| Explanation of Selected Hadeeth |
“The
actions are Innama (only, certainty) tied to the intentions …”
On
the authority of Abu Hafs, Umar Ibn al-Khattab, who said: ‘I heard the
Messenger of Allah:
“The
actions are Innama (only, certainty) tied to the intentions and every person
will earn that which he intended. Therefore, he whose migration was for Allah
and His Messenger (sallallahu alaihi wa-sallam), then his migration will be
for Allah and His Messenger; and he whose migration was to achieve some
worldly gain or to take a woman in marriage, then his migration will be for
that for which he migrated.”
[Related
by Saheeh al-Bukhari, and Muslim]
The
Status of the Hadeeth
The
scholars held this Hadeeth in such a high position that they would usually
start their books by mentioning it, in order for those who seek knowledge of
the religion to start their mission by correcting their Niyyah.
Imam
al-Bukhari started his book Sahih al-Bukhari with this Hadeeth.
The
Meaning of this Hadeeth
1
-- This Hadeeth entails all types of actions and speech.
Also
abandoning an action is considered an action itself, because it is voluntary
and therefore it is also tied to the intention behind it.
For
example, abandoning doing evil for the sake of Allah will bring about His
reward. On the other hand if one abandons an obligation, he will be punished.
What
further supports and proves this meaning is the saying of Allah, in a Qudsi
Hadeeth (the meaning is from Allah but the wordings is from the Prophet), what
translated means:
“If
My slave wants to commit an evil deed…’
and ‘if he abandons it for My Sake, then write it (for him) a good deed.”
{Bukhari}
This
Hadeeth implies that if one abandons an evil deed, but not for the sake of
Allah, he will not gain the reward. And if he abandons it for fear from
creation and not from Allah, he will also gain an evil deed.
The
reward varies according to the intention that leads to the action.
2
--- The Prophet said: “The actions are Innama (only, certainty) tied to
the intentions…” ... Indicates
that it is essential for the acceptance of the action that it is preceded by a
good intention. The
acceptance or rejection of the deed is what desired, and not only the
perfection of the deed.
3
-- The Prophet said “...every
person will earn that which he intended…”
Means
that whoever intends an action his gain will be at the same level as his
intention. Yet if one intends to work righteousness and was prevented for a
reason that the religion considers valid, such as illness or death, etc., then
this person will gain a credit for what he has intended, although he did not
perform it.
To
support this meaning there is a hadeeth that reads:
“And
a man whom Allah gave wealth and knowledge, so he implements his knowledge
using his wealth which he spends righteously. And a man who Allah gave
knowledge but no wealth, so he says, “If I had the same wealth like that
(wealthy and knowledgeable man), I would do just like what he does. Both of
them will gain a similar reward.”
[Ibn
Majah and Ahmad]
In
short, the actions itself contains what leads to its acceptance or rejection,
according to the intention behind it. Also the reward or punishment that will
follow an action is tied to the intention that led such an action to be good
and accepted, or evil and rejected.
4
-- The Prophet said “…He
whose migration was for Allah and His Messenger, then his migration will be
for Allah and His Messenger; and he whose migration was to achieve some
worldly gain or to take a woman in marriage, then his migration will be for
that for which he migrated.”
Good
and evil are unique terms that entail all actions. The Prophet (sallallahu
alaihi wa-sallam) mentioned some types of actions as the examples of the
actions that are accepted or rejected according to the intention behind them.
As if saying, ‘All
types of actions are treated the same way as in the example.”
Hijrah
(migration) involves abandoning an action or a place to another action or a
place instead. Leaving a Kuffar country to a Muslim country is Hijrah. Whoever
performs Hijrah for the sake of Allah, the love of His Prophet (sallallahu
alaihi wa-sallam), to seek knowledge of the religion, or to establish the
religion on firm grounds, whereas, he could not do that where he was staying
then this is the true Hijrah to Allah and His Messenger (sallallahu alaihi
wa-sallam). As for those who migrate for the sake of worldly gain of women,
wealth or position, they will only gain what they have migrated for, that is
this worldly life.
5
-- The actions are treated according to some rules.
a)
Matters of worship are treated differently than the matters of habits. An act
of worship requires an intention to distinguish from habits.
For
Example… One may want to stop eating because he wants to follow a strict
diet. (i.e. habit) Or, one may choose not to eat for the sake of Allah, such
as fasting for the sake of Allah. (i.e. worship)
Also
washing up for purity (ghusl) requires an intention, if it is to be
distinguished from washing just to cool off or clean the body.
All
types of worship vary according to the intention behind performing them. The
prayer for example needs the relevant intention in all cases, but this
intention varies according to the type of prayer, whether voluntary or
obligatory. Likewise, fasting, charity, etc.
b)
The actions are also distinguished accordingly to the sincerity of the
intention behind it, whether it is for the sake of Allah alone or for the sake
of Allah and others.
The
intention should be purely for the sake of Allah, in order to gain reward in
the Hereafter.
Meaning
of the word An-Niyyah
Linguistically,
An-Niyyah means ‘intention.’ Therefore one’s Niyyah (intention)
is ‘to do something’. An-Niyyah is also used to describe the direction or
the place that one intends to go to, or the meaning that one intends to
deliver. It is also used to describe the heart’s intending an action or
planning to do an action.
In
Islamic terminology, there is NO special meaning for the word
“An-Niyyah”
Giving
a special meaning to the word An-Niyyah in the Islamic Terminology has no
proof. An-Niyyah is one’s intention of the heart to perform an action. And
this the exact meaning that the Arab’s usually mean by this word.
