بسم الله الرحمن الرحيم

LIVE news updates
Jun 24 Transforming Your Reality Jun 17 A History of Muslim Americans’ Political Engagement Jun 17 My Brother is Gay: Navigating the Intersection of Religion and Family An interview with Imam Wesley Lebron Jun 10 Islam and the Romans: Early Muslim-Byzantine Interaction May 20 Reclaiming the Sunnah of Adoption and Foster Care: An Interview with Basmah Salam Apr 29 National Poetry Month: An Ode to Faith, Visibility, and the Conversations We Don’t Forget Apr 15 Beyond Ramadan: Taking Its Lessons Farther  Apr 15 The Power of Saying No: A Reflection on Boundaries

Tag: hadis

  • Hadith 7 – Nasīḥah

    Hadith 7 – Nasīḥah

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi
    Timeless Prophetic Gems of Guidance and Wisdom
    –
    On the authority of Tamīm Al-Dārī (RAA) that the Prophet (pbuh) said: “Religion is nasihah.” We said: “To whom?” The Prophet (pbuh) said: “To Allah and His Book, and His Messenger, and to the leaders of the Muslims and their common folk” (Sahih Muslim).

    Introduction
    There is no exact English translation for the word “nasihah” as it covers a broad concept. Some use the term “sincerity,” but this is only part of the meaning. With respect to Allah (SWT), His Book, and His Messenger (pbuh), it carries the meaning of sincerity. With respect to the leaders and the Muslim community, it carries the meaning of sincere advising. According to Ibn Salah (RAA), nasihah is “truly seeking the best, in terms of intention and action, for the one whom he is making nasihah to.” This hadith is a profound statement. Al-Sheikh Jamāl Zarabozo says that this brief statement of the Prophet (pbuh) describes the essence of Islām. This is because it encompasses Islām, īmān and ihsan altogether.

