40 Hadith of Nawawi : 1st Hadith by teacher Reda ( 26th March, 2013)

40 Nawawi Hadiths
The collection of Forty Hadith by (Imam/ The Scholar Al-Nawaw) has been known, accepted and appreciated by Muslim scholars for the last seven centuries. Its significance lays in the fact that these selected forty hadiths comprise the main essential and fundamental concepts of Islam which, in turn, construct the minimum level of required revealed knowledge for every single Muslim. Since having good knowledge of the various fundamental aspects of the religion is a key to a Muslim's practice and application of Islam.

Imam Nawawi

Imam Muhyi al-Din Abu Zakariya Yahya bin Sharaf al-Nawawi, for short Imam Nawawi, was born in the village of Nawa in the vicinity of Damascus in 631 A.H. (1233 A.D.). He grew up in Nawa and at the age of nineteen went to study in Damascus which was considered the center of learning and scholarship. During his stay at Damascus, he studied from more than twenty celebrated teachers, regarded as masters and authorities of their fields and disciplines. He studied Hadith, Islamic jurisprudence and principles, syntax and Etymology from great scholars. Imam Nawawi led a life of singular piety, righteousness and simplicity. After over 20 years, he returned to his hometown. Soon after his arrival at Nawa, he fell ill and died in 676 A.H. (1278 AD). May God (Allah) be pleased with.

Hadith 1:

On the authority of Omar bin Al-Khattab (May God be pleased with) , who said : I heard the messenger of Allah (Peace be Upon Him) says :
"Actions are (judged) by intention, so every person will get rewarded only for what they intended

. Thus, he whose migration was to Allah and His Messenger, his migration is to Allah and His Messenger, and he whose migration was to achieve some worldly benefit he might gain, or for a wife he might marry, his migration is to that for which he migrated."
Occasion of the Hadith:

Ibn Mas'uid (may Allah be pleased with him) said, ‘Whoever emigrated for the need of something, his emigration was for that which he emigrated. Once a man emigrated to marry a woman called Umm Qais. So he was known as Umm Qais’ immigrant."
This hadith was said by the Prophet

(Peace be Upon Him), at the time when a man emigrated from Makkah to Madinah during the migration for the sake of marrying a woman and not for the sake of Islam. It is considered to be one of the greatest hadiths in Islam. This hadiths could be seen as criteria to help Muslims evaluate and judge what say "as worship" in their daily life: It evaluates and judges our internal actions (actions of the heart).
Intention has two meanings:

- The intention before worship (e.g. prayer).
- The willingness.
The second meaning is what is meant in this hadith.


The Prophet,

(Peace be Upon Him), starts the hadith with the principle ("Actions are judged by intentions") and then gives three examples. This is the methodology of the Prophet, (Peace be Upon Him). The examples help illustrate the principle so that it is easier for people to understand and they can apply the principle to other similar situations.
The three examples consist of one of good intention (migration for the sake of Allah and His Messenger) and two of bad intentions (migration for the sake of worldly gains or for marriage).
This hadith emphasizes sincerity (to be truthful and honest to God (Allah) alone, performing an act solely for Allah's sake whereby no other witness except Allah is sought). Sincerity is one of the conditions of accepting good deeds. The other condition is that the actions must be done in accordance with the Sunnah.
This can be seen in the testimony:
"I bear witness that there is no god but Allah" is the intention- ensuring that we do things for the sake of Allah and Allah alone.
"I bear witness that Mohammed is the Messenger of Allah" - the Sunnah is the Manifestation of the Quran - the Prophet,

(Peace be Upon Him), is our example, our best model to follow. Following his Sunnah in our worship, ethics and (dealings) ensures that we are acting in accordance with the Sunnah.
Thus, the testimony shows us the conditions for accepting a deed or performing an action: (a) it should be for the sake of God (Allah) because He is the only One we worship, and (b) it should be in accordance with the Shariah.
To achieve sincerity, we have to avoid Polytheism (associating others with Allah, which causes insincerity).

The Scholar Al-Harawi

said the root cause for insincerity is self-desire. Therefore no action should be done because of self-desire.
Imam al-Harawi states that there are 7 types of self-desires:-

- To make oneself appear good in the hearts of others.
- To seek the praises 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.

Ways to obtain sincerity:

- Do righteous deeds - the more good deeds we do and hence get closer to God (Allah), the more sincere we will be.
- Before we do any deed we should firstly seek knowledge- our actions/deeds should be guided by knowledge so that we do them in accordance to the Shariah.
- Do not give false impressions - do not make others believe that an action we did was good when it was not.

