Ibn Rajab's Commentary on Imam Nawawi's Forty Hadith
Hadith #1
"Actions are but by
intentions"
'Umar b. al-Khattab narrated that the Prophet (S) said: Deeds are [a
result] only of the intentions [of the actor], and an individual is [rewarded]
only according to that which he intends. Therefore, whosoever has emigrated
for the sake of Allah and His messenger, then his emigration was for Allah and
His messenger. Whosoever emigrated for the sake of worldly gain, or a woman
[whom he desires] to marry, then his emigration is for the sake of that which
[moved him] to emigrate." Narrated by Bukhari and Muslim.
This hadith has only one path to 'Umar: Yahya b. Sa'id al-Ansari on the
authority of Muhammad b. Ibrahim al-Taymi, on the authority of 'Alqama b. Abi
Waqqas al-Laythi, who narrated it from 'Umar b. al-Khattab. Large numbers of
people narrated this hadith on the authority of Yahya b. Sa'id, including Imam
Malik, al-Thawri, al-Awza'i, Ibn al-Mubarak, al-Layth b. Sa'd, Hammad b. Zayd,
Shu'ba, Ibn 'Uyayna and others.
This was the first hadith Bukhari recorded in his book, where it serves the
purpose of the introduction (khutba), pointing out that all deeds that
are devoid of the proper intention are vain (batil). 'Abd al-Rahman b.
Mahdi is reported to have said that "Were I to compose a book comprised
of various chapters, I would place the hadith of 'Umar regarding deeds and
intentions in each chapter." This is one of the firm hadiths which serves
as an axis of Islam. Al-Shafi'i said that it comprises a third of all
religious knowledge. Ahmad b. Hanbal said that the principles axes of Islam,
in terms of hadith, are three: the hadith of 'Umar that "deeds are judged
only by intention," the hadith of 'A`isha, "Whoever introduces into
our affairs that which does not belong, it is rejected," and the hadith
of al-Nu'man b. Bashir, "The licit is clear and the illicit is
clear." Ishaq b. Rahawyahi also included this hadith as one of the axises
of Islam. Abu Dawud, the collector of the Sunan, is reported to have said that
of the 4,800 hadiths in his book, it is sufficient if a person knows four, the
hadith of 'Umar regarding intentions and deeds, the hadith "Part of
person's virtue in Islam is to ignore that which is of no concern to
him," the hadith "The believer is not a believer unless he desires
for his brother what he desires for himself," and the hadith "the
licit is clear and the illicit is clear."
The first question regarding this hadith is whether it refers to all
actions, or only those actions whose validity requires an intention (niyya)?
Thus, if it refers only to the former, it would not apply to the customary
areas of human life, e.g., eating, drinking, clothes, etc., as well as
transactional matters, e.g., fulfilling fiduciary duties and returning
misappropriated properties. The other opinion is that the hadith refers to all
actions. Ibn Rajab attributes the first position to the later scholars whereas
the second position he attributes to earlier scholars.
The first sentence of the hadith, "innama al-a'mal bi-l-niyyat,"
is a declaration that the voluntary actions of a person are a consequence only
of that person's purpose to perform the act or bring it into existence
("la taqa' illa 'an qasd min al-'amil huwa sabab 'amaliha wa wujudiha.").?
The second sentence, "wa innama li-kulli imri` ma nawa,"is a
declaration of religion's judgment of the act in question ("ikbar 'an
al-hukm al-shar'i").? Thus, if the intention motivating an act is
good, then performance of the act is good and the person receives its reward.?
As for the corrupt intention, the action it motivates is corrupt, and the
person receives punishment therefor.? If the intention motivating the act is
permissible, then the action is permissible, and the actor receives neither
reward nor punishment. Therefore, acts in themselves, their goodness, foulness
or neutrality, from the perspective of religion,? are judged according to the
actor's intention that caused their existence.
Niyya is used in two senses by the scholars of Islam.? The first is
to distinguish some acts of worship from others, e.g., salat al-zuhr from
salat al-'asr or to distinguish acts of worship ('ibadat) from mundane
matters ('adat).? This is the primary usage of the term in the books of
the fuqaha`.? The second usage is to distinguish an action that is
performed for the sake of Allah, subhanahu wa ta'ala, from an act done for the
sake of Allah and others, or just for the sake of other than Allah.? This
second meaning is that which is intended by the gnostics ('arifun) in their
discussions of sincerity (ikhlas) and related matters.? This is the
same meaning that is intended by the Pious Ancestors (al-salaf al-salih)
when they use the term niyya. Thus, in the Qur`an, the speech of the Prophet
(S) and the speech of the Salaf, the term niyya is synonymous, or usually so,
with the term desire (irada) and related terms, e.g., ibtigha`.?