    Lessons

    A. Nasihah to Allah

    Nasihah should first be towards Allah (SWT). This includes fulfilling the obligations with ihsan in the best possible manner. This should be the main purpose of this life for every Muslim. This includes striving to get as close as possible to Allah (SWT) by doing not only that which is obligatory but also that which is preferable. On the other hand, one should refrain from doing that which is forbidden and avoiding that which is disliked.
    Nasihah to Allah (SWT) encompasses the following:
    • Believing in Allah (SWT) and disassociating any partners with Him.
    • Believing in His names and attributes.
    • Obeying and fulfilling His commandments.
    • Abstaining from that which He (SWT) has forbidden.
    • Remembering Him under all situations and circumstances.
    • Loving that which He (SWT) loves and hating that which He hates.
    • Recognizing the blessings that He has bestowed upon us and properly thanking Him for these blessings.
    One who wishes to do nasihah towards Allah (SWT) needs to have the correct intention. This is the case even if the individual may not be able to perform an obligation (due to an illness or lack of means). By having the correct niyyah, his responsibility towards Allah is fulfilled. Thus, ikhlas is another important aspect of this great concept. One should always be honest and practice ikhlas in whatever is done. In fact, ikhlas should be the first thing that a Muslim should aim for when doing nasihah to Allah (SWT). The actions of the heart and limbs also fall under nasihah to Allah. Actions of the heart include hope in the mercy of Allah (SWT), to trust Him, to fear Him, and to seek refuge in Him. As for the actions of the limbs, they include salah, zakāh, fasting, speaking the truth, etc.
    B. Nasihah to His Book
    After having nasihah in Allah, we need to have nasihah to His Book, the Quran. This encompasses the following:
    • Believing that the Quran is the Word of Allah (SWT), and that it is not similar to the word of any human.
    • To read, recite and practice the Quran per one’s ability.
    • To study its admonitions, lessons, and parables.
    • Calling others to have faith in the Quran.
    • To defend and protect the Quran from any kind of distortion or misinterpretation.
    • To defend the Quran against any false claims which are made against it.
    • To respect and treat the Quran in a proper manner.
    o For example, we should not throw away a piece of paper which has an āyah printed on it out of respect. This includes that present on magazines, newspapers, etc. This āyah of Allah (SWT) may be stepped upon or get filth on it. If we were to see such a piece of paper on the ground, we should pick it up and safeguard it or destroy it by burning or shredding.
    C. Nasihah to His Messenger (pbuh)
    After the Quran, then we need to have nasihah in the Messenger of Allah. This includes the following:
    • Believing in the message revealed to the Prophet (pbuh) and believing all that was revealed to him was divinely inspired.
    • Accepting him (pbuh) as the true leader of the ummah with regard to matters of the religion, his words are an authority in itself while everyone else’s statements and opinions come only after his.
    • Accepting his Sunnah as the scale by which we judge a particular matter or issue.
    • Loving him (pbuh) more than the love that we have towards ourselves and our family. It is the second level of love after the love of Allah (SWT). Our love for him (pbuh) should lead us to fulfilling our obligations and obeying him.
    • Saying “sallallahu ‘alayhi wassallam” whenever his name is mentioned.
    • Loving those who love him (pbuh) and hating those who hate him.
    • Reviving his Sunnah by learning, understanding, teaching and spreading it.
    D. Removing Bidah by Reviving the Sunnah
    Today, there are so many bidah being practiced by Muslims. One major way in removing the bidah is by reviving the Sunnah. As was said by one of the early scholars: “Bidah only arises when the Sunnah is not known or practiced.” One of the main problems today is that many Muslims are unaware of the Sunnah and the status of the Sunnah. To revive the Sunnah, one should not start by condemning the bidah but rather by introducing the Sunnah. One of the things that we should do is to make them aware of the Sunnah. In doing this, we should not be aggressive or confrontational as it may result in people who are being called to become offended and confused. This will result in the people rejecting the Sunnah.
    As advised by Al-Imām Ahmad, we should do it in a nice, gentle and proper manner so that we do not end up arguing and fighting over it. Furthermore, we need to be excellent role models for those who love and follow the Sunnah. In this way, those who were unaware can understand, love and appreciate the Sunnah when they themselves see the beauty of the Sunnah. They will then use the Sunnah as the yardstick in measuring the value of a certain action etc. Slowly, inshāʹ Allah, bidah shall be reduced and minimized.
    While educating the people about the Sunnah, due care needs to be exercised so as to ensure that the people shall not be focusing on the minor issues. Sunnah is categorized into different levels and one should learn the basic elements before studying the details. We should also make the people understand, love and appreciate the Sunnah on a more basic and elementary level before going into the finer details. Inshāʹ Allah, this will lead to the revival of the Sunnah.
    E. Loving the Family and the Companions of Muhammad (pbuh)
    There are some prominent deviant sects who propagate their false beliefs by creating doubts about the companions of the Prophet (pbuh) with the intention of making people hate them. Doing this actually entails rejecting the Sunnah. These sects believe the Sunnah is only derived through their a’immah and not others.2
    Allah (SWT) defends the sanctity of all of the companions of the Prophet (pbuh) in the Quran itself:
