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== Comments and interpretations ==
# This hadith is the basis of knowledge and religion. ▼Useful conclusions drawn from the hadith (collected by Rinat Abu Muhammad)
He who desires the truth will receive more than he desires.
▲# This hadith is the basis of knowledge and religion.
* Intent is a condition of taking cases.
# In the Hadith, it is said that the servant who is sincere in his demand for truth will give more than he desires.
# The hadithobligation statesof thatsincerity in intention is a condition for accepting cases.
#* InIndication of the hadeeth,greatness theand obligationimportance of sincerityintention in intentioncarrying isout indicatedbusiness.
# In the Hadith, itIt is forbidden to desire anything other than the Faceface of Allah in your religious deeds. ▼# Indication of the greatness and importance of intention in the execution of cases.
# In the hadith, it is indicated thatA good intention can turn an ordinarya lawfulcommon actlaw into worship. ▼▲# In the Hadith, it is forbidden to desire anything other than the Face of Allah in your religious deeds.
#The In the hadith, it is necessaryobligation to distinguish between types of worship, asand well asalso between worship and ordinarythe usual permissible deedsdeed by intention. ▼▲# In the hadith, it is indicated that good intention can turn an ordinary lawful act into worship.
#* TheA Prophetwonderful (peace and blessingsmethod of Allaahteaching bethe uponProphet, him)may wasAllah abless wonderfuland methodsalute of teachinghim, which was to systematize the knowledge taught by dividing it into parts , andas well as comparing something with something else, as he did in this hadith, dividing the migration into two types and comparing them , using the criterion of intention in their implementation. ▼▲# In the hadith, it is necessary to distinguish between types of worship, as well as between worship and ordinary permissible deeds by intention.
# In the hadith it is indicated that the oneHe who hadhas time formanaged one rakat has found the dignity of jamaat. “Whoever performs the ablution properly and then goes to the mosque and sees that people have already prayed, Allah will reward those who performed it or attended it.” And that will not diminish their reward. This reward will be given to him for his intention. ▼▲# The Prophet (peace and blessings of Allaah be upon him) was a wonderful method of teaching, which was to systematize the knowledge taught by dividing it into parts and comparing something with something else, as he did in this hadith, dividing the migration into two types and comparing them using the criterion of intention in their implementation.
#The Inlawfulness theof hadith it is pointed out that it is legal to perform hijraHijra from theShirka countries of Shirqa and disbelief in the countries of Islam and that it is one of the best forms of worship if it is performed for the sake of Allah. ▼▲# In the hadith it is indicated that the one who had time for one rakat found the dignity of jamaat. “Whoever performs the ablution properly and then goes to the mosque and sees that people have already prayed, Allah will reward those who performed it or attended it.” And that will not diminish their reward. This reward will be given to him for his intention.
# In the Hadith, thereThere is no sin againston those who forget or make mistakes. ▼▲# In the hadith it is pointed out that it is legal to perform hijra from the countries of Shirqa and disbelief in the countries of Islam and that it is one of the best forms of worship if it is performed for the sake of Allah.
# In the Hadith, it is said that oneHe who testifies to faith with thehis tongue , without having it in his heart, Iman will behave an Iman external and not real. However, if a person has made his Islam good, it does not invalidate it, unlike the position of hypocrites. ▼▲# In the Hadith, there is no sin against those who forget or make mistakes.
The importance of caring for the actions of the heart.
▲# In the Hadith, it is said that one who testifies to faith with the tongue without having it in his heart, Iman will be external and not real. However, if a person has made his Islam good, it does not invalidate it, unlike the position of hypocrites.
#It Inis thedesirable hadith,to increase the importancenumber of caringintentions forin the deedsperformance of theworks heart isof indicatedworship.
The oath of one who has sworn without the intention of taking an oath will not be considered valid.
# In the hadith, it is desirable to increase the number of intentions in the performance of deeds of worship.
#The Inoath themust hadithconform itto isthe statedintention thatof the oath of oneperson who has sworn withoutdemands the intention of taking an oath will not be valid.
#* InProhibition theof hadeeth there is a referenceresorting to the prohibition of cunning (hiyal) in the abandonment of obligations (wajibat) or the commission of sins (muharramat), as, for example, it comes in the tradetrading transactions of “ina” or “tawarruq”“tahuarruk” and the like. ▼# The hadith states that the oath must conform to the intention of the person who demands the oath.
