the worshipper’s practice, for the very decision to do the deed itself is already an intention; there is no need to forcefully drag it into consciousness or dissect it.

3 – Intention resides in the heart, and voicing it aloud is an innovation.

4 – One must guard against showing-off, seeking fame, or working for worldly gain, for any of these corrupts the act of worship.

5 – Due attention must be given to the deeds of the heart and to constant self-monitoring.

6 – Migration from non-Muslim lands to Muslim lands is among the finest acts of worship when it is undertaken solely for the sake of Allah Most High.

Benefit:
Ibn Rajab stated that acting for other than Allah falls into several categories:
• At times it is pure ostentation, intended only to impress people so as to obtain some worldly aim. Such a motive scarcely issues from a believer; without doubt it nullifies the deed and earns its doer Allah’s wrath and punishment.
• At other times the deed is for Allah, yet ostentation accompanies it. If that partnership is present from the outset, the sound texts show that the deed is invalid. If, however, the deed began for Allah alone and the thought of ostentation arose later and the doer repelled it, this causes no harm by consensus. The early scholars differed over what happens if the person continues with the incidental ostentation: does it invalidate the deed, or does it leave the deed intact so that he is rewarded in accordance with his original intention? End of Ibn Rajab’s discussion (slightly adapted).