The preeminence of intention [niyyah] over action [‘amal]

The preeminence of intention [niyyah] over action [‘amal]

The preeminence the intention behind an action possesses over the action itself is that in the performance of action, sometimes ostentation [riyā’] and showing off are at work, but in the intention—since it is an inner matter and has no outward appearance—there is no place for ostentation, showing off and the like. The other advantage of intention over action is that it is always possible in all places and requires no particular conditions, but performance of an action requires many prerequisites and contingencies.

In the traditions, there is a category known as “بَلعْ مَنْ” “man bala‘” traditions. This group of traditions states: If somebody hears a tradition which states that such an act has a reward and he performs it, God will grant him that reward even if that tradition is not correct. It is because one who has done so did it with a good intention.

The degrees of intention

1. Sometimes, fear of divine wrath or desire for divine favor prompts man to perform an act. As the Qur’an says in this regard, ﴾ ادْعُوهُ خَوْفًا وَ طَمَعًا ﴿ “And supplicate Him with fear and hope.”[1]

And in another place, the Qur’an states: ﴾ يَدْعُونَنا رَغَبًا وَ رَهَبًا ﴿ “And they would supplicate Us with eagerness and awe.”[2]

2. A higher degree of intention is that man performs an act on account of gratitude for His favors whether he earns reward or punishment from God. As Hadrat ‘Alī (‘a) says:

“.لِنِعْمَتِهِ شُكْراً يُعْصىٰ اَلاّ يَجِبُ لَكانَ مَعْصِيَتِهِ عَلىٰ اللهُ يَتَوَعِّدَ لَمْ لَوْ”

“Even if Allah had not warned of the chastisement of those disobedient to Him, it was obligatory by way of gratefulness for His favors that He should not be disobeyed.”[3]

3. An even higher degree of intention is that without desiring paradise and being afraid of hell, man worships God as he regards Him as the only Being worthy of worship and adoration.

4. The highest degree of intention is that the love for God drives man to perform an act. In this regard, ‘Alī (‘a) considers his love for death and meeting Allah as more intense than the fondness of an infant for the breast of its mother.[4] And Hadrat al-Qāsim, son of Imām Hasan al-Mujtabā (‘a) says in Karbalā’: “For me, death in the way of God is sweeter than honey.”

The role of intention on the penal issues

On the question of punishment, Islam also takes motive and intention into account.

Concerning murder, the penalty for a person who kills another intentionally is distinct from the penalty for one who kills another unintentionally. Each of these two cases has its own particular ruling.[5]

With regard to swearing an oath, the Qur’an also says:

﴾ لا يُؤاخِذُكُمُ اللّهُ بِاللَّغْوِ في أَيْمانِكُمْ ﴿

“Allah shall not take you to task for what is unconsidered in your oaths.”[6]

Therefore, if someone gives an oath but he has no serious intention and motive, his oath has no value.

Gnosis [ma‘rifah] as the preliminary step toward the intention for nearness [qurbah]

The best way of acquiring the motive for nearness [qurbah] to Allah and a pure intention is gnosis [ma‘rifah] and cognition.

If we only knew, acquiring the endearment of people is in the hands of God.[7]

If we only knew, honor and power are only through His hands.[8]

If we only knew, benefit and harm to us are not in the hands of others.[9]

If we only knew, work for the sake of God has sometimes double, ten times, or seventy times its reward. So, we should not work for the sake of other than Him.

If we only knew, the elevation of social status does not mean glory because black smoke also goes up!

If we only knew, the attention and opinion of the people to us have no value because if an elephant would pass by the street, everybody will also look at it!

If we only knew, we would pay attention to the perils and ignominies of our ostentations!

If we only knew, there will be a day for us when one’s call will not reach the other and only those who have sound hearts shall attain deliverance.[10]

And if we only knew what values we shall lose by having corrupt intentions, we would prepare ourselves for the sincere performance of work based on the motive of nearness [qurbah] to Allah.