN] - Yayha ibn Abee Katheer stated: Study al-Niyyeh, for it is indeed more serious a [matter] than deeds.

Sufyaan al-Thawree said: I did not remedy a matter, greater in severity upon me than my intention, for it fluctuates upon me. Mutarrif ibn'Abdullah stated: The purification of the heart is with the purification ofactions. The purification of actions is with the purification of al-Niyyeh. 'Abdullah ibn al-Mubaarak mentioned: Perhaps a deed is small [in quantity] but is elevated [in rank] by the intention, and perhaps a deed is great [in quantity] but is demoted [in rank] by the intention. It was reported from the Salaf: Whosoever is pleased with his deed then let him complete it and correct his intention, for Allah the Exalted, the Majestic shall reward the servant if he corrected his intention, even if it be for a single morsel [of food], see (Al-Haafidh ibn Rajab, Jaami'a al- 'Uloom w al-Hikam, Dar ibn al-Jawzee, p.32).

An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers The author has proceeded to make reference to Qura'nic Verses pertinent to the correct understanding of al-Niyyeh. In addition, he has cited examples from the traditions of the Prophet '.o;;.l:\\\~) " ~--..J '. If. Jt{{an fuu:[ imposeduyon us action without: intention, It wouldindeed'nave been. a burden. incapable of6eing 6orne. This statement is correct.

How can an action be performed volitionally in the absence of duress or coercion, except that it is performed upon an intention. To assert the contrary is beyond comprehension. For an action is the product of [a] desire and [an] ability, and al-Niyyeh is composed of a desire [to perform a deed]. An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers Accordingly, the first sentence conveys the principle that there is no doer [ofan action] except that [the deed] has been executed upon an intention. Never-the-less a distinction exists.

A formidable distinction between the intentions of individuals, and a contrast clear and manifest, comparable to that between the earth and the sky. From amongst the people there are those whose intention is upon an elevated status, of the loftiest rank. [Conversely] there are those whose intention is upon the waste refuse, lowly and despicable. Hence two individuals are observed performing an identical action. From it's inception to it's completion. During the course of the deed.

It's movement and it's quiescence. It's saying and it's action. Never-the-less, the difference between the two individuals is comparable to the difference between the earth and the sky, and for no reason other than conflicting intentions. This principle dictates therefore: There is no action save by [an] intention. The resultant effect is articulated in the statement: And indeed for each individual is that which he intended.

If Allah and the Hereafter was intended, and your deeds are in accordance with the Sharee 'ah, then you shall be awarded that which you intended. If your intention was for a matter connected to the world, then perhaps it will be conferred upon you, or perhaps it will not. Allah stated: ~ .; /.A............. .; .J.~. '.:I-:'~~\-:';.~~~~\~"'~ .(' .~ 1­ "'{ '.! -....-r r / / / Whosoever wishes for the quick passing (enjoyment of this world), We confer upon him what We decree for whom We like [Surah al-Isra'a : Ayah 18]. It was not said: We confer upon him what he desires.

Rather: What We decree (i.e. Not what he decrees) for whom We like. In addition, not every individual shall be a recipient. For the distribution is restricted, and the distribution is for Allah. An explanation of Riyadhal-Saliheen fromthewords of the Master of the Messengers Hence, from amongst the people are those who are furnished with what they desire from this world.

In addition, there are those who are awarded a portion of it, and those who are awarded no portion at all. Accordingly, what has been mentioned previously is the meaning of His statement: We confer upon him what We decree for whom We like. This [principle] is in contrast to the Verse: J /'" /1/11 "''''...,' '>~;.,u\-;; '\~~ (;r::~~' ~. . / ',I\.;\f. / \bJ\.1s••';\:k·// "'S~\ ~ '. '\-"\f. ).. ~ --.....>.L:: cr: », '/".1 --..f-.--.....>JI. ~J ./. /y--.....>~ ~ '}" ,/ ,/ .­ . ,/ .I.. / :...~\\/. i '" ~..-;:::--- y>; They take no step to raise the anger of the unbelievers nor inflict any injury upon an enemy, but it is written to their credit. Surely Allah wastes not the reward of the Muhsineen (good doers) [Surah al-Tawbah : Ayah 120].

Hence the infidel, wherever he may be present, whether he is associated with the Christians, Jews or atheists. Irrespective of whether or not he has been granted a name by Islaam, the infidel is an enemy of Allah, His Book, and His Messenger. [In addition, he is a foe] to all the Believers. Regardless of the type of garment he chooses to clothe himself in. Indeed he is an opponent, an enemy. As a Consequence, it is Impermissible for an Individual to Undertake a Journey to the Lands of the Unbelievers Save Under the Fulfilment of Three Conditions: The First Condition: