Importance of Niyat (Intention in Islam)

 Since intention (niyyah) is the criterion of value in every act including worship, it is the first obligatory act in prayer. Considering its importance, a separate and lengthy chapter has been included for the examination of its dimensions, with the hope that by doing so, we would succeed in giving more value to all devotional acts.

Intention (niyyah) as the criterion of value

The element that gives importance to a person’s action is his intention, motive or objective. So, in the verses of the Qur’an, the phrase “in the way of Allah” (fi sabilillah) is often used (seventy times), and thus a warning for people to ensure that their actions and intentions be in the way of God, and not for the sake of other than God or their own carnal desires.

Like a dangerous read in which many signboards have been set up, servitude of God is also like a way which has many precipices; and all of these emphasizes is a warning for avoiding deviations. This is particularly true with respect to devotional acts which without the purest of intentions, lose all hope of seeking nearness to God.

Intention is the pillar of worship. If an action is done without intention, or has an ungodly intention behind it, it will be invalid (batil).

Intention is the pillar of worship and the essence and foundation of action. The most sacred acts are spoiled because of the mixed intentions behind them, while the simplest acts gain in value on account of the purely good intentions behind them. Anyone who strives in the way of God will also be guided by God toward His path:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

“As for those who strive in Us, We shall surely guide them in Our ways.”1

Intention is the indispensable prerequisite for the acceptance of a deed. Imam as-Sadiq (as) quotes a statement of God, the Exalted:

لَمْ أَقْبَلْ إِلاَّ مَا كَانَ خَالِصًا لي.

“I do not accept anyone except the one who is sincere to Me.”2
Intention magnifies a small deed. Imam as-Sadiq (as) said:

مَنْ أَرَادَ اللهَ بِالْقَلِيلِ مِنْ عَمَلِهِ أَظْهَرَهُ اللهُ أَكْثَرَ مِمَّا أَرَادَ، وَ مَنْ أَرَادَ ٱلنَّاسَ بِالْكَثِيرِ مِنْ عَمَلِهِ أَبَى اللهُ إِلاَّ أَنْ يُقَلِّلَهُ في عَيْنِ مَنْ سَمِعَهُ.

“Anyone who performs a small act for the sake of God, God will make it bigger than he wishes in the sight of others. And anyone who performs a great act for the sake of people, God will make it trivial in the sight of others.”3

Yes, honor (‘izzah) and disgrace (dhillah) are in the hands of God, and it is He who draws hearts toward a person. So, one must work for Him to set works right. For the sake of God, Hadhrat Ibrahim (as) left his wife and son in the scorching desert of Makka. He then asked God to draw the hearts of people toward them.4 The Holy Qur’an also states:

إِنَّ الَّذِينَ آمَنُوا وَ عَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ ٱلرَّحْمٰنُ وُدًّا

“Indeed those who have faith and do righteous deeds—the All-beneficent will endear them (to His creation).”5

This is one of God’s worldly rewards. Of course, God-given love is different from the fleeting and false popularity among people. So many famous people are forgotten after their death, and so many unknown persons remain alive in the hearts of so many people!

So, popularity must also be sought through God, as He is the Transformer of Hearts (muqallib al-qulub) and the hearts of people are in His hands. If someone works sincerely for the sake of God, God will compensate his sincerity in a manner beyond his expectations.6 Imam as-Sadiq (as) said:

أَلْقَلْبُ حَرَمُ اللهِ وَ لاَ تُسْكِنُوا حَرَمَ اللهِ غَيْر الله.

“The heart is the sanctuary of Allah; so do not allow anyone to dwell therein except Allah.”7

All acts of worship must be done with the intention of seeking nearness (qurbah) (to Allah) and if a part of them is for the sake of other than God, they all become invalid. For example, if one of the obligatory acts in prayer is done for the sake of other than God, the entire prayer becomes invalid.

If one of the supererogatory acts is also done ostentatiously, or the time of worship (performance at its first and best period), or its place (in the first row or in the mosque) is for the sake of other than God, the prayer is invalid. During winter, standing beside a heater so as to keep one’s body warm as well as to pray, invalidates the prayer.

God accepts an act which is pure and sincere in terms of its location and time requirements, quality and peculiarity, and in which no partner is associated with Him:

“And not associate anyone with the worship of his Lord.”12

It is stated in a hadith, thus: “If a warrior goes to war for the sake of bigotry (ta’assub), acquisition of war booties, or show of strength and bravery, and the like, his struggle has no value.”13

Sincerity, or freedom from ostentation is crucial for acceptance. In a hadith Imam al-’Askari14 (as) said: “The penetration of polytheism (shirk) in the works of man is more subtle than the movement of an ant on a dark night on a black rock.”15

There are many succinct aphorisms on sincerity by ‘Ali (as). Here are just some of them:

“Pure intention is the ideal end and final aim.”

“Sincerity is righteousness.”

“Faith means purification of one’s work.”

“Purity is the highest stage of faith.”

“All efforts are naught except that which has sincerity.”

“The fruit of knowledge is purity of action.”

“The acceptance and exaltation of deeds depends on sincerity.”

“If intentions are pure, actions acquire loftiness and exaltation.”

“He who is sincere (in his work) shall realize his aspirations.”16

And there are still many hadiths that indicate the sublime status that sincerity and pure intention give to actions and deeds in this world and in the hereafter.

Ideal and valuable sincerity must be in the context of society, among the people, and accompanied by social responsibilities and activities. Some erroneously identify sincerity with isolation and seclusion, away from people. God brings about pure and wholesome milk from food and blood.61 The sincere person must also keep himself pure in the midst of an impure and corrupt environment, and free his actions from ostentation, and succeed. Such sincerity is valuable and important.

The sincere person (mukhlis) sets himself at the disposal of God, makes his heart the sanctuary of this love, and allows divine motives to guide all his actions and behavior, and in doing so, he attains honor and nobility.

Source: al-islam.org