3. Al-Niyyeh - Founded upon obedience and conformity to the Command of

Allah. Hence, this is the complete matter associated to al-Niyyeh. Similarly, the prayer [is governed by those conditions mentioned.], in addition to all actions accepted as worship. An explanation ofRiyadh al-Saliheen from the words ofthe Master ofthe Messengers The author has proceeded to mention several Verses directing us towards the principle that al-Niyyeh is derived from the heart, and that Allah is indeed acquainted with the servant's intention. Perhaps therefore an individual performs an act of worship which outwardly appears to the people as one of piety and virtue. Never-the-less the deed is evil,corrupted by the mischievous intention it was founded upon, and Allah is aware of what the heart conceals. As a consequence, man is not rewarded on the Day of Judgement save for that which his heart contains, for Allah the Most High has mentioned: // } ,/ ,/ /.1 // ,/ --: .J.. tu-;i"-' . ~w(9)-'~r:~\\ ~~'/(8)~ ,)Q~ ~~\ ~ ~ ,. ~ ~~~ .J;.r- -.$7r~ .J/ N .'.J--r . ')? Verily (Allah) is Able to bring them back to life. The day when all the secrets will be examined. Then man will have no power or helper [Surah al-Taariq : Ayah 7-10]. That shall be the day wherein those matters concealed and secret shall be examined. As He stated: } .1,,/ ", ~ ~ .J;~I......jl:~ (9).J~\......jl:~\~1~~\ ~ ,/ "'" ,/ Knows He not when the contents of the graves are brought out and poured forth, and that which is in the breasts of men shall be made known [Surah al-'Aadiyaat: Ayah 9-10]. For in the Hereafter, the reward, the punishment, and all that is to be considered will be dependent upon what the heart contains. [This principle is contrary] to what occurs in the world where the outward actions of an individual are taken into account. Thus people are dealt with according to their outward circumstances. However this is merely outward. If what is contained in the heart is in conformity with one's outward actions, then the apparent and hidden, secret and open, [will be correct and virtuous]. However if a disparity is present, the heart shall become one which is founded upon a corrupt intention, and what a great loss that is. An individual performs deeds and becomes fatigued, however there shall be no portion allocated to him for his action. This principle has been affirmed in an authentic tradition of the Prophet (~J~1»IJ-): An explanation of Riyadh al-Saliheenfrom the words of the Master of the Messengers Verily Allah said: I am in no need of the associationists and their deeds. Whosoever performs an action, associating in it other than Me, I have abandoned him and his deeds.6 6 [TN] - Collected: al-Muslim (2985), Kitab al-Zuhud w al-Raqaaiq. [TN] - Have knowledge that deeds performed for other than the sake ofAllah are of different categories: Occasionally: It may be performed purely founded upon al-Riya'a, hence nothing is desired from the deed except to be noticed amongst the people, in pursuance of a worldly objective. This is comparable to the condition ofthe Munaafiqeen (hypocrites) during their prayers. For Allah the Exalted, the Majestic stated: J "... // ~ ~\;l10;1J-.Jt$'~\j~\-.Jl ~ ~\j \~lJ /' /' When they stand up for ai-Salah (prayer), they stand with laziness and to be seen by the people [Surah al-Nisa'a : Ayah 142]. In addition, Allah the Most High ascribed the term 'pure Riya'a' to the unbelievers in His statement: '" "... ".. "... '" JJ/ ~1J"\;lr.~JJ~~J~~~~~~J();~'(,~ /' /' /' Be not like those who arrogantly exit their homes, to be seen amongst the people [Surah al-Anfaal : Ayah 47]. These actions have been ascribed the term 'pure Riya 'a.' It is inconceivable that it should occur to a Believer in the obligatory prayer and fast, however it may be apparent in the obligatory almsgiving, Hajj, and other deeds which are outwardly manifested. In addition to those deeds where the benefit is transferred to other than the doer [of the action]. Indeed al-Ikhlaas in these matters is precious. A Muslim can be in no doubt that this deed is null and void, and the perpetrator is a deserving recipient of Allah's hatred and punishment. Occasionally: The deed is performed for the sake ofAllah and al-Riya 'a is taken as a partner. Hence, if the association is present in the foundation ofthe deed, the authentic texts direct us towards the principle that the deed is invalid and futile: Verily Allah said: I am in no need of the associationists and their deeds. Whosoever performs an action, associating in it other than Me, I have abandoned him and his deeds. Accordingly, a group from amongst the Salafdeclared: If a deed is intermingled with a matter connected to al-Riya'a, the deed is deemed invalid. They are: 'Ibadah ibn al-Saamit; Abu al­ Dardaa: AI-Hasan: Sa'eed ibn al-Musavvib: amongst others. An explanationof Riyadh a1-Saliheen fromthe wordsof the Masterof the Messengers We are not aware of any difference amongst the Sa/a! concerning this matter, rather the difference is amongst a group of modem Scholars. Occasionally: If for example, an individual's intention for Jihaad is intermingled with a matter disassociated to al-Riya 'a, e.g. to take a payment for a service [provided], or to obtain a portion of war booty, or to partake in business, the requisite amount shall be deducted from his reward for his participation in Jihaad. In this instance, his associationism shall not result in the absolute nullification of his deed. For the Messenger of Allah stated: J.t,. ,.. ,. AJ J ,....,;,. ........ ,.--: 0/ ,. , .r. ~\~ .'-i<\il' .' 'i' .~~ U1W;.\1'