![Niyyat, niyat, niyah refers to the intention behind an action. Because Allah swt will weigh your deeds according to what you intended since “actions are but by intentions.”
Niyya is used in two senses by the scholars of Islam. The first is to distinguish some acts of worship from others, e.g., salat al-zuhr from salat al-‘asr or to distinguish acts of worship (‘ibadat) from mundane matters (‘adat). This is the primary usage of the term in the books of the fuqaha`. The second usage is to distinguish an action that is performed for the sake of Allah, subhanahu wa ta’ala, from an act done for the sake of Allah and others, or just for the sake of other than Allah. This second meaning is that which is intended by the gnostics (‘arifun) in their discussions of sincerity (ikhlas) and related matters. This is the same meaning that is intended by the Pious Ancestors (al-salaf al-salih) when they use the term niyya. Thus, in the Qur`an, the speech of the Prophet (Sws) and the speech of the Salaf, the term niyya is synonymous, or usually so, with the term desire (irada) and related terms, e.g., ibtigha`.
‘Umar b. al-Khattab narrated that the Prophet (S) said:
Deeds are [a result] only of the intentions [of the actor], and an individual is [rewarded] only according to that which he intends. Therefore, whosoever has emigrated for the sake of Allah and His messenger, then his emigration was for Allah and His messenger. Whosoever emigrated for the sake of worldly gain, or a woman [whom he desires] to marry, then his emigration is for the sake of that which [moved him] to emigrate.”
Narrated by Bukhari and Muslim.
An act that is not done sincerely for the sake of Allah may be divided into parts:
The first is that which is solely for display (riya`) such that its sole motivation is to be seen by others in order to achieve a goal in the profane world, as was the case of the Hypocrites in their performance of prayer, where Allah described them as “When they join prayer, they go lazily [with the purpose] of displaying [themselves] to the people.”
At other times, an action might be partially for the sake of Allah and partially to display one’s self in front of the people. If the desire to display one’s self arose at the origin of the action, then the action is vain. Imam Ahmad reports that the Prophet (Sws) said, ”When Allah gathers the first [of His creation] and the last [of His creation] for that Day for which there is no doubt, a crier will call out, ‘Whosoever associated with Me another in his actions let him seek his reward from other than Allah, for Allah is the most independent of any association (fa-inna allaha aghna al-sharaka` ‘an al-shirk).” Al-Nasa`i reported that a man asked the Prophet (S), “What is your opinion of one who fights [in the way of Allah] seeking fame [in the profane world] and reward [from Allah]?”? The Prophet (Sws) replied, “He receives nothing [by way of reward from Allah’.” The Prophet (Sws) repeated this three times and then said, “Allah accepts no deeds other than those that are performed solely for His sake and by which His face is sought.” This opinion, namely, that if an act is corrupted by any desire to display one’s self (riya`) then that act is rejected, is attributed to many of the Salaf, including, ‘Ubada b. al-Samit, Abu al-Darda`, al-Hasan al-Basri, Sa’id b. al-Musayyib and others.
Nothing is more difficult on a person than sincerity because the person gains no share of that [act]. Ibn ‘Uyayna said that Mutarrif b. ‘Abdallah would repeat the following prayer, “O Allah! I seek Your forgiveness for that which I sought your repentance but to which I subsequently returned; I seek Your forgiveness from that which I rendered to You from my self, but then, I was not able to maintain faithfully; and, I seek Your forgiveness from that by which I claimed I desired your Face but my heart became corrupted with that which I did.”](http://24.media.tumblr.com/tumblr_lipd8iZwe21qhd6bxo1_400.jpg)
"And they were commanded not but that they should worship Allah and worship none but Him alone (abstaining from ascribing partners to Him)." [Noble Quran 98:5]
Allah has also said:
"Say (O Muhammad): 'Verily, I am commanded to worship Allah (alone) by obeying Him and doing religious deeds sincerely for His sake only." [Noble Quran 39:11]
This belief is also based on Allah's Messenger's words:
"Verily, all actions are but driven by intention and for everyone is what he intended." [Bukhari and Muslim]
Allah's Messenger (pbuh) also said:
"Certainly, Allah does not look at your shapes or wealth. But He only looks at your heart and deeds." [Bukhari and Muslim]
Looking at the hearts is looking at the intentions, for it is the intention that is driving and motivating force behind the deed.
