Riyad al-SalihinAl-Nawawi

In the name of Allah, the Most Compassionate, the Most Merciful

1 – Chapter on Sincerity and the Presence of Intention
in every deed, word, and state, whether public or private

Allah the Exalted says: “They were commanded only to worship Allah, devoting the religion purely to Him, (1) as upright monotheists; to establish the prayer and to give the zakat. That is the upright religion.” (Qur’an 98:5)

He the Exalted also says: “Neither their flesh nor their blood reaches Allah; what reaches Him from you is your mindfulness of Him. (3)” (Qur’an 22:37)

And He the Exalted says: “Say, ‘Whether you hide what is in your breasts or disclose it, Allah knows it.’” (Qur’an 3:29)

1 – The Commander of the Believers, Abū Ḥafṣ ʿUmar ibn al-Khaṭṭāb ibn Nufayl ibn ʿAbd al-ʿUzzā ibn Riyāḥ ibn ʿAbd Allāh ibn Qurṭ ibn Razāḥ ibn ʿAdiyy ibn Kaʿb ibn Luʾayy ibn Ghālib al-Qurashī al-ʿAdawī—may Allah be pleased with him—reported: I heard the Messenger of Allah—may Allah bless him and grant him peace—say, “Actions are only by intentions, and every person shall have only what he intended. Thus, whoever’s migration was to Allah and His Messenger, his migration is to Allah and His Messenger; but whoever’s migration was for some worldly benefit to attain, or for a woman he wishes to marry, (4) then his migration is to that for which he migrated.” Agreed upon as authentic. It was narrated by the two Imams of hadith: Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Ibrāhīm ibn al-Mughīrah ibn Bardizbah al-Juʿfī al-Bukhārī, and Abū—

(1) I note that this verse proves the obligation of niyyah (intentionality) in every act of worship—whether the act is sought for its own sake, such as the prayer, or serves merely as a means to another act, such as ritual purification. Sincerity (ikhlas) is inconceivable without niyyah; this is the position of the majority of scholars and the view that is unquestionably correct. – N – (2) That is, as pure monotheists who turn away from every other religion toward the religion of Islam. (3) Ibn Jurayj relates that the people of the pre-Islamic era used to splash the Kaaba with camel meat and blood. The Companions said, “We are more entitled to splash it,” whereupon Allah revealed this verse, meaning that Allah accepts such an act and rewards it, as stated in Tafsir Ibn Kathir. (4) Meaning: he may marry her.
بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ ١ - باب الإخلاص وإحضار النية في جميع الأعمال والأقوال والأحوال البارزة والخفية قَالَ اللَّهُ تَعَالَى : ﴿ وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ (١) لَهُ الدِّينَ حُنَفَاءَ ﴾ [ البينة : ٥ ] وَيُقِيمُوا الصَّلَاةَ ، وَيُؤْتُوا الزَّكَاةَ ، وَذَلِكَ دِينُ الْقَيِّمَةِ . وَقَالَ تَعَالَى : ﴿ لَنْ يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِنْ يَنَالُهُ التَّقْوَى مِنْكُمْ (٣) ﴾ [ الحج : ٣٧ ] وَقَالَ تَعَالَى : ﴿ قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ﴾ [ آل عمران : ٢٩ ] . ١ - وعن أمير المؤمنين أبي حَفْصٍ عُمَرَ بنِ الخطابِ بنِ نُفَيْلِ بنِ عبدِ العُزَّى بنِ رِياحِ بنِ عبدِ اللهِ بنِ قُرْطِ بنِ رَزاحِ بنِ عَدِيِّ بنِ كعبِ بنِ لُؤَيِّ بنِ غالبٍ القرشيِّ العَدَوِيِّ رضي الله عنه قال : سَمِعْتُ رسولَ اللهِ ﷺ يَقُولُ : « إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى ، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا ، أَوْ امْرَأَةٍ يَنْكِحُهَا (٤) فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ » . مُتَّفَقٌ عَلَى صِحَّتِهِ . رَوَاهُ إِمَامَا الْمُحَدِّثِينَ ؛ أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ بْنِ الْمُغِيرَةِ بْنِ بَرْدَزْبَه الْجُعْفِيُّ الْبُخَارِيُّ ، وَأَبُو
(١) قلت : وفي الآية دليل على وجوب النية في العبادات كلها سواء كانت مقصودة لذاتها كالصلاة مثلاً ، أو كانت وسيلة لغيرها كالطهارة ، وذلك لأن الإخلاص لا يتصور وجوده بدون النية ، وهو مذهب الجمهور ، وهو الحق الذي لا ريب فيه . - ن - (٢) أي موحدين مائلين عن جميع الأديان إلى دين الإسلام . (٣) قال ابن جُرَيْج : كان أهل الجاهلية ينضحون البيت بلحوم الإبل ودمائها ، فقال أصحاب النبي ﷺ : فنحن أحق أن ننضح ، فأنزل الله هذه الآية . والمعنى : يتقبل الله ذلك ويجزي عليه ، كما في « تفسير ابن كثير » . (٤) أي : يتزوجها .

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