Al-Imam Ahmad ibnu-Hanbal said: Before you do anything, check your intention, ask yourself before performing an action: "Is it for the sake of God (Allah)?"
Ibnu al-Qayyim says:

Any action we do is subject to three defects:
- Being conscious that others are observing our actions.
- Seeking a return (benefit/reward) for the action.
- Being satisfied with the action.
If we go to the mosque for the prayer and we are early, arriving before the leader and finding a place in the first queue, we should not be proud of ourselves and think of ourselves being better than others. We should praise God (Allah) for enabling us to go to the mosque and for being able to perform the prayer without any difficulties.
After every prayer, we should tell ourselves that we could have performed it better and try to improve in our next prayer.
What happens if we were to change our intention while performing an action?

Ibn Rajab says

If the intention at the end of the action matches the beginning (i.e. doing the action for the sake of God

(Allah)), then any changes in the middle of the action will be
forgiven or does not matter,

(God willing). However, if the intention at the end does not match the beginning, i.e. we do the action for other than the sake of God (Allah), then we must repent.
There are four things that contradict sincerity:
- Committing sins - this will weaken our sincerity.
- Associating others with Allah.
- Performing worship with the intention of showing off to others.
- Hypocrisy.
Even though we must always make sure that our actions do not deviate from sincerity, there are actions, which are automatically considered that of good intentions. For example, seeking knowledge in Islam, helping the community, the call to God (Allah), etc.

Lessons Deduced

When Allah intends good for someone. He opens his mind and helps him to understand, study, and learn the hidden meanings in this hadith, without this he will be unable To grasp aM the warnings, lessons, exhortations, laws, and roles to which the hadith is directly or indirectly referring. May Allah bless Imam Ashafie who realized a big portion of the comprehensive knowledge from this saying of the Prophet (peace be upon him). He said that, 'This hadith can be categorized under seventy different branches of jurisprudence. Some of the scholars said that this hadith represents one-third of Islam, so they liked to open their
Compilations with it, as Imam Abu 'Abdullah Al-Bukhary did with his authorized book.
So anything we write when listing (the virtues) or explaining - as Allah inspires us-the aims of this hadith, we will never be able to reach its essence and will always just be on the surface. This hadith of the Prophet (peace be upon him) contains lessons, explanations, and clarifications from a Messenger who was sent for all human beings, regardless of their different scientific, rational, and civilization-related abilities. Among these lessons and warnings are:

Creedal Lessons;

This honorable hadith explains that the acceptance of good deeds basically depends on sincerity to Allah, the Exalted and Ever Majestic. Allah says,
which means, "And they were commanded not, but that they should worship Allah, and worship none but Him Alone {abstaining from ascribing partners to Him)/ [Al-Bayyinaln, 9Q: 5)
And He says,
which means, "So worship Allah [alone) by doing religious deeds sincerely for Allah's sake only, (and not to show-off, and not to set up rivals with Him in worship). Surely, the religion fi,e, the worship and obedience) is for Allah only." (Az Zumar, 39; 2-3} The hadith warns us against some dangerous evils that are found within our hearts. They are: -
Vanity: The Prophet (peace be upon him) sought refuge with Allah more than once from vanity, because it could be a cause of deeds being performed in vain.
Ostentation: A hypocrite may seek only to please people or to please both
people and Allah; in both cases his deeds are vain accord rug to what the Prophet (peace be upon him) narrated from the Lord of Honor and Power, He narrated that He said, *l am the One Who does not stand in need of a partner. If anyone does anything in which he associates anyone else with Me, I am free from this deed/ Allah, the Exalted and Ever-Majestic, does . not need a father, a son, a partner, or even a deed that is not done solely for His Sake.
Sincerity is the core of the religion, as Allah says, which means, "Say (O Mohammad) 'Allah Alone I worship by doing religious deeds sincerely for His Sake only and not to show-off, and not to setup rivals with Him
in worship.'* (Az-Zumar, 39: 14)

Juristic Lessons:

