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Intention (niyyah) is the criterion of value in every act including worship
By: Hojjat al-Islam Muhsin Qara’ati
Since intention {niyyah} is the criterion of value in every act including worship, it is the first obligatory act in prayer. Considering its importance, a separate and lengthy chapter has been included for the examination of its dimensions, with the hope that by doing so, we would succeed in giving more value to all devotional acts.
Intention {niyyah} as the criterion of value
The element that gives importance to a person’s action is his intention, motive or objective. So, in the verses of the Qur’an, the phrase “in the way of Allah” {fi sabilillah} is often used (seventy times), and thus a warning for people to ensure that their actions and intentions be in the way of God, and not for the sake of other than God or their own carnal desires.
Like a dangerous read in which many signboards have been set up, servitude of God is also like a way which has many precipices; and all of these emphasizes is a warning for avoiding deviations. This is particularly true with respect to devotional acts which without the purest of intentions, lose all hope of seeking nearness to God.
Intention is the pillar of worship. If an action is done without intention, or has an ungodly intention behind it, it will be invalid {batil}.
Intention is the pillar of worship and the essence and foundation of action. The most sacred acts are spoiled because of the mixed intentions behind them, while the simplest acts gain in value on account of the purely good intentions behind them. Anyone who strives in the way of God will also be guided by God toward His path:
 æóÇáøóÐöíäó ÌóÇåóÏõæÇ ÝöíäóÇ áóäóåúÏöíóäøóåõãú ÓõÈõáóäóÇ 
“As for those who strive in Us, We shall surely guide them in Our ways.”[1][276]
Intention is the indispensable prerequisite for the acceptance of a deed. Imam as-Sadiq (‘a) quotes a statement of God, the Exalted:
áóãú ÃóÞúÈóáú ÅöáÇøó ãóÇ ßóÇäó ÎóÇáöðÇ áí .
“I do not accept anyone except the one who is sincere to Me.”[1][277]
Intention magnifies a small deed. Imam as-Sadiq (‘a) said:
ãóäú ÃóÑóÇÏó Çááåó ÈöÇáúÞóáöíáö ãöäú Úóãóáöåö ÃóÙúåóÑóåõ Çááåõ ÃóßúËóÑó ãöãøóÇ ÃóÑóÇÏó¡ æó ãóäú ÃóÑóÇÏó ٱáäøóÇÓó ÈöÇáúßóËöíÑö ãöäú Úóãóáöåö ÃóÈóì Çááåõ ÅöáÇøó Ãóäú íõÞóáøöáóåõ Ýí Úóíúäö ãóäú ÓóãöÚóåõ .
“Anyone who performs a small act for the sake of God, God will make it bigger than he wishes in the sight of others. And anyone who performs a great act for the sake of people, God will make it trivial in the sight of others.”[1][278]
Yes, honor {‘izzah} and disgrace {dhillah} are in the hands of God, and it is He who draws hearts toward a person. So, one must work for Him to set works right.
For the sake of God, Hadhrat Ibrahim (‘a) left his wife and son in the scorching desert of Makka. He then asked God to draw the hearts of people toward them.[1][279] The Holy Qur’an also states:
Åöäøó ÇáøóÐöíäó ÂãóäõæÇ æó ÚóãöáõæÇ ÇáøóÇáöÍóÇÊö ÓóíóÌúÚóáõ áóåõãõ ٱáÑøóÍúãٰäõ æõÏøðÇ
“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them {to His creation}.”[1][280]
This is one of God’s worldly rewards. Of course, God-given love is different from the fleeting and false popularity among people. So many famous people are forgotten after their death, and so many unknown persons remain alive in the hearts of so many people!
So, popularity must also be sought through God, as He is the Transformer of Hearts {muqallib al-qulub} and the hearts of people are in His hands. If someone works sincerely for the sake of God, God will compensate his sincerity in a manner beyond his expectations.[1][281]
Imam as-Sadiq (‘a) said:
ÃóáúÞóáúÈõ ÍóÑóãõ Çááåö æó áÇó ÊõÓúßöäõæÇ ÍóÑóãó Çááåö ÛóíúÑ Çááå .
“The heart is the sanctuary of Allah; so do not allow anyone to dwell therein except Allah.”[1][282]
Examples of sincerity {ikhlas}
Regarding an attribute of the pious {muttaqin} ‘Ali (‘a) said:
ÅöÐóÇ Òßøíó ÃóÍóÏõåõã ÎóÇÝó ãöãøóÇ íõÞóÇáõ áóåõ .
“When anyone of them is spoken of highly, he is afraid of what is said about him.”[1][283]
The righteous men are afraid that the people’s attention toward them may obstruct their attention to God, and this is what is referred to by “alladhina yasudduna ‘an sabilillah”.
One night, an interview with a 16 year-old war veteran was shown on Iranian TV. The interviewer asked: “What is your occupation?” Answer: “Detonation of land mines.” Question: “How many mines have you detonated so far?” Answer: “By the grace of God, many.” Question: “Do you know exactly how many?” Answer: “I am afraid to tell lest Satan inflict me with self-admiration {‘ujb} and arrogance {ghurur} and make my friends, who have detonated a smaller number of mines, feel belittled.” Allah is the greatest {Allahu akbar}!
Another example: It has been narrated that one of the students of the late Ayatullah Sayyid ‘Abd al-Hadi ash-Shirazi raised an objection about a lesson. Although the teacher calmly replied to it, he refused to accept it. After the class session, the student stayed back to talk to the teacher and reiterate his objection.
The late Shirazi satisfied him with 14 logical reasons. The other students, who observed the logical strength of the teacher’s argument, asked: “Having all these solid reasons, why did you hesitate during the class session?”
Ayatullah Shirazi responded: “I was afraid that if I would enumerate them, the morale of your classmate would be arbitrarily affected and I would suffer from self-admiration and arrogance. I deemed it appropriate to let him raise his objection freely so that the courage to question should remain intact in him.”
This demonstrates greatness of soul and purity of intention. In spite of all those services, some do not talk about themselves while others, whenever they donate garbage can for the streets and alleys, inscribe their names on it so that people know what they have contributed. Divine saints act and worship God for His sake and expect nothing but His pleasure.
Each of their acts has the divine color {sibghah}, which is everlasting.[1][284] And which color can be better than divine color, which can never be erased, nor affected by heat and cold, poverty and wealth, anonymity and popularity?
Imam ‘Ali (‘a) said:
ÃóÎúáóú ááåö Úóãóáóßó æó Úöáúãóßó æó ÈõÛúÖóßó æó ÃóÎúÐóßó æó ÊóÑßóßó æó ßóáÇóãóßó æó õãúÊóßó .
“Purify your work, knowledge, anger, acceptance, refusal, speech and silence for the sake of Allah.”[1][285]
By means of this, deeds and their effects shall remain, and whatever has the divine reflection and visage is everlasting: “Everything is to perish except His Face.”[1][286]
And whatever is colored with ostentation and self-glorification will fade and nothing will be left for the individual.
Sincerity in worship {‘ibadah}
All acts of worship must be done with the intention of seeking nearness {qurbah} (to Allah) and if a part of them is for the sake of other than God, they all become invalid. For example, if one of the obligatory acts in prayer is done for the sake of other than God, the entire prayer becomes invalid.
If one of the supererogatory acts is also done ostentatiously, or the time of worship (performance at its first and best period), or its place (in the first row or in the mosque) is for the sake of other than God, the prayer is invalid. During winter, standing beside a heater so as to keep one’s body warm as well as to pray, invalidates the prayer.
God accepts an act which is pure and sincere in terms of its location and time requirements, quality and peculiarity, and in which no partner is associated with Him: “And not associate anyone with the worship of his Lord.”[1][287]
It is stated in a hadith, thus: “If a warrior goes to war for the sake of bigotry {ta‘assub}, acquisition of war booties, or show of strength and bravery, and the like, his struggle has no value.”[1][288]
Sincerity, or freedom from ostentation is crucial for acceptance. In a hadith Imam al-‘Askari[1][289] (‘a) said: “The penetration of polytheism {shirk} in the works of man is more subtle than the movement of an ant on a dark night on a black rock.”[1][290]
There are many succinct aphorisms on sincerity by ‘Ali (‘a). Here are just some of them: “Pure intention is the ideal end and final aim.”
“Sincerity is righteousness.”
“Faith means purification of one’s work.”
“Purity is the highest stage of faith.”
“All efforts are naught except that which has sincerity.”
“The fruit of knowledge is purity of action.”
“The acceptance and exaltation of deeds depends on sincerity.”
“If intentions are pure, actions acquire loftiness and exaltation.”