The texts of the shar' testifying to this usage are too numerous to be
cited in this posting, but include such verses as "Among you are those
who desire (yurid) the profane world and among you are those who desire
(yurid) the next," and "You desire (turidun) the
profit of the profane world but Allah desires [for you] the next," and
"Whosoever desires (yurid) the harvest of the profane world,
etc." and "Whosoever desires (yurid) the immediate
[gratification of the profane world], we hasten it to him what We wish to whom
We desire," and "Do not expel those who call out to their Lord in
the early morn and in the evening, who are seekers (yuridun) of His
face and let not your eyes wander from them out of covetous desire (turid)
of the frivolity of the profane world."?
Likewise, Imam Ahmad and al-Nasa`i report that the Prophet (S) said that
"Whosoever takes part in a military campaign in the cause of Allah, but
sought only booty [thereby], shall gain [only] what he intended (nawa),"
and on the authority of Imam Ahmad, "Most of the martyrs of my community
shall die in their beds (ashab al-furush), and many a man killed in
battle whose intention is known only to Allah," and the hadith of Sa'd b.
Abi Waqqas in Bukhari, where the Prophet (S) says "Indeed, you shall
never spend of your property an amount whereby you are desirous (tabtaghi)
of pleasing Allah save that you shall be rewarded for it, even the morsel of
food that you place in your wife's mouth."? Similarly, it is reported
that 'Umar said "One who has no intention (niyya) has no
[meritorious] deeds ("la 'amala li-man la niyyata lahu").
Despite the importance of having a good niyya, and its centrality to
Islam, it is among the most difficult things to achieve. Thus, Sufyan al-Thawri
is reported to have said, "Nothing is more difficult for me to treat than
my intention (niyya) for indeed it turns on me!."? Yusuf b. Asbat
said, "Purifying one's intention from corruption is more difficult for
persons than lengthy exertion (ijtihad)."?
An act that is not done sincerely for the sake of Allah may be divided into
parts:
The first is that which is solely for display (riya`) such that its
sole motivation is to be seen by others in order to achieve a goal in the
profane world, as was the case of the Hypocrites in their performance of
prayer, where Allah described them as "When they join prayer, they go
lazily [with the purpose] of displaying [themselves] to the people."
At other times, an action might be partially for the sake of Allah and
partially to display one's self in front of the people.? If the desire to
display one's self arose at the origin of the action, then the action is
vain.? Imam Ahmad reports that the Prophet (S) said, "When Allah gathers
the first [of His creation] and the last [of His creation] for that Day for
which there is no doubt, a crier will call out, 'Whosoever associated with Me
another in his actions let him seek his reward from other than Allah, for
Allah is the most independent of any association (fa-inna allaha aghna al-sharaka`
'an al-shirk)."? Al-Nasa`i reported that a man asked the
Prophet (S), "What is your opinion of one who fights [in the way of
Allah] seeking fame [in the profane world] and reward [from Allah]?"? The
Prophet (S) replied, "He receives nothing [by way of reward from
Allah'."? The Prophet (S) repeated this three times and then said,
"Allah accepts no deeds other than those that are performed solely for
His sake and by which His face is sought."? This opinion, namely, that if
an act is corrupted by any desire to display one's self (riya`) then
that act is rejected, is attributed to many of the Salaf, including, 'Ubada b.
al-Samit, Abu al-Darda`, al-Hasan al-Basri, Sa'id b. al-Musayyib and others.
If one's intention is corrupted with something other than the desire to
display one's self, e.g., to earn profit whilst on a jihad in the path of
Allah, such an intention reduces one's reward from jihad, but does not negate
it entirely.? Muslim reported in his Sahih that the Prophet (S) said that
"Soldiers in the path of Allah attain two-thirds of their reward
immediately when they obtain booty [from the enemy], whereas they receive
their reward in its entirety when they obtain nothing from the enemy."
As for an action whose origin is for Allah, then it subsequently becomes
corrupted by a desire to display one's self, then the Salaf differed as to
whether such an act is vain.? Their differences on this matter have been
reported by Ahmad and al-Tabari.? Al-Hasan al-Basri is reported to have held
that such a desire, in itself, does not invalidate the proper intention that
was the origin of the act.
In conclusion, the saying of Sahl b. 'Abd Allah is most beautiful in this
regard: Nothing is more difficult on a person than sincerity because the
person gains no share of that [act].? Ibn 'Uyayna said that Mutarrif b. 'Abdallah
would repeat the following prayer, "O Allah! I seek Your forgiveness for
that which I sought your repentance but to which I subsequently returned; I
seek Your forgiveness from that which I rendered to You from my self, but
then, I was not able to maintain faithfully; and, I seek Your forgiveness from
that by which I claimed I desired your Face but my heart became corrupted with
that which I did."
Wa akhir da'wana an al-hamdu li-llahi rabbi al-'alamin, wa-l-salat
wa-l-salam 'ala ashraf al-mursalin wa 'ala alihi wa sahbihi wa azwajihi.
