Chapter 1

.JZlt:Ikhtaasanathe 'Derivation of. JZlt::JViyyelt In all actions and sayings, apparent and concealed Allah the Most High declared: /' ~ \ ~ l \}.~ -;'b/ . ·'>'\\.~r . ~ _\~~ \\ }./.:.l~\ \} \\:: l... ~,) ~/ -.-J~ 'J. 0/ 'J~ :J r • ,... // } / ~ ~-Cl\~;)~r,'i~\l;~.J~\ 1 [TN] - Know that al-Niyyeh according to the statements of the Scholars comprises of two definitions: The First Definition: al-Niyyeh differentiates between the various acts of worship. For example: It distinguishes between the Dhuhr prayer and the 'Asr prayer, or it distinguishes between the observance of the fast during the month ofRamadhan and outside that month. Or al-Niyyeh differentiates between actions of worship and those performed habitually or by convention. For example: The action of washing from major ritual impurity and washing for the purpose of refreshment and cleanliness.

This defmition is frequently found in the recorded utterances of the Jurists in their books. The Second Definition: al-Niyyeh refers to the different objectives [desired] in the performance of the deed. For example: Was the action performed for the sake of Allah alone, without an associate, or was it performed partially for Allah and partially for other than him? This defmition is the one which the People of Knowledge speak of in their works and their utterances concerning al-Ikhlaas and it's consequence. It is oft-quoted in the statements of the Predecessors, indeed Abu Bakr ibn Abee Dunya composed a book entitled Kitab al-Ikhlaas and al-Niyyeh, citing this defmition of al-Niyyeh, see (AI-Haafidh ibn Rajab, Jaami 'a al- 'Uloom w al-Hikam, Dar ibn al-Jawzee, p.32).

An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers They were commanded not, but that they should worship Allah and worship none but Him alone, and perform the prayer, and give in alms. For that is the Correct Religion [Surah al-Bayyinah : Ayah 5]. ~ , .,: )/ "",. "',"'" ~ ~~\~~JJtAj~;Y., ~~.r»\J~~ ", ~ [37:~\] It is neither their flesh nor their blood that reaches Allah, but it is piety from you that reaches Him [Surah al-Hajj : Ayah 37]. ..-:".,. ,} /" J J, J ,} ,.L ~It\)'l" ) ...·i·(" » » • \..\ ". • \'r. 1­ '" "-'l ~o. J~.J f"'.J.J~--J ~-->..,. r ,. ,. .­ [29:--..J~J\] Say (0 Muhammad): Whether you conceal what is in your hearts or disclose it, Allah is aware of it [Surah Ali-'Imraan : Ayah 29]. The Explanation.

The author' mentioned concerning the chapter al-Ikhlaas: Al-Niyyeh is derived from the heart. It has no concern with the tongue in any matter pertaining to worship. Hence it is said that the one who verbally declared al-Niyyeh prior to the performance of an action" shall be deemed an innovator." For he is declaring in the Deen ofAllah that which is devoid of foundation. 5 2 [TN] - Al-Imam al-Nawawee. However Shaykh AI-'Uthaymeen's explanation commences with the following paragraph. 3 [TN] - The following cardinal acts ofworship have been mentioned in the original Arabic text: The prayer; the fast; the pilgrimage; the ablution. However all actions ofworship are included. 4 [TN] _ The ruling concerning the innovated matter (Bid'ah), is a judgement derived in accordance with the scientific principles andfundamental orders which emanate from the study An explanation of Riyadh aJ-Saliheen from the words of the Master of the Messengers and implementation of this subject (The Science of the Fundamentals ofInnovation).

Hence it is [deemed] a ruling, distinct and manifest. In relation to the perpetrator of this [Bid'ah], perhaps he is [considered] a Mujtahid, and this Bid'ah is the product ofhis personal reasoning (Ijtihaad). Despite his error, the description of innovator (the one who originates the innovation) is not to be applied to him. Perhaps the individual is uneducated, hence the description of innovator is not applicable, by reason of his ignorance. Never-the-Iess, the consequence of sin is upon him due to his omission in the acquisition ofknowledge, except that which Allah wills.