#People Inare the Hadith, it is said that people shouldto be judged by their outward signs, and that what is in their hearts , Allahis Himselfto willbe understandjudged by God Himself, becausefor only Allah knows abouttheir intentions. “Nor do I say to those who are despised in your eyes that Allah does not give them any good. Allah knows best what is in their souls.(31). ▼▲# In the hadeeth there is a reference to the prohibition of cunning (hiyal) in the abandonment of obligations (wajibat) or the commission of sins (muharramat), as, for example, in the trade transactions of “ina” or “tawarruq” and the like.
# The hadith states that intentionIntention is included in all sections of religion. And this is a refutation to the Hanafi, who say that intention is not necessary for ablution. ▼▲# In the Hadith, it is said that people should be judged by their outward signs, and that what is in their hearts, Allah Himself will understand, because only Allah knows about intentions. “Nor do I say to those who are despised in your eyes that Allah does not give them any good. Allah knows best what is in their souls.(31).
#If The indication in the hadith that if aone trustworthy Muslim was in a Majlis with a jamaat and then toldtells others about thethis Majlis something that couldit was impossible not haveto beenpay ignoredattention byto the rest of those present at thethat Majlis, but no one but himelse told about it, itthen this does not in the least detract from his truthfulness, and does not make the message giventransmitted to them by the Riuayya Shazza (rejected Riwayat). (Umar did a Khutbah addressing a mass of people, but no one except Alqamah narrated this hadith, so this hadith is called Gharib.) And this is very similar to the question of ziyadatziadat siqqa ("addition of a worthy trust to that hadith which is conveyed by other trustworthy ones ) those who didhave not mentionmentioned what he mentioned "), that isi.e., when a trustworthy person conveys what other trustworthy peopleones didhave not conveyconveyed. An example of “ziyadat siqqaa” is a hadith about raising a finger in tashahhud, in one of the riwayats of which from Wa’il ibn Hujra it is reported with authentic isnad that the Prophet, may Allah bless him and greet him, raised his finger and moved them. The difference between ziyadat siqqaa and riyua shazza is that the “trustworthy addition” is when it adds something that does not contradict what other trustworthy transmitters transmit, and if it adds something that contradicts what other trustworthy transmitters have conveyedtransmitted and which are more trustworthy, it is it's called "riuayariyaya shazza .". ▼▲# The hadith states that intention is included in all sections of religion. And this is a refutation to the Hanafi, who say that intention is not necessary for ablution.
#* TheUse hadith refers toof the use of a general ordinance derived from the Shariah text, even if the reason for the revelation ofsending the text was specific. And there is an indication that it is necessary to take into account the generality of words (“umum al-lafz”), and not the specification of the cause (“husus al-sabab”). (Hadith is given because of a man who performed hijrah for the purpose of marriage, but the hadith mentions the worldly to increase the warning and disgust of believers from doing works of worship for the sake of obtaining anything worldly.). ▼▲# The indication in the hadith that if a trustworthy Muslim was in a Majlis with a jamaat and then told others about the Majlis something that could not have been ignored by the rest of those present at the Majlis, but no one but him told about it, it does not in the least detract from his truthfulness, and does not make the message given to them by the Riuayya Shazza (rejected Riwayat). (Umar did a Khutbah addressing a mass of people, but no one except Alqamah narrated this hadith, so this hadith is called Gharib.) And this is very similar to the question of ziyadat siqqa ("addition of a worthy trust to that hadith which is conveyed by other trustworthy ones) those who did not mention what he mentioned, that is, when a trustworthy person conveys what other trustworthy people did not convey. An example of “ziyadat siqqaa” is a hadith about raising a finger in tashahhud, in one of the riwayats of which from Wa’il ibn Hujra it is reported with authentic isnad that the Prophet, may Allah bless him and greet him, raised his finger and moved them. The difference between ziyadat siqqaa and riyua shazza is that the “trustworthy addition” is when it adds something that does not contradict what other trustworthy transmitters transmit, and if it adds something that contradicts what other trustworthy transmitters have conveyed and which are more trustworthy, it is it's called "riuaya shazza.".
▲# The hadith refers to the use of a general ordinance derived from the Shariah text, even if the reason for the revelation of the text was specific. And there is an indication that it is necessary to take into account the generality of words (“umum al-lafz”), and not the specification of the cause (“husus al-sabab”). (Hadith is given because of a man who performed hijrah for the purpose of marriage, but the hadith mentions the worldly to increase the warning and disgust of believers from doing works of worship for the sake of obtaining anything worldly.).
== Sources ==
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