“He who is sincere (in his work) shall realize his aspirations.”[1][291]
And there are still many hadiths that indicate the sublime status that sincerity and pure intention give to actions and deeds in this world and in the hereafter.
Worldly effects of intention
Apart from otherworldly rewards and spiritual benefits, sincerity also has some worldly effects, which we shall examine below:
1. Management of the society
If the administrators of society conduct their affairs with goodness of intention and sincerity, better results can be achieved and justice can be observed. ‘Ali (‘a) said to Malik al-Ashtar:[1][292] “For the implementation of social justice, seek assistance from the people with good intentions .”[1][293]
The spirit of sincere benevolence is the strongest foundation for the implementation of justice.
2. Improvement of economic conditions
Kind-hearted, benevolent and sincere individuals are more successful even in economic and occupational affairs, and their sincerity supports social prestige, customer attraction and people’s trust in dealing with them. Perhaps, this statement of ‘Ali (‘a) is related to this issue, “The sustenance of every person is commensurate with his intention.”[1][294]
3. Good social relations
Good-natured and well-intentioned persons are held in high esteem by people, and even if they commit a mistake, their lives will not become bitter and the people will still love them because of their sincerity and goodness of intention. ‘Ali (‘a) has said: “Anyone who has good intentions has a greater chance of success, while his life is purer, and it is necessary to befriend him.”[1][295]
This is the amazing effect of righteous intention. On the contrary, if intentions are wicked and mischievous, their consequences will affect the person himself, and in addition to otherworldly consequences, social calamities will also follow. ‘Ali (‘a) says: “When the intention is corrupt, affliction will come.”[1][296]
Firm intentions and good motives will get important work done even from those who are considered incapable. If the motive is strong and divine, there will be no apathy, hesitation, or despair. For this reason, depression and cowardice cannot be observed in any of the divine saints, even in their old age, because their hearts and souls were replete with pure, divine intentions, seeking help from God in all predicaments and crises, against all enemies and powers. An illustrious example is the Imam of the ummah (may his soul be sanctified) who with a tranquil heart in constant remembrance of God forced the superpowers to surrender.
On the day of ‘Ashura’, in spite of facing the martyrdoms of his beloved ones and foreseeing the inhuman treatment of his family, the more Imam al-Husayn (‘a) became isolated, the more his countenance became illuminated with the fire of love, totally relying on God and saying: “That which makes these severities easy for me is that I can see everything in the Presence of God, and He watches and bears witness.”
Imam ‘Ali (‘a) has said: “When intention is strong and firm, the body will not become weary.”[1][297]
Perhaps, this refers to the psychological and emotional effects of intention in man’s conduct and behavior.
Intention as an action {‘amal}
The decision to do good deeds and to have good intentions releases man from a state of indifference, and it has a value equal to the act itself, in addition to the divine reward for it.
The Messenger of Allah (S) said to Abu Dharr: “Resolve to perform noble deeds. Even if you fail in doing so, at least you will not be included among the negligent.”[1][298]
And Imam as-Sadiq (‘a) said: “A good deed will be recorded in favor of anyone who decides to do something good but fails to do so.”[1][299]
Concerning the aspiration to attain martyrdom, the Prophet of Islam (S) said: “Anyone who, out of sincerity and uprightness, prays for martyrdom, God will include him in the company of martyrs on the Day of Resurrection even if he dies in bed.”[1][300]
Intention as compensation for deficiencies
Since the knowledge, power and faculties of man are limited, he cannot acquire all he wants. But intention fills the gap between “man’s endless needs” and his “limited faculties”. For example, if someone intends and wishes to guide all the misguided people around him and strives hard to do so but fails, he will be rewarded for the said intention.
On the other hand, bad intentions go beyond time and place circumstances, and affect the doer of evil deeds. If a person accepts the corruption, sin and tyranny of others and is pleased with them, he shares their sins.
The Holy Qur’an attributes the killing of the she-camel of Hadhrat Salih (‘a), that was a divine miracle, to all those who opposed him.[1][301] Although all of them did not have a hand in the said crime, they were pleased with the act.
So, to be pleased with a good or evil act carries man beyond time and space and lets him share in its reward or consequence. And this fact has been mentioned in numerous traditions.