    “And the first forerunners [in the faith] among the muhājirūn and the ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment” (9:100). Thus, it is necessary to love those who followed him (pbuh) during his time, defended him, and practiced Islām in the best manner. This is part of upholding the Sunnah. As for those who are of latter generations, we need to also love those who follow, defend, and strive to revive the Sunnah of the Prophet (pbuh).
    F. Nasihah to the Muslim Leaders
    The hadith continues, and then mentions nasihah to the Muslim leaders. The word ‘leader’ stands for both ʼulamāʹ and leaders in authority. Nasihah should be given to all leaders, regardless of their authority and rank. In Islām, no one is above the law and no one is free from the need of advice. Even Rasulullah (pbuh) sought the consultation of the companions when the need arose. For example, he consulted his companions while making plan for battle against the kuffār during the Battle of Al-Khandaq. On some other occasions, the companions offered nasihah without being asked such as in the Battle of Badr. Nasihah is for the benefit of anyone who is in authority. This means that the ruler, leader, or scholar should be among the first to receive sincere advice. It is also important to choosing the appropriate method, etiquette, and channel in advising them.
    Nasihah to Muslim leaders include the following:
    • Helping them in that which is good and beneficial.
    • Obeying them in that which is right.
    • Reminding them if they were to make mistakes or forget.
    • Being patient with them if they do things which we dislike. We should try to give nasihah and at the same time tolerate them as opposing them will create instability in the Muslim community.
    • Making jihād with them and not rebelling against their authority.
    • Making dua to Allah to give them guidance and piety.
    The scholars state that nasihah towards the leaders should be done in accordance with certain guidelines:
    1) One must have a good intention with sincerity.
    2) It should be done in a mild and respectful manner. One should always avoid harshness and not seek to embarrass them. Our aim is to advise and correct them rather than showing off.
    3) Not divulging or informing others about their wrong-doings as this may lead to more problems in society.
    4) Giving the nasihah privately and not publicly.
    If one is asked by the leader to commit a masiyah or sin, or something which contradicts with Shariah, one should never obey. Nevertheless, we should disobey in a non-aggressive manner. Our aim is to remind them that what they are seeking to do is wrong so that they will change. This will be more effective in bringing about good than having a harsh response.
    As for the scholars, our nasihah is to seek knowledge from them. Some guidelines about giving them nasihah are the following:
    • We follow them if their opinion is based on sound proof and evidence.
    • We do not seek to point out their mistakes. There are some people who wish to point out the mistakes of scholars. We should avoid such a temptation as scholars are pious people, and such an action may cause Allah (SWT) to be displeased with us. It can also create chaos in the community.
    • We should not follow scholars blindly.
    • We should not disrespect them.
    G. Nasihah to the Muslim Community
    The hadith concludes with the nasihah to the Muslim community. This nasihah includes observing the rights of other Muslims and fulfilling our obligations towards them. These obligations differ depending on the category they fall in (i.e. parents, children, relatives, neighbors, etc.) Some obligations to our fellow Muslims include greeting them, visiting them when they are sick, making duʼāʹ for them, giving sincere advice if they request it, and praying salah tul-janāzah for the one who dies. Furthermore, more emphasis should be placed on sacrificing time, effort, and money for the benefit of the Muslim community.
    H. The Concept of Al-Wala and al-Bara
    One concept that is important in the nasihah to the Muslim community is the concept of al-Wala. The concept al-Wala refers to love, care, and affinity for one another within the ummah for the sake of Allah (SWT), and encompasses the following:
    1) to love every Muslim.
    2) to care for all Muslims.
    3) to help other Muslims.
    4) to defend and protect other Muslims.
    Al-Wala also encompasses the actions that result from this. If one does not love, one will not care. If one does not care, one will not help. If one does not help, one will not protect. The reason why so many Muslims today do not care or help another is because their belief in al-Wala is lacking. We should have love for other Muslims, especially those who are suffering, so that they can be cared for and helped. The scholars are of the opinion that the least that a Muslim can do for another is to make duʼāʹ for them.
    The concept of al-bara is actually contrary to al-Wala and refers to enmity and disassociation with the people of disbelief and falsehood. This is usually practiced for the purpose of preventing Muslims from committing evil. However, al-bara should be avoided if (1) it is done for our own self-interest, and (2) it will not lead the other person to mend his ways. Instead of disassociating ourselves from such an individual, we should give good and sincere advice and educate him or her. We should show our love and concern and provide good nasihah in the proper way. It is only if all other attempts fail, that we can use the concept of disassociation. And even this should be done only if al-bara is capable of leading the individual to change his ways.
    I. Benefitting and Caring for the Muslim Community
    The Prophet (pbuh) said: “The Muslim is one whom other Muslims are safe from his tongue and his hand” (Sahih Muslim and Sahih al-Bukhārī). The true Muslim is one who will not harm others verbally, physically, or by any other means. Mercy and respect are important elements of etiquette towards the community. Having mercy for the young and showing respect to the elders should be an end result from glorifying Allah (SWT). This is as per the following hadith: “He is not from us one who does not have mercy to our young or respect the elders.” (Al-Tirmidhī, Ahmad, and Sunan Abū Dawūd).