Announcing
An-Nayyah aloud.
Announcing
An-Niyyah aloud is an innovation. Texts of the Book (i.e. Qur’aan) and the
Sunnah of His Messenger (sallallahu alaihi wa-sallam) do not permit uttering
An-Niyah aloud.
An-Niyyah
is an act of worship, (it is the action of the heart) which must be conducted
according to the rules of the religion, for all acts of worship are
impermissible, except those, which the religion specifies and permits.
Announcing
the Niyyah and reciting the Qur’aan aloud behind the Imam are (two innovated
acts that are) not from the Sunnah and therefore they are not accepted.
According
to the consensus of the scholars it is Haraam, to raise voice with the Niyyah.
If
it leads to disturbing those who are praying, then they become even more
impermissible. If these actions do not disturb those who are praying then
announcing an-Niyyah aloud is still an innovation.
If
one also wants to show off with this action, he will be committing two Haraams
that will add up to a major sin. Those who reject the claim that announcing
an-Niyyah aloud is from Sunnah, are saying the truth. Those who defy these
people are wrong.
It
is an act of Kufr to believe that this innovated act is from the religion of
Allah. Hence announcing an-Niyyah is a sin, providing one does not believe
that it is not form the religion of Allah. This action was not practiced by
the Messenger of Allah (sallallahu alaihi wa-sallam), any of his companions or
any of the scholars of Islam.
Announcing
An-Niyyah with the tongue is an evil innovation that has nothing to do with
the guidance of the Messenger of Allah.
Effects
of Good Intentions on Mubah. (Permissible Acts)
Mub’ah
acts are those actions that neither brings about reward, if performed, nor
brings about punishment, if abandoned. Performing or abandoning the Mub’ah
is the same. Yet one will gain reward if he precedes performing a Mub’ah
with a good intention, such as eating with the intention to be stronger in the
obedience to Allah and His Messenger (sallallahu
alaihi wa-sallam),
and one’s working with the intention so that he supports his family and save
himself from humiliation of begging others. Etc.
With
the Niyyah, Al-Mubah may become a Mandub (preferred act).
If
one precedes an act with a Niyyah similar to that, which precedes performing
an obligation, it will be even better in this case.
The
Prophet of Allah said: “You
will not give away a charity with which you seek Allah’s Face, but you will
gain a reward for it, including what you put in your wife’s mouth (food).”
[al-
Bukhari and Muslim]
Putting
a bite of food in the wife’s mouth is usually an act of fondling her.
Therefore, it has a lot to do with one’s desires. Yet, if good intention and
seeking the rewards with Allah precedes one action mentioned in this case then
this person will gain a reward as a reward from Allah.
Those
who do this (preceding Al-Muba’ah with a good intention) will gain a reward
if they intend (by their actions) to draw closer to Allah. However, if they
did not intend that, then they will not gain any reward. As the Prophet said: “…and
every person will earn that which he intended.”
Conditions
for al-Muba’h to become an act of worship.
- Al-Muba’ah
acts should be a means of performing acts of worship. I.e. One should only
perform the acts of Al-Mubah that will enable him to perform acts of
worship, and should intend to be able to perform the acts of worship. This
is why the Prophet (sallallahu
alaihi wa-sallam) criticized
Abu Israel when he was standing in the sun. He [i.e. Prophet (sallallahu
alaihi wa-sallam)] asked
why he was standing they told him, “This is Abu Israel! He made a vow to
stand and not to sit down to avoid the shade, to keep silent and to
fast.” The Prophet said, “Order him to speak, seek shade, sit down
and let him continue his fast. (Which is the only act of worship Abu
Israel vowed to perform).”
[Abu
Dawood, Ibn Majah.]
- Al-Mub’ah
acts should not be considered as acts of worship themselves. When one
intends to be stronger and able to perform the various acts worship by
performing the Mub’ah such as eating, sleeping and earning money, they
will become an act of worship, But the Muslim gains a reward only for the
intention and not the action.
- When
a Muslim performs Al-Mub’ah he should do so believing that it has been
permitted by Allah. Allah likes His permissibles be made use of, just as
He likes that one fulfills His obligations. The Halaal is what Allah hs
made Halaal and Haram is what Allah has made Haraam and Mub’ah is what
Allah has made Mub’ah.
- When
an act of worship is conditionally permitted like voluntary fast, then one
is not allowed to exhaust or physically harm him by going to the extremes
with regards to this Mub’ah. In this case it is an obligation that one
breaks his fast and eat and drink or save him from harm. If he does not do
this, then he may be punished for harming himself. On the other hand, if
people abandon and avoid Mub’ah such a marriage, commerce, agriculture
or industry, they will all be committing a sin.
Benefits
from the Hadeeth
- This
Hadeeth states that An-Niyyah is a part of Iman. An-Niyyah is an action
taken by the heart (not the tongue). Ahlu as-Sunnah wa Al-Jama’ah (who
follow the Qur’aan, the Sunnah and the way of the companions), believe
that Iman consists of Faith in the heart, attesting with the tongue and
then implementing Islam’s requirements and obligations.
- This
Hadeeth states that the Muslim is obliged to know the ruling of the
religion with regards an action that he intends to take so as to know if
this action is Halal, Haram, obligatory, etc. This Hadeeth also stated
that the actions would be accepted or rejected according to the Niyyah
that precedes them.
