Intention (Niyyah):
The literal meaning of Niyyah is “intention” or “resolve.”
Technical Definition:
Allama Baydawi (685 AH) writes:
والشرع خصصها بالإرادة المتوجهة نحو الفعل ابتغاء لوجه الله تعالى وامتثالا لحكمه
“In Shariah, Niyyah is the name of the intention behind an action, in which the pleasure of Allah and the fulfillment of His command is intended.”
Allama Kasani (587 AH) writes:
فالنية هي الإرادة، فنية الصلاة هي إرادة الصلاة لله تعالى على الخلوص، والإرادة عمل القلب
“Niyyah is the name of intention; therefore, the intention of prayer is to sincerely intend the prayer for Allah, and intention is an act of the heart.”
The command of Allah Almighty is:
وما أمروا إلا ليعبدوا الله مخلصين له الدين (Al-Bayyina: 5)
“They were only commanded to worship Allah, dedicating the religion exclusively to Him.”
Sayyiduna Umar ibn al-Khattab (RA) narrates that the Messenger of Allah (SAW) said:
إنما الأعمال بالنيات وإنما لكل امرى ما نوى
“Actions are judged by intentions, and every person will have only what they intended.”
The relationship between action and intention with Shariah is considered in six ways:
1. Both action and intention conform to Shariah, then it is a cause of reward.
2. Both are against Shariah, then it is a cause of punishment.
3. Action conforms to Shariah and the knowledge of this conformity exists, but intention is against Shariah, then no reward will be given, such as showing off in prayer.
4. Action conforms to Shariah, but there is no knowledge of this, and intention is against Shariah, then the sin is on the intention, not on the action. For example, having intercourse with one’s wife thinking she is a strange woman.
5. Action is against Shariah, knowledge also exists, but intention conforms to Shariah, then the person is sinful and will not receive reward. For example, innovation (bid’ah).
6. Action is against Shariah, knowledge does not exist, but intention conforms to Shariah, then there is no sin. For example, having intercourse with a strange woman thinking she is one’s wife.
In acts of worship, intention is necessary according to everyone.
Also, there is no difference between intention and resolve. Resolve does not mention the purpose, and the absence of mention does not imply absence.
Intention by tongue:
Intending by tongue is an innovation (bid’ah).
Allama Ibn Hammam (861 AH) writes:
قال بعض الحفاظ : لم يثبت عن رسول الله صلى الله عليه وسلم بطريق صحيح ولا ضعيف أنه كان يقول عند الافتتاح : أصلي كذا، ولا عن أحد من الصحابة والتابعين، بل المنقول : أنه كان صلى الله عليه وسلم، إذا قام إلى لصلاة كبر وهذه بدعة
“Some Hafiz have said that there is no authentic or weak chain narration from the Prophet Muhammad (SAW) that he said at the start of prayer: ‘I intend to pray such and such prayer.’ Nor is it narrated from any companion or follower. Rather, it is established that when the Prophet (SAW) stood for prayer, he said Allahu Akbar; therefore, intending by tongue is an innovation.”
Allama Ibn Najim (970 AH) writes:
وقد أجمع العلماء على أنه لو نوى بقلبه ولم يتكلم فإنه يجوز كما حكاه غير واحد فما فى الخانية
“There is consensus among all scholars that if the one praying intends in the heart and does not intend by tongue, it is permissible for him to do so, as established from many, and this is also written in ‘Khanitah’.”