    If we are the ones entrusted with authority, we should act sincerely towards the rest of the Muslims and do that which is in their best interest. We should give nasihah to the people by doing that which is best for the ummah. This means defending the community, placing appropriate and qualified people in their proper position and job. Any leadership or authority, whatever the level or rank, will be answerable in front of Allah (SWT) on the Day of Judgment. They will be asked regarding those under their responsibility. This also includes us who may be parents, community leaders, supervisors, managers, teachers, etc.
    Conclusion
    Based on all that has been discussed here, we see that nasihah encompasses much of Islām, īmān and ihsan. We see that nasihah carries many meanings. With respect to Allah (SWT), His Book, and His Messenger (pbuh), it carries the meaning of sincerity. With respect to the leaders and the Muslim community, it carries the meaning of sincere advising. Since this hadith defines the dīn as nasihah, it is important that we uphold and apply the obligation of nasihah in our lives. In our ummah, there is a great need for the Muslims to be benevolent and sincere to each other. Following this short but comprehensive hadith allows for the betterment of the Muslim and the Muslim Ummah.

  • Ḥadīth 13 — Loving Your Muslim Brother

    Ḥadīth 13 — Loving Your Muslim Brother

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi
    Timeless Prophetic Gems of Guidance and Wisdom
    –
    Abū Hamzah Anas bin Mālik (RAA), who was the servant of the Messenger of Allah (pbuh), reported that the Prophet (pbuh) said: “None of you truly believes until he loves for his brother that which he loves for himself” (Al-Bukhārī & Muslim).

    Introduction
    This ḥadīth states that the Muslim should love for other Muslims that which he loves for himself. This lays down a significant principle for the behavior of Muslims towards each other. A true Islāmic community is built upon love and compassion between its members. Loving that which is good for others is part of loving them. They should treat others in the same manner that they wish to be treated.

    Lessons
    A. Islāmic Brotherhood

    The Prophet (pbuh) says in a similar hadīth: “The servant does not truly believe until he loves for others what he loves for himself from the good” (Musnad of Al-Imām Ahmad). The Prophet (pbuh) also says in another hadīth: “…Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them…” (Sahih Muslim). A true Islāmic community can only arise when barriers to brotherhood are removed. These can come from divisions such as race, ethnicity, color, economic class but can also arise from extreme affiliations to differing madhāhib or religious groups/circles. Other barriers that contribute to division between Muslims are jealousy, pride, selfishness, hatred, and envy. When we deal with other Muslims in the community, we should deal with them in the best manner.

    Furthermore, we should choose the best words in our conversations. Good words minimize disputes and confrontations between others. The Qur’an says in Sūrah Ahzāb, āyah 70: “O you who believe! Keep your duty to Allah and fear Him, and speak always the right word.” It also says in Sūrah Isrā’, āyāt 53-54: “And tell My servants that they should always say those words that are the best. Verily Shaytān sows a state of conflict and disagreement among them.”

    Mercy and compassion should exist in our dealings with others. This is related to al-walā [love, care, and affinity for one another]. Two of the four aspects of the principle of al-walā that come from this hadīth are that Muslims must love and care about one another. The other aspects of al-walā are to help and defend Muslims.