Allah's Messenger (pbuh) also said:
"He who seriously considered doing a good deed but did not do it, will have one good deed recorded for him." [Muslim]
Just seriously considering for a good deed is a good deed itself by which one earns reward. This is due to the virtuousness of having a proper intention.
Allah's Messenger (pbuh) also said:
"There are four types of people: one is a man whom Allah has given knowledge and wealth. He acts with respect to his wealth based on his knowledge. Another person says that if Allah had given him similar to what He gave the first man, he would have acted in the same fashion. The reward for both of them will be the same. A third person is one, whom Allah gives wealth but He does not give knowledge. Therefore, he spends money according to his desire. Another man says that if Allah had given him, what He had given that person, he would have acted in the same manner. These two will have the same burden upon them." [Ibn Majah with a good chain]
The one who has a pious intention is rewarded for a good deed and the one who has an evil intention will bear its burden just like the one who did an impious deed. All of that is due to intention alone.
Non-Combatant receive a reward like that of a Combatant
At the Battle of Tabuk, Allah's Messenger (pbuh) said:
"There are people concerning whom you do not travel any distance, nor do you spend anything, nor do you pass any valley but they are with you in that matter." The people said, "How is that?" He said, "They have been restrained due to some excuse, but they are with us because of the good intention." [Bukhari and Abu Dawud]
Good intention is what makes the non-combatant equal in reward to the combatant. It is what makes the non-Mujahid receive a reward like that of a Mujahid.
Murderer and murdered will be in Hell
Allah's Messenger (pbuh) also said:
"If two Muslims meet each other with their swords, then both the killer and the killed will be in the Hell-fire." Someone said, "O Allah's Messenger (peace and blessings be upon him), that is the case of the killer but why should that be the case for the killed?" He answered, "Because he wanted to kill his companion." [Bukhari and Muslim]
The impious intention and evil desire have made both fighters equal in deserving the Hell-fire. If the killed did not have that evil intention, he would have been from the inhabitants of Paradise.
The intention is the soul of the deed and its value
Allah's Messenger (pbuh) states:
"The one who marries based on a dower that he has no intention of paying is, in fact, a fornicator. And one, who takes a loan that he has no intention of repaying is, in fact, a thief." [Ahmad]
Therefore, an evil intention can transform a permissible deed into a forbidden one. It can also change a deed that is free from any harm into a harmful deed.
All of the above emphasize what a Muslim believes concerning the seriousness of intention and its extreme importance. Therefore, he bases all of his deeds upon a pious intention. He also strives his best not to perform any deed without any intention or with an impure intention. The intention is the soul of the deed and its value. The deed is sound if the intention is sound and the deed is wicked if the intention is wicked. The one who performs the deeds without intention is done for show.
Intention is the driving force in the heart towards a deed that is in accord with a sound goal
Furthermore, a Muslim believes that intention is an essential component of deeds and a condition for the validity of the deed. He also knows that the intention is not simply the statement of the tongue, "O Allah, I intend such and such...." Nor is it simply a thought in the mind. Instead, it is the driving force in the heart towards a deed that is in accord with a sound goal of bringing about benefit or repelling harm, presently or in the future. It is also the will that directs a person a deed for the sake of Allah and fulfill His Commands.
A Muslim, therefore, also believes that a permissible act may become an act of obedience, worthy of reward and recompense. At the same time, an act of obedience, if it is void of a pious intention, becomes an act of disobedience worthy of punishment and burden. He also does not believe that an act of disobedience can be changed into an act of obedience simply due to a good intention.
For example, the one who backbites a person just to make another person feel better has disobeyed Allah and has committed a sin. His "good intention" will not benefit him at all in consideration with Allah, the one who builds a mosque, with money from prohibited sources, will not be rewarded. Similarly, anyone who builds a dome over the grave of a pious person, slaughters an animal on his behalf or makes an oath on his behalf, all in the name of having love for the pious people, is disobeying Allah and earning a sin for what he has done. This is done even if, in his eyes, has had a pious intention. A deed is not transformed by a pious intention into an act of obedience unless it was something permissible in the Shari'ah in the first place. As for a forbidden act, it never becomes an act of obedience under any circumstances whatsoever.
The Prophet (pbuh) said:
"He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him). [Bukhari]
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