Intentions for Earning a Living/Trading
(The Book of Intentions)
1- ‘Afāf (Integrity) 2- To be self-sufficient 3- To prevent the nafs from asking others.* 4- To fulfil your duties in providing for your family and
children
*The Prophet ﷺ said, “For one of you to take up his cord, go to a mountain, carry a pile of wood on his back, sell
it and thereby make himself secure from the chastisement of Allāh, would be better
for him than begging from people, whether they give or not.
(Bukhārī)
5
- To maintain ties of maternal kinship (by assisting them) 6- To give charity to the poor and needy 7- To assist those who are weak and impoverished 8- To be patient and tolerant with people 9- To honour the guest 10- To forgive those who ask for forgiveness
11- To fulfil a communal obligation 12- To assist people by providing for their needs 13- Intend to counsel Muslims 14- To follow the path of justice and have Iḥsān (excellence) in your dealings
15- To enjoin the ma'rūf and forbid the munkar in all that
you observe in the marketplace 16- To intend, in your dealings or trade, the fulfilment of
one of the communal obligations (furūd al-kifāya) 17- To use your earnings in the service of religion
18- Intend to love for all other Muslims what you love for
yourself.
The first seven intentions only are taken from Al-Da'wa al-Tāmma by
Imām al-Ḥaddād; the remaining intentions are from the Iḥyā 'Ulūm al-Dīn of
Imām al-Ghazālī.
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'I saw a man of striking radiance, illuminated face and beautiful features. Heﷺ was neither burdened by his rib cage nor was he blemished by a small head. Heﷺ was very handsome and extremely caring, with intensely black pupils. Heﷺ had long and thick
eyelashes, and there was a hoarseness in his voice that was not intense, but pleasing. Heﷺ had a long and slender neck, a thick beard, and arched and full eyebrows that were long and seemingly joined. When heﷺ fell silent he was truly elegant and when he spoke he was
grand and of overwhelming beauty. Heﷺ was the most handsome and beautiful of people at a distance and the best and most handsome of them up close.
His manner of speaking was sweet. It was distinct, not too brief and not prone to excess. His speech was like beautifully
Imamt Abū Ḥāmid al-Ghazālī رحمه الله, said in
his book Al-Arba'īn fi Usūl al-Dīn,
“Whoever experiences boredom during acts of worship and knows that if he were to sleep it would revive him [so that he could
do even more acts of worship upon awakening], then sleep is better
for him. And
if he knows that recreation with some [light] amusement and humorous stories
for a while may also revive his energy for worship, then that is better for him than
praying whilst bored.
The Prophet ﷺ said, “Allāh does not become bored until you
become bored”.
Abū al-Dardā said, "I' take comfort in some leisure that would assist me in seeking the Truth.”
'Alī bin Abī Ṭālib رضي الله عنه- said,
Amuse your selves because when they are forced they will become exhausted.”
He who practices Sufism without gaining knowledge in jurisprudence will become a heretic; he who gains knowledge in jurisprudence without practicing Sufism will become corrupt; and he who gathers between the two has actualized.
Ḥāshiya of al-'Adawī upon Imām al-Zurqānī's commentary on the 'Izziyya in Mālikī jurisprudence: 3/195, and the commentary on 'Ayn al-'Ilm wa Zayn al-Ḥilm by Imām Mullā 'Alī al-Qārī: 1/33.
Imām Shāfi'ī رضي الله عنه said
“I kept the company of the Sufis and I benefited nothing but two statements from them [and in one narration: 'three statements']:
“Time is a sword; if you do not cut it, it will cut you', their words: 'If you do not busy yourself with the truth,
Imām Badr al-Dīn al-Ḥasanī on the light of the Prophet ﷺ
Small introduction.
The following are quoted from {Al Durar Al Lu'lu'iyyah} by Shaikh Mahmood al Rankoosi (pp. 9, 13, 28) who was his special student for the last twelve years of his life:
- He knew Ṣaḥīḥ Muslim and Bukhārī by heart, including individual chains of narrators
and their biographies. It is not improbable that he also knew by heart their commentaries from "Fatḥ Al Bāri", al `Ayni and al Nawawī.
He was described as the Qutb of our time. رضي الله عنه