    B. Evil of Arrogance

    One important behavior that we should be wary of is arrogance. Arrogance can come in many forms, which includes belittling others, looking down on others, looking at oneself as better than others, etc. The Prophet (pbuh) says: “He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.” A person (among the listeners) said: “Verily, a person loves that his dress should be fine, and his shoes should be fine.” The Prophet (pbuh) remarked: “Verily, Allah is Graceful and He loves Grace. Pride is disdaining the truth (out of self-conceit) and having contempt towards people” (Sahih Muslim). It is unfortunate that arrogance is rampant among the Muslim lands in the form of racism and ethnic pride. And as the Prophet (pbuh) mentions, it takes the smallest ounce of arrogance to qualify one for the Hell-fire.

    Altogether, we need to be humble and show mercy to others. Part of loving good things for others is to practice mutual consultation and to enjoin goodness and forbidding evil. When we advise others, we should do it in a good way, based on our love for them and not to seek personal interest. The Prophet (pbuh) used to show his love for others when giving advice to them. When advising others, it is better to explicitly mention that we are advising them because we love and care for them. If an advice is specific for an individual, it should be done in private so as to avoid offending the person.

    C. Wishing the best for your Brother

    Fudayl ibn Iyād was a famous Muslim ascetic who had been a thief but renounced his crimes and became a renowned zāhid and died in 187 A.H. He went one step further when putting this hadīth into practice. He said that we should wish others to be like us, but we should also wish them to be better than us. It is from the bounty of Islām that we have attained whatever good that exists within ourselves. Thus, we should wish the same for other Muslims. Similarly, Ibn Rajab also states that we should wish for other Muslims to be better than us in ibādah and in akhlāq. On the other hand, we should also wish for our own constant self-improvement. It is not sufficient to merely wish for something which is good for other Muslims while we are deficient and not striving to be better Muslims ourselves. Therefore, it is a matter of continuous competition among us to attain good.

    D. Brotherhood in Turbulent Times

    One important concept that is emphasized from the teachings of this hadīth is brotherhood. There are many Muslims in the world today, but unfortunately most of them are weak in īmān, except those upon whom Allah (SWT) bestows His mercy. Many of these weak Muslims commit sins regularly and violate principles of Islām. In the past, these people were the minority, and the Muslim community would tend to disassociate themselves away from such people. To do the same in contemporary times would, however, not be appropriate and instead would be counterproductive. In fact, even people with the minimum level of Islām should be regarded as brothers in Islām. Hence, if they were to commit a sin, we would love for them to leave the sinful act. We should care and love for them that which we love for ourselves, that we be guided aright, away from sins and disobedience.

    Conclusion

    This hadīth can be practiced at many different levels and in different ways. It can be applied in giving nasihah, giving sadaqah, and in enjoining the good and forbidding evil. The Muslim world today is unfortunately divided in so many different ways, and division has unfortunately become the norm. Through practicing this beautiful and powerful hadīth, the seeds for brotherhood and love can be implanted within own ummah. We can also protect ourselves from contempt, pride, suspicion, selfishness, and other evils.

  • Hadith 1 – Actions are Judged by Intentions

    Hadith 1 – Actions are Judged by Intentions

    An Excerpt from Commentary on the Forty Hadith of Imam Al-Nawawi
    Timeless Prophetic Gems of Guidance and Wisdom
    –
    It is narrated on the authority of Amīr al-Muʹminīn, Abū Ḥafṣ ʼUmar bin al-Khaṭṭāb (R), who said: “I heard the Messenger of Allah say:

    “Actions are judged by niyyāt (intentions), so each man will have what he intended. Thus, he whose Hijrah (migration) is for Allah and His Messenger, his migration is for Allah and His Messenger; but he whose migration is for some worldly thing he might gain, or for a wife he may marry, his migration is for that which he migrated” (Al-Bukhārī and Muslim).

