Islamic Online University

The Foundations of Islamic Studies 101

Islamic Online University

Islamic Online University

The Foundations of Islamic Studies 101

The Foundations of Islaamic Studies

HADEETH

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

3.5 HADEETH ON INTENTIONS

: r :

.

Umar ibn al-Khattaab quoted Allaahs Messenger (r) as saying: Indeed actions are according to their intentions and every person will have what he intended. So, whoevers migration was for Allaah and His Messenger, then his migration is for Allaah and His Messenger. Whoevers migration was for this world or a woman for marriage, his migration is for what he migrated. Collected by al-Bukhaaree and Muslim2 This hadeeth is so comprehensive, touching almost all aspects of Islaam that Imaam Aboo Daawood said it was half of Islaam. That is, Islaamic knowledge is composed of apparent deeds and the intentions behind them. Imaam ash-Shaafiee was of the opinion that it comprises one third of knowledge, which according to al-Bayhaqee meant that people earn reward with their hearts, tongues and bodies and intention is involved with one of them.3 Imaam Ahmad expressed that Islaam revolves around three hadeeths: Indeed actions are according to their intentions, Whoever introduces anything into this affair of ours that is not from it will have it rejected, and The permissible is clear and the forbidden is clear.4 Consequently, many of the early scholars preferred to begin their writings or
1

The following analysis and commentary is based primarily on Jamaal Zarabozos excellent Commentary on the Forty Hadith of al-Nawawi, pp. 107-178. 2 Sahih Al Bukhari, vol. 1, p. , no. 1, and Sahih Muslim, vol. , p. , no. . 3 Fath al-Baaree, vol. 1, p. 11. 4 Quoted in Sharh Saheeh Muslim, vol. 13, p. 53; Jaami, p. 5.

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

hadeeth compilations with this hadeeth, such as al-Bukhaaree in his work Saheeh al-Bukhaaree. Context of the Hadeeth In many cases, there are circumstances in which various statements of the Prophet (r) or his acts were done. Knowledge of these contexts help to clarify the intended meaning of the hadeeths. If there is no recorded information about a hadeeth s context, the general meaning is taken and the hadeeth is studied in the context of the relevant Quraanic verses and hadeeths. In this case the Prophets companion Ibn Masood was of the opinion that the statement in this hadeeth was made concerning a man who wanted to marry Umm Qays. When she refused him unless he migrated from Makkah to Madeenah, he did so in order to marry her and was nick-named the migrant for Umm Qays. The Narrator Umar ibn al-Khattaab (583-644CE) is considered to be the greatest companion of the Prophet (r) after Aboo Bakr. The Prophet (r) prayed that Allaah would strengthen Islaam during the Makkan period by his conversion. With his conversion, five years before the Hijrah (migration to Madeenah), Muslims had the confidence to pray openly after praying secretly for eight years prior to that.5 The Prophet (r) mentioned him among ten of his followers whom he promised paradise and praised his courage and knowledge. He was the second of what came to be known as the Four Righteous Caliphs, who lead the Muslim state after the Prophets death. During his reign, Muslims defeated the Persian and Roman empires and the rule of Islaam spread from Iran to Egypt. There are over 530 hadeeths narrated by Umar in the books of hadeeth and he was known for his concern to ensure the authenticity of whatever was narrated from the Prophet (r). Meaning of Indeed actions are according to their intentions The term intention (niyyah) refers to ones resolve to do something as long as nothing prevents it or ones intention does not change. Jurists refer to the intention

The commonly quoted story of his conversion in which he was reported to have hit sister in her head and later read a portion of the Quraan is not authentic.

