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The Reward For Actions Is Based On Intention

The Nature Of Intention

مَنۡ یُّرِدْ ثَوَابَ الدُّنْیَا نُؤْتِہٖ مِنْہَا

And Who Wants The Reward Of The World. ” Surat Aal e Imran (3) Verse (145)

From here the two groups of people are mentioned and it is said that whoever wants only the pleasures and luxuries of the world and whose purpose is only for the attainment of the world, we give it to the world, that is, the benefit of the world by its action. And since the Hereafter is not desirable, he is deprived of the reward of the Hereafter. Whereas, the person who seeks the Hereafter with his deeds is rewarded with the ultimate reward and the world is given to everyone. From this it is revealed that the action depends on the intention, as the Hadith of Bukhari Sharif says.For more information Click Here..Quranonlineclass.com

A person’s intention is not his utterance of the words “I intend to do it and such.” It is an abundance of the heart that runs as conquests inspired by Allah. Sometimes it is simple, in other cases difficult. A person whose heart is overwhelmingly fair, it is easy to call good intentions on most occasions. Such a person has a heart that generally tends to roots of goodness that usually bloom into the manifestation of good deeds. When it comes to those whose hearts include courage and are overwhelmed by worldly issues, they find this difficult to achieve and even compulsory worship can become difficult and tiring.

  • The Prophet (saw) said:

“Measures are only intentional, and every man should have only what he Intended. Thus his attempt was for Allah and was for Allah and His Messenger, his hired was for Allah and His Messenger, and he whose hire was to achieve some worldly benefit or to marry any woman, his get was what he did for. ”

  • Imam ash-Shaf’i said,

“This hadith is one third of all knowledge.” The words, “acts are intentional only”, means that acts performed in accordance with the sunnah are only acceptable and rewarded if the intentions behind them were sincere. It is like the words of the Prophet, may Allah bless him and give him peace, “Measures depend on their results.”

Similarly, the words “every man only means what he thought” mean that the reward for an act depends on the intent behind it. Having stated this principle, the Prophet (saw) gave examples of it by saying, “so he gave the Prophet (saw) examples of it by saying,” Thus whose efforts was for Allah and His Messenger, and he whose efforts was to achieve some worldly benefit or to marry a woman I marry, his effort was for what he did hire for. So actions that are obviously different can be different, because the intent behind them is different in degrees of goodness and goodness, from one person to another.

  • Good intentions do not change

Good intentions do not change the nature of prohibited acts. The ignorant should not misunderstand the meaning of the hadith and think that good intentions can turn forbidden acts into acceptable ones. The above words from the Prophet (saw) specifically refer to worship and permitted acts, not to forbidden. Worship and permissible acts can be turned into prohibited by the intent behind them, and admissible acts can either be good or bad acts of intent; but wrong actions cannot be worshiped, not even with good intentions. When bad intentions are accompanied by deficiencies in the acts themselves, their seriousness and punishment are multiplied.

All reasonable actions must be rooted in sound intentions; only then could it be considered worthy of reward. The basic principle should be that the document is intended for

worship of Allah alone. If our intention is to show up, these same worships will turn into disobedience. As for permissible deeds, they include all intentions – which can potentially turn them into excellent acts that bring a man closer to Allah and give him the gift of closeness to him.

  • The excellence of intention

Umar ibn al-Khattab, may Allah be pleased with him, said: The best acts do what Allah has commanded, stay away from what Allah has forbidden and have sincere intentions against whatever Allah has demanded of us. “Some of our predecessors said, “Many small acts are made big by the intentions behind them. Many big acts, on the other hand, are made small because the intent behind them is lacking.”

Yahya Ibn Abu Kathir said: “Learn about intentions, for their importance is greater than the importance of actions.and Ibn Umar once heard a man who put on his ihram say: “O Allah! I intend to do Hajj and Umrah.” So he said to him, “Isn’t it actually the people you inform about your intention? Doesn’t Allah already know what is in your heart?”.It is because good intentions are exclusively the heart, that they should not be heard during worship.

  • The Excellence Of Knowledge And Teaching

There is much evidence in the Qur’an for the excellence of knowledge and its transmission. Allah, the Mighty and Glorious, says:

“Allah Will Raise Those Of You To High Places The Believers And Those Who Were Given Knowledge. (58:11)

And also: “Are Those Who Know It Equal To Those Who Do Not Know It?  (39: 9)

In the hadith, too, the Prophet (saw) says, “If Allah wishes something good for someone, He gives them understanding of the deen.” He (saw) also said, “Allah Makes The Way To The Garden Easy For Whoever Treads A Path In Search Of Knowledge.”

Traveling on the path to knowledge means both going on an actual path, such as access to the Ulama meetings, and following a theoretical path, such as Learn Quran Online With Tajweed to know more about intention in our islam.

The Prophet (saw) saying above probably means that Allah facilitates the seeker’s learning of the useful knowledge he needs to pave the way for him and to pave his way. Some of our predecessors said, “Is someone looking for knowledge so we can help him find it?”

Knowledge is also the shortest way to Allah. He who goes the way of knowledge reaches Allah and the garden by the shortest path. Knowledge also clears the way for darkness, ignorance, doubt and skepticism. That’s why Allah called his book “Light”.

  • Al-Hasan said,

“There are two types of knowledge: knowledge of the language, which may be a case against the son of Adam, as mentioned in the Hadith of the Prophet (saw):’The Quran is either a case for you or a case against you’ and the knowledge of the heart, which is a useful knowledge. The second kind is the advantageous way that puts people in the rank; it is the inner knowledge that is received by the heart and makes it right again. The knowledge that is on the tongue is taken lightly by humans: neither those who own it nor anybody else act on it, and then it disappears when its owners disappear on the Day of Judgment, when the creation is brought to justice .

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