Ways of acquiring sincerity
Some of the ways of acquiring sincerity in intention and action are as follows:
1. Attention to values
Those who sell their commodity cheaply, do not realize its worth because they fail to identify the commodity as iron or gold, silk or cotton; they do not recognize the customer; and they are unaware of the commodity’s current market price. The Glorious Qur’an has guided man in all three areas so that he does not sell his valuable commodity at a throw-away price:
“Commodity”: The Qur’an regards man as the vicegerent {khalifah} of God as well as the essence and aim of creation—the highest status.
“Customer”: It is God Himself who buys man’s excellent deeds[1][302] and He offers the best bargains compared to other customers:
1. He pays the most (in return for the Paradise);
2. He accepts small deeds;[1][303]
3. He rewards good intentions; and
4. He conceals wicked and corrupt acts and manifests good deeds.[1][304]
“Price”: The price of man is paradise and divine pleasure, and anyone who sells himself for less, actually incurs a loss. And in the words of the Qur’an, the sinners have lost and gambled themselves away {khasaru anfusihim}.
The Qur’an has always mentioned those who are going astray with the description, “famara bihat tijaratuhum,” i.e. their business has acquired no gain.
Imam ‘Ali (‘a) also said:
áóÈöÆúÓó ٱáúãóÊúÌóÑõ Ãóäú ÊóÑì ٱáÏøõäúíóÇ áöäóÝúÓößó ËóãóäðÇ .
“What a bad business it is that you would regard the world as your price and rate!”[1][305]
If man is aware of his price, he will not work for the sake of other than God.
2. Reflecting on creation
Reflecting on creation enhances our cognition of the grandeur and power of God, and as a result, we direct our deeds toward Him with greater sincerity and purity of intention.
3. Attention to the Attributes of God
Learning, reciting and remembering the Attributes of God, the Exalted, keeps our focus in the right direction, detaches us from all besides Him, and gradually elevates us. For example, examining closely the Names and Attributes of God in the Jawshan Kabir Supplication can be a truly great purifying experience.
4. Attention to His blessings
Recognizing the blessings of God and paying attention to them draw man toward God and make his heart the sanctuary of His love.[1][306] For this reason, In Islamic supplications and litanies of the Infallibles (‘a) these favors have been repeatedly mentioned and recollected.
For instance, in the Abu Hamzah ath-Thumali Supplication, Imam as-Sajjad (‘a) enumerates the blessings one by one:
O God! I was small but You made me big;
I was contemptible but You gave me honor;
I was ignorant but You made me aware;
I was hungry but You fed me;
I was naked but You covered me;
I was misguided but You guided me;
I was indigent but You made me free of want;
I was sick but You healed me;
I committed sin but You concealed it.
And the list is endless. Imam al-Husayn (‘a) also embarks on mentioning the blessings of God in the Du‘a’ al-‘Arafah so that the love of God remains alive in his heart, and all his work is purely for His sake and pleasure.
5. Attention to the sure gain
Those who strive for the sake of the world and other than God may or may not attain their objective. The gain and outcome of the works of those who strive in the way of God and the hereafter, however, are certain. The Glorious Qur’an states:
æó ãóäú ÃóÑóÇÏó ٱáÃóÎöÑóÉó æó ÓóÚóìٰ áóåóÇ ÓóÚúíóåóÇ æó åõæó ãõÄúãöäñ ÝóÃõæúáóٰÆößó ßóÇäó ÓóÚúíõåõã ãøóÔúßõæÑðÇ
“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he be faithful—the endeavor of such will be well-appreciated.”[1][307]
Then the effort and worship in the way of God surely gives result.
6. Attention to worthlessness of the world
Those who have worldly and other-than-God objectives value the world more than its actual worth. There are expressions in the Holy Qur’an which mention the worthlessness, deceptive nature, transitory and arrogance-generating quality of the world, such as,“mata‘u’l-ghurur,” “la‘ibun wa lahwun,” “zahrat al-hayat ad-dunya’ ” and “mata‘u’d-dunya qalilun”.
Such are the expressions of the Creator of the universe who knows the nature of the world better than anybody else. He, who is not seduced and charmed by the world and does not desire it, is the one who will attain purity.
7. Attention to impotence of created beings
Absolute power belongs to God Almighty and none other than Him. Therefore, anyone who is created by God is not worthy of being the focus of attention or worship.
