. J '-Ɵ  (cont.)

He stated that the intelligent, voluntary actor does not do anything without first conceiving it and wanting it. This is the reality of intention. Intention is not something external to the conceptualization of the person and his purpose to do it... Al-Suyooti said, "Intention describes the driving force in the heart towards what the person sees to be in conformity with what he wants, of either bringing about good or putting off harm, both present and future."1 The meaning of niyyah can be described in English as: endeavor, intention, purpose, resolution, goal, aim, resolve, determination, and so forth. It is not just a thought that comes to one's mind but it is a determination, want and aspiration to do something. Therefore, if one has the intention or niyyah to do something it means that he will do it as long as there is nothing preventing him or as long as he does not change his intention. For example, if one intends to fast on Monday and then Monday comes and there is nothing to prevent him from fasting, yet he does not fast, this means that he did not truly have the intention once Monday actually arrived. This is the linguistic meaning of the word niyyah and there is no evidence that the shareeah meaning of the word is different. However, the jurists use it in a slightly different sense. They refer to it as the intent in the heart that must accompany and precede any act of worship. 1 Sadlaan, al-Niyyah, vol. 1 , pp. 98-99. Hadith #1 : All Actions are but by Intentions . . . The place of the intention According to ibn Taimiya, the scholars agree that the "place of the niyyah" is the heart or the conscience and it is not the tongue.1 What this means is that making a statement is not the same thing as having an intention to do something. Therefore the innovation of saying, for example, "I have the intention to pray two rakats ... " is nonsensical. The Prophet (peace be upon him) never used to make such statements.2 Another example is the hadith of the Prophet (peace be upon him), ,,,. ,,,, ,,,. (fJ "'- "'- ,,,. $ - ਕ J\j I'll\ ਖ ' C,aj\ ,. ::; : I '. , i ., y:-- iX i · , ... r if "Whoever does not make the intention to fast during the night of Ramadhaan (for the next day) he will not be rewarded for the fast."3 This means that if one knows that the next day is a day of Ramadhaan and he knows that he is obliged to fast Ramadhaan and therefore his object is to fast the next day, then he has performed the "intention." But if the same person were to state, "I intend to fast tomorrow ... " yet in his heart he has no feeling or object to fast, then he has not, in fact, performed the intention. With respect to intention, what matters is what is in the heart. Some scholars say that it is preferred or recommended (Ar., mustahab) to actually silently pronounce the intention before beginning a particular deed. They agree that the heart is the place of the intention but they argue that silently stating the intention makes the person more aware of his own intention. To say that something is mustahab is a shareeah judgment. One may not call an act mustahab without some proof from the Quran and sunnah. Since there is no proof for silently stating the intention, it cannot be concluded that it is mustahab.4 A statement from al-Shafi'ee has been misinterpreted and has led some to believe that he preferred the stating of the intention before, for example, the prayers. When al-Shafi'ee stated the difference between the prayer and the inviolable state of the pilgrimage, he stated that the prayer begins with a statement; some people concluded that he meant the mentioning of the intention but this is incorrect. Actually, he was referring to the opening takbeer of the prayer.5 1 Quoted in al-Ashqar, Muqaasid, p. 1 15. 2 The only possible exception is the case of Hajj. The scholars have discussed why that exception exists. See al-Sadlaan, al-Niyyah, vol. 2, pp. 28-29. 3 With that wording, this was recorded by al-Nasaai. According to al-Albaani, it is sahih. Al­ Albaani, sahih al-Jaami, vol. 2, p. 1 1 14. 4 See al-Ashqar, Muqaasid, pp. 125-126. 5 See Ibn Taimiya, Majmoo, vol. 1 8, p. 262. Commentary on the Forty Hadith of al-Nawawi Other Words Similar to Niyyali Although the word niyyah and its derivatives may be found throughout the hadith, the Quran usually uses different words that are equivalent to niyyah. These words are al-iraada (•..il.J''Ivolition), al-qasd ( ..i....:.Al - purpose) and al-azm (rja..1 - determination). These words are all very close to each other in meaning but they each have some specific characteristics that separate them from each other. They all imply the want to do or not to do something specific.