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

as the intent in the heart that must accompany and precede any act of worship.6 A person may state that his or her intent is something and intend something else in their heart. Consequently, the place of the intention is in the heart as held by most scholars. Furthermore, it was not the practice of the Prophet (r) to express his intention out loud before any acts except Hajj. The first part of the Prophets statement addresses the fact that every intentional act done by a rational person has behind it an intent, without which the act would not have been done. The intention may be good and pious, or it may be evil, or it may be religiously neutral. The value of deeds is determined by the intentions behind them. Three people may do the same act with three different intentions as is explained by the remainder of the Prophets statement. One may emigrate with the intention of pleasing Allaah and obedience to His Messenger (r), and another may accompany him with the sole intention of marrying a woman or some other worldly purpose, and yet another may accompany them in order to assassinate the Prophet (r). Externally their acts resemble each other but their internal intentions will determine the real value of their deeds. The act of hijrah was primarily a religious act. The deed of one who did so for the correct intention will be counted as a righteous deed of emigration which will make him eligible for a reward from God. In the second case, the intention of marriage was not evil, but it was wrong for that act, consequently, his emigration would not be considered a righteous deed and he would not be eligible for any reward. In the third case, the emigrant had an evil intent thus not only would he not be eligible for reward, but also it would be considered an evil deed for which he could be punished. Any act done with the sole intention of pleasing Allaah which is according to the shareeah is considered an act of worship or ibaadah. Those acts that are purely worship must be accompanied with an intention for them to be acceptable to God. Among them, according to the majority opinion among jurists, are wudoo, ghusl, tayammum, salaah, zakaah, sawm, hajj, itikaaf. For example, the Prophet (r) said:

One who does not make the intention to fast during the night of Ramadaan (for the next day) will not be rewarded for the fast.7

6 7

Commentary on the Forty Hadith of al-Nawawi, p. 123. Sunan an-Nasaa ee, vol. , p. , no. , and authenticated in Saheeh al-Jaami, vo. 2, p. 1114.

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

If a person did not eat due to an illness or a lack of food, it could not be counted as fasting from a religious perspective. The act of fasting must be preceded by the intention for it to be acceptable to God. Therefore, intentions are one means of distinguishing between non-religious acts and religious acts. They also distinguish between obligatory and voluntary acts of worship. Intention is one of the deeds of the heart which are under human control and is a result of personal choice. Consequently, humans are instructed to make their intentions pure and to define their purposes. They are prohibited from committing shirk in their intentions and from deviating their intentions to prohibited acts. Were intentions not under human control, the divine order to have purity of intention and to avoid shirk would be an obligation which human beings could not fulfill.8 The Spanish jurist Ibn Hazm stated, Intention is the secret of servitude and its spirit. Its place, with respect to deeds, is like the soul with respect to the body. It is inconceivable to consider a deed of servitude that is not accompanied with its soul. In that case, it is like a dilapidated body.9 Purity of intention distinguishes between worshipping Allaah correctly and worshipping Him incorrectly, and as such should be the ultimate goal and purpose of human beings. This is verified in Allaahs statement:

They were only commanded to worship Allaah making the religion sincere for Him (Soorah al-Bayyinah, :5) It should be noted that there are some deeds which do not need intention for their validity. For example, cleaning ones clothing from ritual impurities is a precondition for formal prayer. If one cleaned it along with other items without

Al-Ghazzaalees in Ihyaa Uloom ad-Deen quotes stories of early scholars in they stated how difficult it was for them to develop correct intention and how some would refrain from acting for days until their intention was present for certain deeds. If they are authentic quotes, they can only be taken as personal accounts and not the basis for principles of faith. Al-Ghazzaalee concluded that humans cannot create this drive or make it appear in themselves and Ibn Khaldoon also stated that most people do not have control over the intention of most of their actions (Muqaasid, p. 40). 9 Quoted in Muqaasid, p. 68-9.
8