Jurists say that intention is the difference between acts of worship and habits, as well as between the different acts of worship. For example, bathing could be done to cool down, clean oneself, terminate a state of major ritual impurity, follow the religious tradition of bathing on Friday, etc. The reason cannot be determined except through the intention.
1. Intention is the basis of all acts of worship in Islam, which is why the scholars agree that no act of worship performed for its own virtue, like offering the prayer, observing a fast, and performing Hajj, is complete without the presence of the intention, but they differed regarding other acts of worship like purification. For example, if someone is in a state of major ritual impurity, but forgets about it and takes a bath -to cleanse himself, what is the judgment on I his act? Malik, As-h-Shafi'y, and Ahmad said in this situation that, "The intention is a condition for purifying oneself from every state of impurity," Abu HanTfah said, "The
intention is not a precondition fur purification with water, unlike At-Tayammurn (dry ablution)."
Intention is in the heart. Scholars agreed that if the one uttering prayer or observing a fast made his intention fn his heart, without uttering an intention with his tongue, this suffices.
The statement of the Prophet (peace be upon him), "and everybody will be rewarded according to what he has intended/' shows that performing acts of worship by proxy is not permissible nor is deputizing in the same intention, with the exception of Zakah {obligatory charity) and slaughtering a sacrificial animal. In both of the latter cases it is lawful to deputize someone in the intention, \or the slaughter and the distribution, even if there is the capability in the one making the intention. While in the case of Hajj it is unlawful to perform acts by proxy for someone who is alive, whether he has the ability to perform it or not, and whether it is an obligatory Hajj or a voluntary one. It is lawful to perform Hajj by proxy for someone who is dead who willed for it, but it is undesirable. It is also undesirable to perform Hajj by proxy for someone who mentioned it in his will, while delaying one's own obligatory Hajj.
If a worshiper gives up his intention during his ablution, prayer, or fast, his act is invalid, but this does not apply to Hajj, There is nothing wrong in giving up the intention during Hajj. If someone give up his intention after performing an act of worship, prayer, ablution, or fast, t

here is no harm in that.
Social Lessons:

The use of "everybody" in the statement of the Prophet (peace be upon him}, 'and everybody will be rewarded according to what he has intended" is very specific. It covers both men and women, and indicates clearly the important position of women and the complete cane they
enjoy in Islam, Allah says. Which means, "And whoever does righteous good deeds, male or female, and is a true believer in the
Oneness of Allah (a Muslim) such will enter Paradise and not the least injustice, even to the size of a Naqira (a speck on the back of a date stone), will be done to them." (An-Nisa', 4: 124) And He says about the important social role that they share with men, which means, "The believers, men and women, are (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) AhMa'ruf (i.e. Islamic Monotheism and all that Islam orders one to do), and forbid (people) from Al-Munkar (i.e. polytheism and disbelief of all kinds, and air that Islam has forbid den)." (At-Tawbah, 9: 71)
The Glorious Qur'an stated also their right of individual ownership. Allah says. Which means, "For men there is reward tor what they have earned, (and likewise) for women there is reward for what they have earned." (An-Nisa', 4: 32)
This is in contrast to the two periods of ignorance. Concerning the first period, the pre-Islamic era, the nature of this being (woman) was explored. If it was a human, did she have a soul? Or is she was nothing more than some chattel that man possessed?
In Indian Law we see that epidemics, death, hell, poison, snakes, and fire are seen as belter than women. Other distorted religious scripts portray her by the most awful descriptions and make her bear all the guilt of mankind and the evils of the universe. For example, in
the Bible, specifically in [The Old Testament (Ecclesiastes, 7:25-23), there are some indescribably distorted sayings about her:
So I turned my mind to understand, to investigate, and to search out wisdom and the scheme of things and to understand the stupidity of wickedness and the madness of folly. I find bitterer than death the woman who is a snare, whose heart is a trap, and whose hands are chains. The man who pleases God will escape her, but the sinner she will ensnare, "Look,* says the Teacher, "this is what I have discovered: Adding one thing to another to discover the scheme of things - while I was still searching but not finding - I found one upright man among a thousand, but not one upright woman among them all.
As for the second period, which was supposed to do favors for women by granting them liberty and equality, it is praised without offering anything. In Britain, we noticed during the reign of King Henry VII that he gave orders that it was forbidden for any woman to read the Holy Book, While in the French Civil Law, clause number 21 7 states that:
Any married woman, even if her marriage is based on a complete separation between her property and the
property of her husband, cannot donate, transfer, pawn, or possess wealth, whether it is taken as compensation or not as compensation, unless her husband takes part in the contract or presents his approval in writing.

