40 Hadith: Lesson 4

Sunday 14th Oct 2018

Lesson 4: Hadith 1 (parts 7-9) and Hadith 2 (Parts 1-2)


  • Recap of Lesson 3:
    • This hadith (i.e. hadith number 1) is one of the three ahaadeeth about which Islam revolves around
    • The other two hadeeth are the Hadith of Aisha (may Allah be pleased with her) and Nu’man Ibn Bashir (may Allah be pleased with him)
    • The Prophet’s (ﷺ) use of the word only
    • The purpose behind Intention
    • How intention distinguishes between acts of worship and ordinary actions or habits
    • How innovation distinguishes between difference between different acts of worship
    • The words of the Prophet (ﷺ) “Indeed Actions are by intentions”
    • The Statement of the Prophet (ﷺ) “And indeed every man will have what he intended”
    • The Statement of the Prophet (ﷺ) “He whose migration is for Allah and his messenger, then his migration is for Allah and his Messenger, and he whose migration is for Worldly gains or to marry a Woman, then his migration is for whatever he migrated for”

Part 7: The context of this Hadith

  • Some say that this hadith was based on a historical event that a man immigrated to Madinah in order to marry a woman
  • However Ibn Rajab says that there is no sound chain of narration to verify this

PArt 8: Where is intention located?

  • For example, dhikr or supplication is made upon the tongue and prayer is an act of worshipped performed by the limbs, so where is intention located?
  • Niyyah (intention) is located in the heart, it is an act of the heart
  • Pronouncing one’s intention verbally is an innovation and not from the Sunnah (Example given by Shaykh Uthaymeen)

Part 9: Summary of Benefits from this hadith

  1. There is no action except with an intention
  2. Actions are considered based on their intentions
  3. The reward for an action is based upon its intention
  4. The scholar should provide examples to clarify the matter and this is an emulation of the Prophet (ﷺ)
  5. The virtue of Al-Hijrah (Migration)
  6. A person will be rewarded or deprived based upon his intention
  7. An good action may just be a habit or ordinary action, however this can be considered an act of worship if this brings him closer or aids him in his other acts of worship
  8. An action can be a source of reward (e.g. doing it for the sake of Allah sincerely) or it may be a cause of punishment (e.g. if one did it out of showing off or shirk)

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Authentic Adhkar: Lesson 28

Sat 13th Oct 2018

Lesson 28: The Danger of asking for Destruction (upon yourself or others) and the need for Repentance

  • One needs to have an understanding of what they are making dua for and not to be hasty about it
  • Therefore a muslim needs to think carefully about what they make dua for
  • Many people when they become angry or agitated they may make dua against themselves, their family or their wealth
  • Allah says:And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): “O Allah! Curse him, etc.” and that one should not do, but one should be patient].[Surah Al-Isra (The Journey by Night) verse 11]
  • This is one of the worst types of statements that a person may utter when he/she is in an angry/emotional state (to make dua for one’s own destruction, or for the Hellfire or to be prevented from entering Jannah or asking for himself to be cursed)
  • Only one who is at the pinnacle of foolishness makes these types of statements, however mankind are hasty and when they are hasty they are illogical and rash
  • Ibn Qayyim says regarding the above verse from Surah Al-Isra that Allah is informing us of the hastiness of mankind when making dua, to such an extent that they would make these types of dua for their own destruction or against their children or wealth and were Allah to answer his dua such a person would be destroyed
  • What did the Salaf say about this matter ?
    • Statement of Qataadah (may Allah be pleased with him)
    • Statement of Mujaahid (may Allah be pleased with him)
    • Statement of Al-Hasan Al-Basri (may Allah be pleased with him)
  • Sometimes a person may become angered by their family and thus they make dua against their own family in haste and in reality that is something that they would not like, however the foolishness which comes with such haste overtakes them
  • It is obligatory for a Muslim to be cautioned and warned against this, especially in times of anger and agitated
  • Dua is supposed to bring goodness and remove harm, therefore it is incorrect to do the opposite and ask for destruction
  • Therefore a Muslim should become accustomed to making dua FOR himself, his children, his wife and his wealth and asking for righteousness and rectification in these affairs and that he controls himself when he is angry

To begin your dua with Repenting from sins

    • We covered this in Lesson 23
    • One should being his dua by mentioning his sins and asking Allah for repentance
    • This is important because if sins are allowed to build up they could become a reason for your dua not to be answered
    • Seeking repentance and being sincere in doing so is among the causes for your dua to be accepted
    • What did Yahya Ibn Muadh Ar-Raazi (may Allah have mercy on him) say?
    • Sins have degrading and terrible consequences in this world and in the hereafter,
      • Sinning eradicates the blessings
      • It brings punishment and many types of difficulties in your life, health, and wealth

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40 Hadith: Lesson 3

Sunday 7th Oct

Lesson 3 (Hadith 1): Indeed Actions are by Intentions (Parts 3-6)

  • Brief recap of previous lesson (See lesson 2)
    • Shaykh AbdelMuhsin Al-Abbād divided the explanation of this first Hadith into 9 parts
    • Part 1: Its chain of narration and authenticity
    • Part 2: Its significance

Part 3: Imam Ahmad’s Statement

  • Imam Ahmed said that Islam revolves around three Ahaadeeth:
    • The Hadith of Umar (the first hadith, Actions are by intentions)
    • The Hadith of Aisha (Whoever introduces an Innovation into the religion)
    • The Hadith of Nu’man Ibn Bashir (The Sixth Hadith, The Halal and Haraam is clear)
  • Who is Imam Ahmad?
  • Ibn Rajab elaborates on this statement of Imam Ahmed and said that Islam in its entirety consists of:
    • fulfilling the commands of Allah,
    • keeping away from the prohibited actions
    • and being cautious of matters which are doubtful and all of these are present in the hadith of Nu’man Ibn Bashir, however none of this can be done except by two things.
    • 1. That you ensure that your actions are in accordance with the Sunnah (which can be found in the hadith of A’isha may Allah be pleased with her)
    • 2. That you ensure that your actions are sincerely done for the sake of Allah (found in the hadith of Umar may Allah be pleased with him)
  • Therefore we can see that these three ahaadeeth the foundations of Islam return to