    Introduction

    This ḥadīth is considered to be one of the greatest ḥadīth in Islām. According to Al-Imām al-Shāfiʼī;, this ḥadīth is one third of the knowledge of Islām being related to over seventy topics of fiqh. This ḥadīth was expressed by the Prophet (pbuh) at the time when a man migrated from Makkah to Madīnah during the Hijrah for the sake of marrying a woman.
    Niyyah or intention has two meanings:
    1. The intention before performing an ʼibādah (an act of worship such as prayer, fasting, etc.)
    2. The willingness of performing an action
    In this ḥadīth, the Prophet (pbuh) starts with the principle “Actions are judged by intentions,” and then gives three practical examples. This is a methodology used by the Prophet (pbuh) when conveying certain Islāmic principles. Examples help illustrate the principle so that it is easier for people to understand it, and so that they can apply it to other situations. The three examples consist of: (1) a single good intention (migration for the sake of Allah and His Messenger) and (2) two inferior intentions (migration for the sake of worldly gains or marriage).

    Lessons

    A. Ikhlāṣ – Sincerity to Allah (SWT)

    This ḥadīth emphasizes the importance of ikhlāṣ, or sincerity. This is to be truthful and honest with Allah (SWT), performing an act solely for His sake whereby no other entity or thing is sought. Ikhlāṣ is the major condition for the acceptance of good deeds. This ḥadīth is therefore a criterion to help Muslims evaluate and judge what they do and say “as an ʼibādah” in their daily lives. The other condition is that actions must be done in accordance with the Sharīʼah (Islāmic Law) as is explained in Ḥadīth 5 [“Whosoever introduces into this affair of ours (Islām) something that does not belong to it is to be rejected” (Al-Bukhārī & Muslim)].

    Ikhlās, or sincerity is to be truthful and honest with Allah (SWT), performing an act solely for His sake whereby no other entity or thing is sought. Ikhlās is the major condition for the acceptance of good deeds

    The interdependence of these two conditions is illustrated in the Shahādah (declaration of faith). Its first statement “I bear witness that there is no god but Allah” is ikhlāṣ ensuring that our actions are for the sake of Allah (SWT) alone. The second part of the Shahādah, “I bear witness that Muḥammad is the Messenger of Allah,” is the Sunnah. This is the sayings, actions, and affirmations of the Prophet (pbuh) — which in turn is really the manifestation of the Qurʹān itself. The Prophet (pbuh) is our model and the best example to follow. Following his Sunnah in our ʼibādah, akhlāq (ethics), and muʼāmalāt (dealings) ensures that we are acting in accordance with the Sharīʼah. Thus, the Shahādah shows us that the conditions for performing an action and its acceptance are that:
    1) it should be for the sake of Allah (SWT) as He is the only One we worship
    2) it should be in accordance with the Sharīʼah

    B. Developing and Preserving Ikhlāṣ

    There are various ways in which we can gain or increase our ikhlāṣ. These are the following:
    • Checking the niyyah – Al-Imām Aḥmad said: “Before you do anything, check your niyyah – ask yourself before performing an action, ‘Is this for the sake of Allah (SWT)?’”
    • Seeking knowledge – Prior to the doing of any deed, we should seek ʼilm, or knowledge. Our actions and deeds should be based on knowledge to ensure that these are performed in accordance with the Sharīʼah.
    • Increase in righteous deeds – The more good deeds that we do, the closer we will get to Allah (SWT) and inshā Allah, the more sincere we will become.
    • Avoidance of giving false impressions – we should not make others believe that an action is good when it isn’t.
    To achieve ikhlāṣ, we must avoid four major things that directly negate ikhlāṣ. The first thing is to avoid shirk, or associating others with Allah (SWT) at all costs. The second thing which immediately spoils sincerity is hypocrisy, or nifāq. The third negator of ikhlāṣ closely related to hypocrisy is riyā’. This is performing an ʼibādah with the intention of showing off to others. Last but not least is ma’ṣiyah, or committing sins which decreases our sincerity. On the contrary, doing good deeds enhances it.
    According to Al-Imām al-Harawi, the root cause for insincerity is hawā’, or desire. Therefore, no deed should be done based on lowly desires. Al-Imām al-Harawī states that there are seven types of desires. These are the following:
    • To make oneself appear good in the eyes of others
    • To seek the praise of others
    • To avoid being blamed by others
    • To seek the glorification of others
    • To seek the wealth/money of others
    • To seek the services or love of others
    • To seek the help of others for oneself
    Ibn al-Qayyim says that any action we do may be defective for the following three reasons:
    1) Being conscious that others are observing the action
    2) Seeking a return (worldly benefit/reward) for the action
    3) Being satisfied with the action
    There are several different ways in which we can be sincere, and thus gain ikhlāṣ. For example, after every ṣalāh, we should be self-critical and tell ourselves that we could have performed it in a better manner. In this way, we not only prevent ourselves from self-praise, but we can improve our next ṣalāh. If we arrive early for the ṣalāh in the masjid before the imām or in the first ṣaff, we should steer away from thinking ourselves as better than others. We should rather, praise Allah (SWT) for enabling us to go to the masjid, and for being able to perform the
    ṣalāh without any difficulty.