Political Lessons:

1- The statement, n5o whoever emigrated for (the Cause of) Allah and His Messenger,.," shows us that patriotism is not a strong bond that holds us back from taking positive action in the Islamic field- A homeland is not necessarily one's birthplace. A Muslim's homeland is any suitable strategic place where he can call to Allah. Any land, even if it is Mecca itself, is not a Muslim's homeland as long as it is arid and is not a suitable place for implanting the call to Islam. As long as it embraced Abu Jahl {the head of infidefs of Mecca in the early Muslim era) and his followers and was incapable of embracing Muhammad (peace be upon him) and his Companions, it was a barren land. Ibn Taymiyyah spoke at great length in explaining this hadith saying:
Any land that is the home of atheism, faith, or debauchery this is not a prevailing description, but it is just an incidental description dependent upon its dwellers. Any land inhabited by pious believers is the home of the patrons of Allah at that specific time, and any land inhabited by non-believers is the home of atheism at that time. But when it is inhabited by other
than those that we have already mentioned, them it will be their home.
The same applies to a mosque. If a mosque is turned into a tavern, a place for debauchery or injustice, or a church where others are being associated with Allah in worship, then it is according to its occupants, if a place for wine, debauchery, or the like is turned into a mosque where Allah, the Exalted and Ever Majestic is being worshiped, it is again dependent upon its occupants. 1 his can also he applied in the case of a pious man turning to be a dissolute, a non-believer becoming a Muslim, or a believer becoming a non-believer. All this is dependent on the change in circumstances.
2. A I rue Muslim is the one who keeps away from sins and misdeeds, and one of the ways of avoiding committing sins is to keep away from sinners. He should seek to change what is inside himself with all his power and capabilities and through calling to Islam, working day and night, secretly and publicly, to guide the disbelievers and advice them. However, if the rebels show nothing but insistence (in keeping to their ways) and arrogance, so he should obey the verse in which Allah, the Exalted says, which means, 'and it has already been revealed to you in the Book (the Qur'an) that when you hear the verses
of Allah being denied and mocked; then do not sit with them until they engage in a talk other than that; {but if you stay with them) certainly in that case you would be like them. Surely, Allah will collect the hypocrites and disbelievers all together in Hell." (An-Nisa, 4: 140)
He should distance himself from them, never aiding, supporting, or cooperating with them. He must not help them in any matters- May Allah have mercy on those who keep away from Satan and his followers who have false glory and unjust influence. Ibn Al-Q^sim said that he heard the Scholar Malik saying, 'It Is forbidden for anyone to stay in any land in which the pious predecessors are insulted.
By Allah, we will certainly die, O brothers, just as we go to sleep every night and we will be resurrected, just as we get up every day, Verily, we will be questioned about our slackness and negligence. And so (ell me by Allah, how will you Or I answer our Lord the Omnipotent and the All-Mighty?
Allah says, which means, ‘Verily! As for those whom the angels take (in death) while they are wronging themselves (as they stayed among the disbelievers even though emigration was obligatory for them), they (the angels) say (to them), 'In what (condition) were you?' They reply, 'We were weak and oppressed on earth.' They (angels) say, 'Was not the earth of Allah spacious enough for you to emigrate therein?' Such men will find their abode in Hell - What an evil destination!" {An-Nisa', 4: 97)
Because there is no excuse for anyone who did not emigrate, except for the weak and oppressed ones, as long as there are alternatives. Allah says, which means, "He who emigrates (from his home) in the Cause of Allah, will find on earth many dwelling places and plenty to live by." (An-Nisa', 4: 100)
Having sincere intention means intending to emigrate for the Cause of Allah and His Messenger and not to associate with it any other reasons related to desires, Satan, or an oppressor.

Economic Lessons:

Islam established a comprehensive Islamic economic system based on morals that guide the manufacturer, farmer, and trader. This motivates them to do their best to improve the quality of their work and master it. Their intention for working is not for mere profit, publicity, or fame, but to please their Lord and execute His Orders concerning the fulfillment of the collective duty to meet the needs of the Islamic community. Such needs are the need for engineering, mechanical, pharmaceutical, agricultural services, and so on.