Shaykh al-Islam, Allama Ibn Taymiyyah (728 AH) says:
وقد ثبت بالنقل المتواتر وإجماع المسلمين أن النبى صلى الله عليه وسلم والصحابة كانوا يفتتحون الصلاة بالتكبير، ولم ينقل مسلم لا عن النبى صلى الله عليه وسلم، ولا عن أحد من الصحابة أنه قد تلفظ قبل التكبير بلفظ النية لا سرا ولا جهرا ولا أنه أمر بذالك . ومن المعلوم أن الهمم والدواعى متوفرة على نقل ذلك لو كان ذلك وأنه يمتنع على أهل التواتر عادة وشرعا كتمان نقل ذلك فإذا لم ينقله أحد علم قطعا أنه لم يكن
“It is established by mutawatir narrations and the consensus of the Muslim Ummah that the Prophet Muhammad (SAW) and the Companions (RA) began the prayer by saying Allahu Akbar. There is no evidence from any Muslim that before Takbir, the words of intention were uttered aloud or silently. Neither the Prophet (SAW) nor any companion ever did this or commanded it. It is known that if verbal intention had any status, there would be great emphasis and motivation to transmit it. The people of mutawatir transmission were neither permitted by Shariah nor is there any incident proving that any mutawatir narration was concealed. Since no one transmitted it, it is clear that it has no status.”
Allama Ibn Qayyim (751 AH) writes:
النية هى القصد والعزم على فعل الشيء، ومحلها القلب ، لا تعلق لها باللسان أصلا ولذلك لم ينقل عن النبى صلى الله تعالى عليه وسلم ولا عن أصحابه فى النية لفظ بحال، ولا سمعنا عنهم ذكر ذلك . وهذه العبارات التى أحدثت عند افتتاح الطهارة والصلاة قد جعلها الشيطان معتركا لأهل الوسواس، يحبسهم عندها ويعذبهم فيها، ويوقعهم فى طلب تصحيحها فترى أحدهم يكررها ويجهد نفسه فى التلفظ بها، وليست من الصلاة فى شيء، وإنما النية قصد فعل الشيء، فكل عازم على فعل فهو ناويه، لا يتصور انفكاك ذلك عن النية فإنه حقيقتها، فلا يمكن عدمها فى حال وجودها، ومن قعد ليتوضأ فقد نوى الوضوء، ومن قام ليصلي فقد نوى الصلاة، ولا يكاد العاقل يفعل شيئا من العبادات ولا غيرها بغير نية، فالنية أمر لازم لأفعال الإنسان المقصودة، لا يحتاج إلى تعب ولا تحصيل . ولو أراد إخلاء أفعاله الاختيارية عن نيته لعجز عن ذلك . ولو كلفه الله عز وجل الصلاة والوضوء بغير نية لكلفه ما لا يطيق، ولا يدخل تحت وسعه . وما كان هكذا فما وجه التعب فى تحصيله؟ وإن شك فى حصول نيته فهو نوع جنون . فإن علم الإنسان بحال نفسه أمر يقيني ، فكيف يشك فيه عاقل من نفسه؟ ومن قام ليصلي صلاة الظهر خلف الإمام فكيف يشك فى ذلك؟ ولو دعاه داع إلى شغل فى تلك الحال لقال : إني مشتغل أريد صلاة الظهر، ولو قال له قائل فى وقت خروجه إلى الصلاة : أين تمضي؟ لقال : أريد صلاة الظهر مع الإمام، فكيف يشك عاقل فى هذا من نفسه وهو يعلمه يقينا؟
“Niyyah is the firm resolve to perform an action, and its place is the heart. It has no relation to the tongue. That is why it is not established from the Prophet (SAW) or his companions that they intended any action with words; rather, we have never heard mention of it. The words fabricated at the beginning of ablution and prayer have become a battlefield for Satan to whisper to those afflicted. He gives them hope of reward and causes them to fall into punishment, making them demand to pronounce them correctly. You see those afflicted by these whispers repeat these words repeatedly and impose hardship on themselves, while these are not part of the prayer. Intention means the resolve to perform an action; the one who firmly resolves to do something is called ‘nawi’ (one who intends). Intention and resolve cannot be separated because resolve is part of the reality of intention. Whoever sits for ablution has intended ablution, and whoever stands for prayer has intended prayer. No sane person can perform any action, whether worship or otherwise, without intention; therefore, intention is necessary for a person’s intended actions. There is no hardship or need to acquire it. Even if someone wants to eliminate intention from their voluntary actions, they cannot. If Allah had obligated performing prayer and ablution without intention, it would be an unbearable hardship beyond one’s capacity. If this is the case, then why is there a need to exert effort to acquire intention? If doubt arises about the presence of intention, this is a kind of madness because a person knowing their own state is certain. How can a wise person put themselves in doubt? For example, if someone begins to pray Zuhr behind an imam, how can they doubt it? If someone calls them for another task, they will say they are busy and praying Zuhr. If someone asks where they are going while heading to prayer, they will say they are going to pray in congregation. How can a wise person knowingly put themselves in doubt?”