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

intending to clean it for worship, it would still be considered ritually pure and may be used for worship. On the other hand an act might be fundamentally religiously neutral (mubaah), meaning - according to jurists - that there is no reward or punishment for one who does it or does not do it. However, it may be turned into an act of worship eligible for reward if it is done because it was permissible while avoiding the forbidden and or as a means of coming closer to God. To that effect the Prophet (r) stated the following: Anything you spend seeking Allaahs Countenance will be rewarded, even for [the bit of food] that you put in your wifes mouth.10 Ibn al-Qayyim wrote in his classic, Madaarij as-Saalikeen, The most exclusive [group of] people who become close to Allaah are those who change the nature of their permissible acts into deeds of obedience to Allaah. He also wrote, The customary deeds of those people who truly know Allaah are acts of worship [for them] while the ritual acts of worship are customary deeds for the masses.11 The masses of Muslims approach prayers, fasting and other religious deeds as common daily practices that they must do because it is part of their culture. Most of them have no strong intention in their hearts of doing acts of worship for the sake of Allaah. If the quality of the act is poor, it does not matter much to them because they are doing it just to finish. Righteous deeds done for show are cursed and the Prophet (r) labeled them as hidden shirk (ash-Shirk al-Khafee or ash-Shirk al-Asghar) and warned against it severely as the thing he feared the most for his followers. Where intentions are mixed between God and others, Allaah also rejects them according to the Prophets quote from Allaah, I am so self-sufficient that I am in no need of having an associate. Therefore, anyone who does a deed for someone elses sake as well as for My sake will have the deed left to the one he associated with Me.12 In that respect, Ibn Rajab stated, I know of no difference of opinion on this point among the Salaf although some later scholars did differ on this point.13 On the other hand, if someone does a religious act for the pleasure of Allaah and people praise him for it, his reward will not be affected. When the Prophet

10 11

Sahih Al Bukhari, and Sahih Muslim, Mabaahith fee an-Niyyah, p. 15. 12 Sahih Muslim, vol. , p. , no. . 13 Jaami, vol. , p. .

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

(r) was asked about one who did that he replied, That is a prompt part of the good tidings that the believer receives.14 Intentions beyond Actions The actions of the heart can take one beyond the bounds of physical deeds. That is, a person may be rewarded for having the intention to do a deed which they never got the opportunity to do. During the Prophets era, a man prepared for jihad but died before being able to do so. His daughter said to him, I wish you could have died a martyr, for you had prepared for it. The Prophet (r) informed her, Indeed Allaah, Most Great and Glorious, has given his reward to him according to his intention.15 Consequently, when women are disallowed from making Hajj due to not having a mahram16 for their protection, they should not feel denied and end up making Hajj anyway. For their sincere desire to make Hajj may earn them far greater rewards than many who actually make the Hajj. And they should not forget that most Muslims never get the opportunity to make Hajj in their lifetimes due to economic reasons. Meaning of and every person will have what he intended. This part of the Prophets statement may be considered as emphasis for the first part, Indeed actions are according to their intentions, which stressed the importance of purity of intention (ikhlaas) and warned against doing religious acts for show or for other wrong intentions.17 Or it may be considered the consequence and the first part the cause. That is, in the first part, the Prophet (r) made it clear that every deed must have an intention behind it. In the second part he informed that reward and punishment will be in accordance with the intention. If one intended the pleasure of Allaah and the Hereafter in his or her religious deeds, that will be the consequence. While those who intend the fleeting pleasures of this world may be given it or they may not.18 As Allaah said:

14 15

Sahih Muslim, vol. , p. , no. . al-Muwatta, Sunan an-Nasaa ee, 16 A close adult male relative with whom marriage is absolutely forbidden (eg. Father, brother, son, uncle, grandfather, etc.). 17 This was the opinion of al-Qurtubee and other scholars (Commentary on the Forty Hadith of alNawawi, p. 133). 18 Sharh Riyaad as-Saaliheen, vol. 1, pp. 12-3.

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

For whoever desires the transitory enjoyment of this world, I will promptly grant of it what I wish and to whom I wish (Soorah alIsraa, :) This part of the Prophets statement could also mean that the reward for deeds depends solely on the nature of the intentions behind them. With regard to this, Ibn Rajab said, [It] is a statement about the shareeah ruling. That is, the only portion belonging to the doer from his deed is his intention. If it was sound or pious, his deed is sound and he will have its reward. If it was evil, then his deed was evil and he will carry its burden [Thus,] the first sentence indicates that the goodness or evilness of an act is according to the intention that brought it into being. The second sentence indicates that the reward for the doer for his deed is according to his pious intention and his punishment for his deed is based on his evil intention.19 Al-Ashqar also wrote in this regard, The truth to which the Quraan and Sunnah testify is that the real thing that is made obliged by the shareeah rulings is the persons soul. The body is just a tool for it. If a deed is without what the soul has been ordered to fulfill which is purity of intention than the deed that the body performs is a type of useless play and straying.20 When the Prophet (r) stated that everyone would get what they intended, he meant that their reward or punishment in the next life would be according to what they intended, not literally that their intent would be fulfilled in this life. Because most people do not get whatever they intend in this world. If the persons intent was for the sake of Allaah, then he or she earns Allaahs pleasure and His reward. If the persons intention was religiously neutral, the result will also be religiously neutral though it may not be exactly what the person intended. And if the person had an evil intent, the result will ultimately be evil; not what they intended but according to what they intended. Meaning of So, whoevers migration (hijrah) was for Allaah and His Messenger, then his migration is for Allaah and His Messenger The word hijrah literally means to leave a place of abode and emigrate to another people; from one land, district or town to another.21 However, from the shareeah perspective it means to emigrate from the territory of disbelievers to
19 20