In addition, perhaps there are other matters preventing the ruling of innovator from being applied to the [individual] who perpetrates the innovation (Bid'ah). In relation to the one who persists upon his innovation after the truth has been made manifestly clear to him, following [the innovation] in a state of haughtiness and earnest, adhering to custom and convention, this individual and [his example] are deserving recipients ofthis description. This is so, by virtue oftheir avoidance and disguise, detachment and dishonesty [concerning the truth], see (Ali Hasan Abd aI-Hameed al-Halabee, 'Ilm Usool al-Bid'ah, p.209). It is often entertained upon the minds of the general populace, no - rather upon their tongues: Their intention in [the performance of] certain acts of innovation and matters unprecedented was 'good.' For they did not want to contradict the Sharee 'ah, and did not assume that they were amending the religion. Furthermore, it did not occur upon their hearts to pursue and arrive upon acts of innovation and matters unprecedented.

Rather it is found that the educated ones amongst them derive their actions from his tradition: Indeed all actions are by intention, and for every individual is that which he intended. So whose migration was for Allah and His Messenger, then his migration was for Allah and His Messenger. And whose migration was for a matter connected to the world or for a woman in marriage, then his migration is for that which he migrated to. To investigate the validity of their derivation [concerning this matter] and their statements, I say: It is obligatory upon the Muslim to be desirous ofacquiring knowledge of the truth, arriving upon it and acting in accordance to it. [In addition] not to restrict oneself to particular Prophetic traditions and ignore others. Rather it is imperative upon the individual to look towards the texts in general, so that his rules and directives are close to the truth, distant from error.

This [method is applicable] to the one who is competent and able to deduce a ruling [from the Sharee'ah]. If however the individual is a layperson, or educated in contemporary academia, distant from the sciences of the Sharee'ah, it is said to him in that circumstance: This is not your nest, so go away!! Concerning that individual I say: An explanationof Riyadhal-Saliheen from the wordsof the Masterof the Messengers Indeed the correct statement relating to this matter of importance is his statement: (Indeed all actions are by intention•..). For verily it has arrived in order to clarify one of the two fundamental principles which [all] actions of worship are founded upon: Sincerity in the performance of deeds and truthfulness in matters concealed. So that the deed performed is not for other than Allah, containing no form ofdeficiency.

The second fundamental principle: The deed performed is in accordance with the Sunnah. This principle is incorporated in the tradition: (Whosoever performs an action, not from amongst our affair, shall have it rejected). For it is the 'correctness' that is sought from the servant, accomplishing it in the sum total of his actions and statements. Accordingly, the entire religion is embodied in these two lofty traditions - it's fundamentals and branches, outward and internal [aspects]. Hence the tradition: (Indeed all actions are by intention...) is a balance for deeds concealed.

The tradition: (Whosoever performs an action•.•) is a balance for deeds apparent. Both traditions impose [an obligation] towards assuming a state of sincerity for the One Worshipped, and [a state] of adherence to the Messenger (rl--J .,l. ..';,1 ~). They are a condition [for the acceptance] of every deed and statement, apparent and concealed. Whosoever is faithful in their deeds for Allah, adhering in the performance of the action to the Messenger of Allah 0,1 ~ rl--J.,l.), shall have his deeds accepted. Whosoever was deficient in [either] of the two matters, or in one of them, shall have his deeds rejected, see (Bahjah Quloob al-Abrar, Shaykh 'Abd al­ Rahman ibn Naasir al-Sa'dee, p.lO).

This is the meaning related from Fudayaal ibn 'Ayaadh in his explanation ofHis statement, the Most High: .. r~,' .L~' : i' r 1J; ~ '" '" ...­ [29:-":>~J\] Say (0 Muhammad): Whether you conceal that which is in your hearts or disclose it, Allah is aware of it [Surah Ali-'Imraan : Ayah 29]. It is therefore incumbent upon the individual to purify al-Niyyeh, desiring the pleasure of Allah in all matters linked to worship, and to avoid seeking in the performance of these actions, other than the Face of Allah and the Hereafter. This is what has been commanded by Allah, in accordance with His statement: ........ // .1 /' ~ 9\~~~~'.~\ \,i~.J~l\ [5:~\] They were commanded not, but that they should worship Allah and worship none but Him alone, and perform the prayer, and give in alms. For that is the Correct Religion [Surah al-Bayyinah : Ayah 5]. Denoting: Matters of worship must be founded upon al-Niyyeh, sincere and pure for His sake alone.

It concerns the [purification] of al-Niyyeh prior to the commencement of any action connected to worship. Accordingly, the one who intends to perform the ablution must do so sincerely for the pleasure of Allah, executing it in a manner consistent with the Command of Allah. Three conditions ought to be fulfilled (for the completion of al-Niyyeh).