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People are to be judged by their outward signs, and what is in their hearts is to be judged by God Himself, for only Allah knows their intentions. “Nor do I say to those who are despised in your eyes that Allah does not give them any good. Allah knows best what is in their souls.(31).
Intention is included in all sections of religion. And this is a refutation to the Hanafi, who say that intention is not necessary for ablution.
If one trustworthy Muslim was in a Majlis with a jamaat and then tells others about this Majlis something that it was impossible not to pay attention to the rest of those present at that Majlis, but no one else told about it, then this does not in the least detract from his truthfulness, and does not make the message transmitted to them by the Riuayya Shazza (rejected Riwayat). (Umar did a Khutbah addressing a mass of people, but no one except Alqamah narrated this hadith, so this hadith is called Gharib.) And this is very similar to the question of ziadat siqqa ("addition of a worthy trust to that hadith which is conveyed by other trustworthy ones who have not mentioned what he mentioned"), i.e., when a trustworthy person conveys what other trustworthy ones have not conveyed. An example of “ziyadat siqqaa” is a hadith about raising a finger in tashahhud, in one of the riwayats of which from Wa’il ibn Hujra it is reported with authentic isnad that the Prophet, may Allah bless him and greet him, raised his finger and moved them. The difference between ziyadat siqqaa and riyua shazza is that the “trustworthy addition” is when it adds something that does not contradict what other trustworthy transmitters transmit, and if it adds something that contradicts what other trustworthy transmitters have transmitted and which are more trustworthy, it is called riyaya shazza.
* Use of the general ordinance derived from the Shariah text, even if the reason for sending the text was specific. And there is an indication that it is necessary to take into account the generality of words (“umum al-lafz”), and not the specification of the cause (“husus al-sabab”). (Hadith is given because of a man who performed hijrah for the purpose of marriage, but the hadith mentions the worldly to increase the warning and disgust of believers from doing works of worship for the sake of obtaining anything worldly.).
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