Jaami , vol. 1, pp. 64-5. Muqaasid, p. 69. 21 Arabic-English Lexicon, p. 2880.

http://www.islamiconlineuniversity.com

Islamic Online University

The Foundations of Islamic Studies 101

the territory of the believers or to any place of safety or refuge on account of religious persecution.22 During the Prophets lifetime there were two hijrahs. The first was from Makkah to Abyssinia around the fifth year of the prophethood and the second was from Makkah to Madeenah in the thirteenth year. In the first hijrah a small band of Muslims who were able to escape persecution in Makkah sought refuge with the ruler of Ethiopia at the Prophets suggestion and they remained there until the time of the second hijrah. When the Prophet (r) emigrated to Madeenah, it became obligatory on all Muslims to join him there. In this regard Allaah revealed the verse: Indeed those whom the angels take in a state of self-oppression will be asked, In what condition were you? They will reply, We were weak and oppressed in the land. They will be asked, Wasnt Allaahs earth spacious enough for you to emigrate? Such people will find their abode in Hell what an evil destination. (Soorah anNisaa, 4:97) Once Makkah was conquered that obligation was removed with regard to Madeenah as the Prophet (r) said: There is no hijrah after the Conquest of Makkah, but what remains is jihaad and intention.23 Although it is this hijrah which this hadeeth seems to refer to, the text is general and there is no authentic evidence to limit it. Furthermore, hijrah as a principle remains an obligation on all Muslims until the Last Day, as indicted in the Prophets saying, Hijrah will not end until repentance ends. And repentance will not end until the sun rises from the West.24 The object of hijrah is to shift ones residence to a location in which one can best practice Islaam. On that basis, scholars have categorized the different types of hijrah as follows: 1. Hijrah from the land of disbelief (Daar al-Kufr) to the land of Islaam (Daar al-Islaam). 2. Hijrah from a land of bidah (heresy and innovation). 3. Hijrah from a land dominated by haraam to one less dominated. 4. Hijrah from a land where ones life or limb, health, or property is threatened.

22 23

Ibid. Sahih Al Bukhari, vol. 4, p. 35, no. 42; Sahih Muslim, vol. 3, p. 1038, no. 4599. 24 Sunan Abu Dawud, vol. 2, p. 685, no. 2473, and authenticated in Saheeh Sunan Abee Daawood, vol. 2, p. 470, no. 2473.

