for every person is what he intended. So the one whose 'hijrah'
(migration) was to Allaah and His Messenger, then his 'hijrah' was to
Allaah and His Messenger. And the one whose 'hijrah' was for the world
to gain from it, or a woman to marry her, then his 'hijrah' was for
what he made 'hijrah' for." [Al-Bukhaari and Muslim]
Many scholars began books with this Hadeeth. Imaam Al-Bukhaari
commences his book of Hadeeth (Saheeh Al-Bukhaari) with this Hadeeth
and explains that every action that is done without seeking Allaah's
pleasureis invalid and devoid of reward.
It can be said that the entire religion revolves around this Hadeeth.
Imaam Ash-Shaafi'i said, "this Hadeeth constitutes a third of all
knowledge."
Muslim scholars differ in opinion as to the limits of the Prophet's
saying: ' actions are by intentions' . Many of the later scholars are
of the opinion that the limit is that the action is made correct or
acceptable with the intention. What is meant by this is that a
legislated action needs an intention. As for habitual actions such as
eating, drinking, dressing, etc., they are not in need of an
intention.
Some say 'actions' here is to be understood in its generality;
therefore, nothing is exempt from it. Others relate this as the saying
of the majority, meaning the majority of the early scholars.This
occurs in the words of Ibn Jareer At-Tabari, Abu Taalib Al-Makki, and
others from the early scholars . Imaam Ahmad said: "I like that for
every action, from prayer, fasting or charity or any action of
righteousness that there be an intention preceding the action. The
Prophet said: 'actions are by intentions' , and this is taken for
every matter."
Fadl Ibn Ziyaad said: "I asked Abu Abdullaah (i.e. Imaam Ahmad ) about
the intention in action, how should it be? He said: 'One should
concentrate on himself when he intends to do an action, not doing it
for the sake of people (i.e. showing off).'"
It is possible that the limits of the saying, 'actions are by
intention' , are that the action is good, corrupt, acceptable,
rejected, rewarded, or not rewarded according to the intention.
Therefore, this statement informs us of the Islamic ruling concerning
this: the correctness or incorrectness of the action is in accordance
with the correctness or incorrectness of the intention.
The saying of the Prophet after this: 'and for everyone is what he
intended' informs that one can not gain anything from his action
except what he intended. So if he intended good, he gets good. If he
intended evil then he gets evil. This second statement (of the
Hadeeth) is notmerely reiterating the first, because the first
statement points to the fact that the goodness or corruptness of the
action is according to the intention necessary for that action to
exist. The second statement points to the fact that the reward of a
person for his action is according to his good intention, and that the
punishment for his action is according to his evil intention.
Scholarly definition of the word 'Intention':
1. To distinguish different types of worship, one from the other. Like
distinguishing Noon (Thuhr) Prayer from Afternoon ('Asr) Prayer, or
distinguishing the fast of Ramadhaan from other fasts, or
distinguishing actions of worship from actions of habit: like
distinguishing bathing from impurity from bathing for the purpose of
cleanliness.
2. To distinguish for who or whatthe action is done: is it for Allaah
only, for other than Allaah, or for Allaah and others than Him?
The meaning of 'intention' in the speech of the Prophet and the Salaf
(righteous predecessors) was used generallyto carry the meaning of
'desire'. In the Quran, the word 'desire' is often used to describe an
intention, as in Allaah's saying (which means): "… Among you are some
who desire this world, and among you are some who desire the Hereafter
…" [Quran 3: 152]
Also (what means): " Whoever desires the life of this world and its
adornments …" [Quran 11: 15] And (what means): " And keep yourself
patient [by being] with those who call upon their Lord in the morning
and the evening, seeking His countenance. And let not your eyes pass
beyond them, desiring adornments of the worldly life... " [Quran 18:
28]
Sometimes intention is describedwith the word 'seeking' as in Allaah's
saying (which means): " But only seeking the countenanceof his Lord,
Most High ." [Quran 92: 20] And (which means): "…andyou do not spend
except seeking the countenance of Allaah…" [Quran 2: 272]
Regarding the second meaning ofintention, there are numerous examples
from the 'Sunnah' and the statements of the 'Salaf'. To mention a few:
The Messenger said: "People will be gathered upon their intentions."
[Ibn Maajah] He also said: " Mankind will be resurrected upon their
intentions." [Muslim] Another Hadeeth says: " Verily those slain on
the battlefield will be resurrected upon their intentions." [Ibn Abi
Ad-Dunyaa]
The Prophet also said: "For the ones whose concern is this world,
Allaah will scatter his affair, and place poverty betweenhis two eyes.
He will not get fromthe world except what is written for him. For the
one whose intention is the Hereafter, Allaah will gather for him his
affair and place contentment in his heart, and the world will come to
him willingly." [Ibn Maajah]
Zayd Ash-Shaami said: "VerilyI like to make an intention for
everything I do even if it is eating and drinking."
Sufyaan Ath-Thawri said: "I have not treated anything more difficult
than my intention, because it keeps changing."
Ibn Al-Mubaarak said: "Maybea small action is made great by its
intention, and maybe a great action is made small by its intention."
The three above-mentioned sayings were reported by Ibn Abi Ad-Dunyaa
in his book 'The Sincerity and the Intention'.
Imaam Ahmad said that the foundation of the religion is uponthree Hadeeths:
1. "Verily actions are by intention." [Al-Bukhaari and Muslim]
2. "Whosoever introduces into this affair of ours that which is not
part of it then it is rejected." [Muslim]
3. " The Halaal (lawful) is clear andthe Haraam (prohibited) is
clear." [Al-Bukhaari & Muslim]
Islam teaches us to perform good actions, stay away from theforbidden
actions and stop at thedoubtful matters. All of this is perfected upon
two matters:
Actions must be done correctly, according to the teachings of Islam,
and seeking the Pleasure of Allaah, Almighty.
Fudayl Ibn `Iyaadh said about the saying of Allaah (whichmeans): " He
who created death and life to test you [as to] which of you is best in
deed ." [Quran 67:2]
Who is sincere and correct in it? If the action is sincere and
incorrect, then it is not accepted. Likewise if it is correct and not
sincere then it is not accepted. It is only accepted when it is both
sincere and correct. It is sincere when it is for the sake of Allaah,
and correct when it is done according to the teachings of Islam.
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