Hadith Sahih al-Bukhari 1

Text of the hadith


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1 – It is reported from ‘Umar ibn al-Khattab, may Allah be pleased with him, as he said in the minbar:

- I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: Verily, deeds are judged only by intentions, and every person will receive only what he intended and therefore who migrated^[1] for something worldly or for the woman he wanted to marry^[2]he will move to the place where he moved^[3]».

Original text (Arabic)

١: حَدَّثَنَا الْحُمَيْدِيُّ عَبْدُ اللَّهِ بْنُ الزُّبَيْرِ: قَالَ حَدَّثَنَا سُفْيَانُ: قَالَ حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ الأَنْصَارِيُّ: قَالَ أَخْبَرَنِي مُحَمَّدُ بْنُ إِبْرَاهِيمَ التَّيْمِيُّ أَنَّهُ سَمِعَ عَلْقَمَةَ بْنَ وَقَّاصٍ اللَّيْثِيَّ يَقُولُ سَمِعْتُ عُمَرَ بْنَ الْخَطَّابِ - رضى الله عنه - عَلَى الْمِنْبَرِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ ‏ ﴿إِنَّمَا الأَعْمَالُ بِالنِّيَّاتِ، وَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوْ إِلَى امْرَأَةٍ يَنْكِحُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ﴾‏‏.‏

Transmitters

Comments and interpretations

This hadith is the basis of knowledge and religion. He who desires the truth will receive more than he desires.

Intent is a condition of taking cases.

The obligation of sincerity in intention.

Indication of the greatness and importance of intention in carrying out business.

It is forbidden to desire anything other than the face of Allah in your religious deeds. A good intention can turn a common law into worship. The obligation to distinguish between types of worship, and also between worship and the usual permissible deed by intention.

A wonderful method of teaching the Prophet, may Allah bless and salute him, which was to systematize the knowledge taught by dividing it into parts, as well as comparing something with something else, as he did in this hadith, dividing the migration into two types and comparing them, using the criterion of intention in their implementation.

He who has managed one rakat has found the dignity of jamaat. “Whoever performs the ablution properly and then goes to the mosque and sees that people have already prayed, Allah will reward those who performed it or attended it.” And that will not diminish their reward. This reward will be given to him for his intention. The lawfulness of Hijra from Shirka countries and disbelief in the countries of Islam and that it is one of the best forms of worship if it is performed for the sake of Allah. There is no sin on those who forget or make mistakes. He who testifies to faith with his tongue, without having it in his heart, will have an Iman external and not real. However, if a person has made his Islam good, it does not invalidate it, unlike the position of hypocrites. The importance of caring for the actions of the heart. It is desirable to increase the number of intentions in the performance of works of worship. The oath of one who has sworn without the intention of taking an oath will not be considered valid. The oath must conform to the intention of the person who demands the oath.

Prohibition of resorting to cunning (hiyal) in the abandonment of obligations (wajibat) or the commission of sins (muharramat), as, for example, it comes in the trading transactions of “ina” or “tahuarruk” and the like.

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.

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.).

↑ It is not only about the Hijra, the resettlement of Muslims from Mecca to Medina for the sake of preserving their religion, but also about the resettlement of a Muslim from any place where he can not freely practice his religion to where it can be done.
↑ The reason for this statement of the Prophet صلى الله عليه وسلم was a specific case involving the resettlement from Mecca to Medina of a man who did so not for religious reasons, but because he wanted to marry a woman named Katila, whose son name was Umm Qais, who agreed to marry him only on condition of his resettlement to Medina. Subsequently, this person became known as “Muhajir Umm Qais” (immigrant Umm Qais). The significance of this and many other hadiths, which also deal with intentions, is that they articulate the most important principle that reward or punishment awaits a person not only and not so much for good or bad deeds per se, but primarily for what the true intention of the person who has done the work was, since many acts that appear good from the outside may in fact be dictated by bad intentions.
↑ This means that a person who does not do anything for the sake of Allah (in this case, who migrated from Mecca to Medina), will not receive a reward for this in the eternal world, but will be content only with what he gets for his work in this world.

[note-1-1] It is not only about the Hijra, the resettlement of Muslims from Mecca to Medina for the sake of preserving their religion, but also about the resettlement of a Muslim from any place where he can not freely practice his religion to where it can be done.

[note-2-2] The reason for this statement of the Prophet صلى الله عليه وسلم was a specific case involving the resettlement from Mecca to Medina of a man who did so not for religious reasons, but because he wanted to marry a woman named Katila, whose son name was Umm Qais, who agreed to marry him only on condition of his resettlement to Medina. Subsequently, this person became known as “Muhajir Umm Qais” (immigrant Umm Qais). The significance of this and many other hadiths, which also deal with intentions, is that they articulate the most important principle that reward or punishment awaits a person not only and not so much for good or bad deeds per se, but primarily for what the true intention of the person who has done the work was, since many acts that appear good from the outside may in fact be dictated by bad intentions.

[note-3-3] This means that a person who does not do anything for the sake of Allah (in this case, who migrated from Mecca to Medina), will not receive a reward for this in the eternal world, but will be content only with what he gets for his work in this world.

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