http://www.islamiconlineuniversity.com

10

Islamic Online University

The Foundations of Islamic Studies 101

5. Hijrah from whatever Allaah has prohibited.25 Consequently, those who make hijrah for the sake of their religion will be rewarded on the basis of that pious intention even if they die before achieving their goal. Allaah indicated that saying: Whoever leaves his home emigrating to Allaah and His Messenger and death over takes him, his reward is incumbent on Allaah. (Soorah an-Nisaa, 4:100) This segment of the hadeeth is a prophetic example of deeds being counted and rewarded according to their intentions. Even if the end result is not what is intended, the reward will be based on the intent as in the above-mentioned verse. On one occasion a man gave some charity for distribution and it was in turn given to his son. When he told the Prophet (r) that he had not desired that, he was informed, For you is what you intended, and his son was told, For you is what you have received.26 The Prophet (r) repeated or restated Allaah and His Messenger in order to emphasize the importance and greatness of the purpose of the migration. The goal of Allaah and His Messenger is the ultimate goal of intentions for this life and the next. Furthermore, it is a singular goal which cannot be mixed with any other. Whereas the reasons for worldly goals are too numerous to count so for whatever he migrated suffices.27 It has also been noted that by using for them instead of for Allaah and His Messenger would refer to Allaah and His Messenger with a single pronoun, which is inappropriate. On one occasion, when a person said, Whoever obeys Allaah and His Messenger has indeed been guided. And whoever disobeys them has strayed, the Prophet (r) corrected him and told him to say instead, Whoever disobeys Allaah and His Messenger.28 Meaning of And whoevers migration was for this world or a woman for marriage, then his migration is for what he migrated. The Prophet (r) belittled the goal of the person who migrated for worldly goals by not repeating what he previously mentioned. Migration for economic betterment from one Islaamic environment to another equally Islaamic environment is permissible according to shareeah. When a person emigrates for
The Prophet (r) said, The one who truly makes hijrah is one who avoids what Allaah has prohibited. Sahih Al Bukhari, vol. 1, p. 18, no. 9. 26 Sahih Al Bukhari, vol. , p. , no. . 27 Jaami , vol. 1, p. 73. 28 Sahih Muslim, vol. , p. , no. .
25

http://www.islamiconlineuniversity.com

11

Islamic Online University

The Foundations of Islamic Studies 101

material gain from a relatively Islaamic to a non-Islaamic environment, it becomes haraam. In doing so, he puts his own Islaam at risk as well as the religion of his family. His hijrah is cursed and his family is likely to be spiritually and socially destroyed. Marriage is specifically mentioned in the closing statement, even it though it is a part of worldly goals, because of the great danger that women or the opposite sex in general pose to piety and righteousness. Allaah warned about the danger of spouses saying: Indeed there is in your spouses and children a trial, so beware of them. The Prophet (r) also said, Indeed the world is sweet and alluring and Allaah is going to make you successors in it. So look and see how you behave. Beware of this world and beware of women. For, certainly the first trial that afflicted the Israelites was concerning women.29 He further said, I have not left any trial after me more harmful to men than women.30 The trial of women is evident from the numerous cases of sexual scandal involving leading political figures like Bill Clinton, former president of the United States of America, to leading religious figures like televangelist Jimmy Swaggart. People are commonly trapped into spying for other counties using women. Many religious cults like the Jehovahs Witnesses and the Moonies commonly use females to recruit members. Commercially, goods are often promoted using fashion models. Intentions and Deeds Ibn Ajlaan said, A deed is not useful unless accompanied by three factors: awareness of Allaah; good intention; and correctness of the deed.31 Ash-Shaatibee divided all acts into four categories: 1. The intent and the act are both consistent with the shareeah. These are the basic conditions of a righteous deed. 2. The intent and the act contradict the shareeah. This represents one of the forms of sin where the intent is sinful and the act itself is sinful.
29 30

Ibid., vol. , p. , no. . Sahih Al Bukhari, vol. , p. , no. ; Sahih Muslim, vol. , p. , no. . 31 Jaami, vol. 1, p. 71.

http://www.islamiconlineuniversity.com

12

Islamic Online University

The Foundations of Islamic Studies 101

3. The intent is wrong but the act is consistent. a) The person had a sinful intent, but was unaware that his act was in accordance with the shareeah. For example, a person borrows an audio cassette with the intent of listening to music only to find that it is a recording of Quraan. b) The persons intent is evil and he is aware that his act was in agreement with the shareeah. For example, a person who does not normally cover herself, puts on the complete Islaamic garb when attending Islaamic gatherings. This is an act of hypocrisy (nifaaq). 4. The intent is correct but the act is inconsistent. a) The person has the correct intent but is aware that his act contradicts the shareeah. Most forms of bidah fall under this category, like celebrating the Prophets birthday. Likewise, the principle of the ends justifies the mean, where people commit sins with good intentions belongs under this category. b) The persons intent is correct but is unaware that his act is inconsistent with the shareeah. Such an act is a genuine mistake for which a person may still be rewarded. No sin would be written against him as in the case of forgetfulness.

http://www.islamiconlineuniversity.com

13