In the expression of the Glorious Qur’an, the false deities are incapable of creating even a single fly.[1][308] And concerning the impotence of mankind, it states:
æó ãóäú ÃóÑóÇÏó ٱáÃóÎöÑóÉó æó ÓóÚóìٰ áóåóÇ ÓóÚúíóåóÇ æó åõæó ãõÄúãöäñ ÝóÃõæúáóٰÆößó ßóÇäó ÓóÚúíõåõã ãøóÔúßõæÑðÇ
“Whoever desires the Hereafter and strives for it with an effort worthy of it, should he be faithful—the endeavor of such will be well-appreciated.”[1][309]
In another place, it poses these questions:
Þõáú ÃóÑóÃóíúÊõãú Åöäú ÌóÚóáó Çááøóåõ Úóáóíúßõãõ Çááøóíúáó ÓóÑúãóÏðÇ Åöáóìٰ íóæúãö ÇáúÞöíóÇãóÉö ãóäú Åöáóٰåñ ÛóíúÑõ Çááøóåö íóÃúÊöíßõãú ÈöÖöíóÇÁò ۖ ÃóÝóáóÇ ÊóÓúãóÚõæäó Þõáú ÃóÑóÃóíúÊõãú Åöäú ÌóÚóáó Çááøóåõ Úóáóíúßõãõ ÇáäøóåóÇÑó ÓóÑúãóÏðÇ Åöáóìٰ íóæúãö ÇáúÞöíóÇãóÉö ãóäú Åöáóٰåñ ÛóíúÑõ Çááøóåö íóÃúÊöíßõãú Èöáóíúáò ÊóÓúßõäõæäó Ýöíåö ۖ ÃóÝóáóÇ ÊõÈúöÑõæäó
“Say, ‘Tell me, if Allah were to make the night perpetual over you until the Day of Resurrection, what god other than Allah could bring you light? Will you not then listen?’ Say, ‘Tell me, if Allah were to make the day perpetual over you until the Day of Resurrection, what god other than Allah could bring you night wherein you could rest? Will you not then perceive?’”[1][310]
Even those who have been associated with God as His partners can do nothing in the world and in the hereafter. Those who are worshipping deities other than God on the Day of Resurrection they will regret pleasing those who were impotent and powerless.
In addition, pleasing the One and Only God who is “easy to be pleased” {sari‘ ar-Rida} is easier than pleasing numerous deities and countless objects of worship which involve many difficulties.
8. Learning from the experiences of others
Many of those who focused their attention on other than God, met a painful and dismal fate. Taking one look at their fate can teach man the futility of worshipping anyone other than God.
The son of Nuh (Noah) (‘a) who turned his back on God and relied on the mountain’s height to be saved from the flood was helplessly drowned in the great deluge.[1][311]
Qarun (Korah) did not pay heed to the sincere invitation of Hadhrat Musa (Moses) (‘a) and took pride in his abundant wealth, but he was miserably swallowed by the earth and none of his supporters was able to rescue him: “So We caused the earth to swallow him and his dwelling place. Then he had no host to help him against Allah, nor was he of those who can save themselves.”[1][312]
Many rich and affluent garden owners went away and left behind all the things they had accumulated. All their wealth was of no avail.
“How many gardens and springs did they leave behind! Fields and splendid places, and the bounties wherein they rejoiced!”[1][313]
God exposed and unveiled the true nature of so many who deceptively showed themselves for sometime to be sincere and pious: “And Allah brought forth that which you were hiding.”[1][314]
Those who want to dupe the people and deceive God by means of ostentation and pretension, the divine scheme will encompass them and they will be exposed. There are numerous examples of such people. Their end is instructive for anyone who wishes to keep aloof from pretension and deception.
9. Attention to final end of hypocrites in the hereafter
The Holy Qur’an regards the fire of hell as meant for pretentious worshippers who are actually careless about their prayers.[1][315]
It is stated in a hadith that on the Day of Resurrection, the dissembler will be called by four names: unbeliever {kafir}, impious {fajir}, traitor {ghadir}, and loser {khasir}.
He will be called kafir because in terms of belief, he has not taken God into account.
He will be named fajir since flouting God’s commands is going beyond the purpose of creation.
He will be labeled ghadir for being deceptive.
He will be branded khasir, for the outcome of his whole lifetime was nothing.
Then, it shall be said to them: “Your deeds were invalid and thus have no corresponding rewards. Today, get your rewards from those for the sake of whose pleasure you were working.”[1][316]
Therefore, attention to the regret of dissemblers in the hereafter, brings man nearer to sincerity.
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