Judicial Lesson:

Although the validity and acceptance of deeds depends on the intention, this is related to the both the world of the seen and the unseen. As for a Muslim judge, he does not judge people according to their intentions or prosecute them according to what is hidden in their hearts, rather he judges them according to physical evidence and factors such as witnesses and oaths. Umm Salamah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) said,
Verily, I am only a human being and you people bring your disputes to me. Maybe someone amongst you can present his case in a more eloquent and convincing
manner than the other, and I give my judgment in his favor according to what I hear. Beware! If ever I give somebody (by error) something of his brother's right then he should not take it, as I have only given him a piece of Fire.
For example, if a man claimed to be a certain woman's husband, but he was lying, and he brought two witnesses (to attest to it), and the woman denied the claim but she was unable to refute the evidence, or the judge was not convinced by the refutation and gave his judgment in the man's favor according to the evidences that had been presented. Although this decision would be based on the evidence, it would be illegal and it would be forbidden for the man to have sexual intercourse with the woman, because he knows that she is not his wife; and the woman is not allowed to let the man touch her, unless she was forced to do so. What is said regarding honor also applies to wealth? An-Nawawy said, "Saying (hat in the judgment of a ruler the observable and the unseen are admissible stands opposition lo this authentic hadith, to the mentioned consensus, and to a rule that was approved by all scholars and agreed upon by the above saying,
the rule is that one has to be more cautious in matters guarding chastity than in matters of money"

Mural Lessons:

The Messenger or Allah (peace be upon him) is leaching us virtuous manners, good morals, and a great wisdom, which is to respect other's feelings and never harm the Muslims, Although the Prophet (peace be upon him) was aware of Umm Qais' immigrant and of his situation, he did not mention his name directly in the hadith, instead he mentioned him by his implication, he, "and whoever emigrated for worldly benefits or to marry a woman,,..*

Hadith in Practice:

1- When you ask someone who has quitted drinking wine after an addiction to it, about the reasons behind his quitting thinking that he was guided, he may surprise you by saying that he discovered the great healih dangers that are caused by it which were confirmed to him by the specialists. He may say that it causes cancer, heart problems, and nervous disorders. Others stop committing adultery because they are afraid of scandals or through fear that their wives may find out about their mistresses- So, the abstention of these people is just like the emigration of Umm Qais' immigrant-
2- Some of our students {may Allah guide us all) travel seeking knowledge and bear great difficulties to gain nothing but a few certificates and papers that qualify them for different positions and social status, without having any sincerity to Allah in what they are doing. This is the reason behind the increasing number of ignorant people among the academics, as the number of those among them who emigrate increases- They believe that through
emigration they will achieve their great aims and they let the Islamic countries go to hell. This is the saying among many among our scholars and thinkers. Doing this paves the way for the evil ones. So Truly! To Allah we belong and truly, to Him we shall return.

How can I convert my daily routine into worship??????
By evoking intention.

What does it mean to seek reward? seek reward is: evoking heart before or during work, which evoke God ‘The All-Mighty like headmaster of you, and evoke heaven and hell in front of your eyes, and conjure your standing in the hands of God Almighty, and your pass on the path And you will be crawling or walking or conformity or lightning and do not care about people's consideration you will not benefit you or harm someone Something, and we'll show examples: Let us recall together favor intentions to most of our daily!!!

Why put perfume??? For men/ women exclamation = vain If you are a man and I said to my exclamation women = bad If I said that unpleasant smell of sweat = zero But that made your intention: * Follow the Sunnah of the Prophet, peace be upon him he liked perfume. * - To stand before God with good smell.
* - To bring happiness to the heart of the Muslim. * - Because God loves to see the impact blessings on His slaves. * - Because God is beautiful and loves beauty has ordered me to take ornament at every prayer.

Why go to work??? To waste my time = bad you are an accountant I do not know but is usually this case people = zero But that made your intention: * - Gain money and help the poor. * - Aid charities. * - Take responsibility of myself and my family. * - Be positive. * - So as not to be dependent on others * - Spent on my family, it is a kind * - Be role model for the others in good congenital * - To be confronted by brilliant and honorable of Islam where many people abused him. Why wash??? Sitting with a woman without clean = vain Because the weather is hot, or to go to work = zero But that made your intention: * - Because God loves those who purify themselves * - Enter the happiness to the heart of the husband / wife * - Get ready for prayer.
* - To recover my activity to worship.

Why go to the mosque? * - Because (prayer is better than individual prayer and twenty seven degrees) * - Hearer to mention God and willing Babysitting Angels * - Departure from sin and closer to God * - Pending a prayer expiation of sins * - Of enjoining what is good and forbidding what is wrong * - Solemn assembly, even for a few minutes in the house of God to distance God between me and sin.

Our actions are undermined by our intentions - whether they are good intentions or bad intentions. Therefore we should always check our intentions before we do or say anything. We must make sure that the action is for the sake of Allah so that it is accepted by Allah and that we will be rewarded for it.


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