Part 4: The words of the Prophet (ﷺ) “Indeed Actions are by intentions”

  • The Prophet (ﷺ) used comprehensive statements which were few in words but complex in meaning
  • At the start of the hadith the Prophet (ﷺ) used the word “innamaa” (Only, Indeed), it is a particle of restriction grammatically. What is the significance of this?
  • What does this mean? What is the restriction? That actions are only valid before Allah based on the intention
  • The Prophet (ﷺ) used the word “niyyaat” (intentions) What is the role of intention?
    • Intentions differentiate between acts of worship and ordinary acts, e.g. Ghusl.
    • Likewise intentions distinguishes acts of worship one from the other, e.g.
  • NOTE: You can transform your ordinary tasks into acts of worship, e.g. convert your time of sleep into an act of worship and gain reward, how? By intending your sleep so that you will have energy to wake up for and perform the night prayer or Fajr (Hadith of Ibn Mas’ud may Allah be pleased with him)
  • NOTE: Importance of utilising your time to make remembrance of Allah.
    • `Abdullah bin Busr (ra) narrated that: “A man said: “O Messenger of Allah (saws), indeed, the legislated acts of Islam have become too much for me, so inform me of a thing that I should stick to.” He (saws) said: “Let not your tongue cease to be moist with the remembrance of Allah.” [At-Tirmidhi]
    • The habit of Shaykh Ibn Baz

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Authentic Adhkar: Lesson 27

6 Oct 2018

Lesson 27: The subject of your dua

  • When you make dua you may be making it for yourself, for others or for both yourself and others
  • The virtue of making dua for your Muslim brothers and sisters
  • Making dua for your fellow Muslims connects and unites Muslims
  • Allah says: “The believers, men and women, are Auliya’ (helpers, supporters, friends, protectors) of one another, they enjoin (on the people) Al-Ma’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 all that Islam has forbidden); they perform As-Salat (Iqamat-as-Salat) and give the Zakat, and obey Allah and His Messenger. Allah will have His Mercy on them. Surely Allah is All-Mighty, All-Wise.” [Surah At-Tawbah ()]
  • Allah says: “The believers are nothing else than brothers (in Islamic religion). So make reconciliation between your brothers, and fear Allah, that you may receive mercy.” [Surah Hujaraat verse 10]
  • It is narrated on the authority of Anas b. Malik (may Allah be pleased with him) that the Prophet (ﷺ) observed: “None amongst you believes (truly) until he loves for his brother” – or he said “for his neighbour” – “that which he loves for himself.” [Sahih Muslim]

Four types of subjects for your Dua:

Making dua for yourself

  • Firstly, that a muslim makes dua for his own self from the goodness of this world and the hereafter or for his sins to be forgiven
  • What are some examples?
  • Ibnul qayyim mentioned that there are authentic narrations from the Prophet (ﷺ) that he would sometimes make dua in the singular pronoun. See example below
  • Abu Huraira reported that Allah’s Messenger (may peace be upon him) used to observe, silence for a short while between the takbir (at the time of opening the prayer) and the recitation of the Qur’an. I said to him: Messenger of Allah, for whom I would give my father and mother in ransom, what do you recite during your period of silence between the takbir and the recitation? He said: I say (these words):” O Allah, remove my sins from me as Thou hast removed the East from the West. O Allah purify me from sins as a white garment is purified from filth. O Allah! wash away my sins with snow, water, and ice.” [Sahih Muslim]
  • NOTE: why did the Prophet (ﷺ) mention washing of sins with cold, ice water? Someone may think “Isn’t washing done with warm water?” What do the Scholars say about this?
  • The Narration of Thawban (may Allah be pleased with him) [Reported by Imam Ahmad] that says an Imam should not make dua for himself whilst leading congregation, how should this hadith be understood?
    • Shaykh ul Islam Ibn Taymiyyah mentions that this restriction applies to the congregational dua that the Imam would do in the prayer e.g. the Qunut
  • NOTE: if you see a dua from the Qur’an then you should recite it in the exact way it has been revealed and not change it. For example, the verse “Guide us to the straight way” [Surah Al-Fatiha (The Opening) verse 6] then you cannot change it to the singular version to yourself, rather the Qur’an is read as it is.

Making dua for someone else

  • This is to make dua for someone else and ask for them to be guided, forgiven or other righteous supplication
  • Narrated Anas: “Um Sulaim said to the Prophet “Anas is your servant.” The Prophet said, “O Allah! increase his wealth and offspring, and bless (for him) whatever you give him.” [Sahih al-Bukhari]
  • Narrated ‘Abdur-Rahman bin Abu ‘Umairah – and he was one of the Companions of the Messenger of Allah (ﷺ) : “from the Prophet (ﷺ), that he said to Mu’awiyah: “O Allah, make him a guiding one, and guide (others) by him.” [At-Tirmidhi]
  • Narrated Ibn `Abbas:Once the Prophet embraced me and said, “O Allah! Bestow on him the knowledge of the Book (Qur’an).” [Sahih al-Bukhari]
  • A dua you make in secret for your Muslim brother/sister is from the types of dua that are likely to be accepted (See Lesson 20)
  • Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah () said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Every time he makes a supplication for good for his brother, the angel appointed for this particular task says: ‘Ameen! May it be for you, too’.”[Muslim]

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