    Although we must always ensure that our actions do not deviate from ikhlāṣ, there are several actions which can be automatically regarded as being done with a good intention. For example, ʼibādah in secret (qiyām al-lail, dhikr, ṣadaqah, fasting), daʼwah (inviting others to Islām), community service, and seeking knowledge in Islām are some of these good actions.

    C. Additional Matters Related to Intention

    Sometimes, there can be a combination of intentions included in an action. For example, this can happen in the madrassah where the teacher performs an ʼibādah as a means of teaching others. In this case, the ʼibādah is done first for the sake of Allah (SWT), but it also done with the intention of teaching others. This does not diminish from the niyyah of the action. We also see an example of this from the Prophet (pbuh). When he performed the ḥajj, he of course did it for the sake of Allah (SWT) but also as a means to teach his companions the rites of ḥajj.
    What if our niyyah changes while we are performing an action? Ibn Rajab says that if the niyyah at the end of the action matches the beginning (i.e. doing an action for the sake of Allah (SWT), then any changes in the middle of performing the action will be forgiven, or it will not matter, inshā Allah. However, if the niyyah at the end does not match the beginning (i.e. we do not perform the action for the sake of Allah (SWT), then tawbah, or sincere repentance must be done.
    Another instance which highlights the importance of niyyah in the qualification of an action is in unintentional swearing, which is commonplace in certain Arab countries. In these instances, the swearing by Allah is done simply out of habit – as it may be customary in that culture, an expression which frequently rolls off the tongue. When a person swears by Allah by saying “wallāhi” (by Allah), but their intention is not to actually swear by Allah, then the saying is without value. A Muslim should do his/her best to minimize this.
    D. Centrality of Ḥadīth 1
    This first ḥadīth is central to Islām in many different ways. Al-Imām Aḥmad; said: Islām is based on the following three principles:
    1. Actions of the heart – our internal actions
    2. Actions of the limbs — our external actions
    3. Interactions between people – our daily dealings or “muʼāmalāt” with people
    Here, principle #1 is based on this ḥadīth. Furthermore, this is the one of three major aḥādīth that forms the criteria for evaluating and judging an action of ʼibādah. Al-Imām Aḥmad says “Islām is based upon three aḥādīth,” which are the following:
    1. “Actions are judged by intention (actions of the heart)”.
    2. “Whosoever introduces into this affair of ours (i.e. Islām) something that does not belong to it, it is to be rejected.”
    3. “Truly, what is lawful is clear, and what is unlawful is clear, and in between the two are matters which are doubtful which many people do not know…”

    Conclusion

    Altogether, this ḥadīth is central to Islām in numerous ways, perhaps being the most important ḥadīth in Islām. The message of this ḥadīth is clear that each action of ours is determined by our intention, whether it is good or bad. Therefore, we should always check our intention. We must ensure that the action is done for the sake of Allah (SWT) so that it is accepted by Him and that we will be rewarded for it.