He also says:
كان صلى الله عليه وسلم إذا قام إلى الصلاة قال : الله أكبر ولم يقل شيئا قبلها، ولا تلفظ بالنية البتة، ولا قال : أصلى لله صلاة كذا مستقبل القبلة أربع ركعات إماما أو مأموما، ولا قال أداء ولا قضاء ولا فرض الوقت، وهذه عشر بدع لم ينقل عنه أحد قط بإسناد صحيح ولا ضعيف، ولا مسند ولا مرسل لفظة واحدة منها البية، بل ولا عن أحد من أصحابه، ولا استحسنه أحد من التابعين ولا الأئمة الأربعة، وإنما غر بعض المتأخرين قول الشافعي رضى الله عنه فى الصلاة : إنها ليست كالصيام، ولا يدخل فيها أحد إلا بذكر، فظن أن الذكر تلفظ المصلي بالنية، وإنما أراد الشافعي رحمه الله بالذكر تكبيرة الإحرام ليس إلا، وكيف يستحب الشافعي أمرا لم يفعله النبى صلى الله عليه وسلم فى صلاة واحدة، ولا أحد من خلفائه وأصحابه، وهذا هديهم وسيرتهم، فإن أوجدنا أحد حرفا واحدا عنهم فى ذلك قبلناه وقابلناه بالتسليم والقبول، ولا هدي أكمل من هديهم، ولا سنة إلا ما تلقوه عن صاحب الشرع صلى الله عليه وسلم
“When the Prophet (SAW) stood for prayer, he said Allahu Akbar. Before that, he said nothing, nor did he ever intend with words, nor did he say: ‘I intend to pray four rak’ahs such and such prayer facing the Qiblah as an imam or follower or to make up a missed prayer at such and such time.’ These are ten innovations. Not a single word of these has been transmitted with an authentic, weak, connected, or disconnected chain, nor is it established from any Muhaddith. No Tabi’i considered it commendable, nor did the four Imams. Some later scholars misunderstood Imam Shafi’i’s statement about prayer: he said it is not like fasting, where everyone enters with mention. They thought mention meant verbal intention, whereas Imam Shafi’i meant the Takbir al-Tahrimah. How could Imam Shafi’i call something recommended that the Prophet (SAW), any rightly guided caliph, or companion never did in any prayer? Their guidance and biographies exist. If anyone proves even a single word in this regard, we will accept it and bow before it, because no guidance can be perfect except that which is transmitted from the Companions (RA) of the Prophet Muhammad (SAW).”
Allama Sharnbulali (1069 AH) writes:
فمن قال من مشايخنا : إن التلفظ بالنية سنة لم يرد به سنة النبى صلى الله عليه وسلم، بل سنة بعض المشايخ لاختلاف الزمان وكثرة الشواغل على القلوب فيما بعد زمن التابعين
“Among our elders who said that intending with words is Sunnah, they did not mean the Prophetic Sunnah, but rather the method of some elders who introduced it after the era of the Tabi’in due to changing times and increased distractions of the heart.”
Mulla Ali Qari (1014 AH) narrates:
وأغرب ابن حجر، وقال : إنه عليه الصلاة والسلام، نطق بالنية فى الحج فقسنا عليه سائر العبادات . قلنا له : …. فإنه ما ورد نويت الحج، وإنما ورد اللهم إني أريد الحج إلخ، وهو دعاء ، وإخبار لا يقوم مقام النية إلا بجعله إنشاء، وهو يتوقف على العقد، والقصد الإنشائي غير معلوم، فمع الاحتمال لا يصح الاستدلال، مع عدم صحته جعله مقيسا عليه محال ، ثم قال : وعدم وروده لا يدل على عدم وقوعه، قلنا : هذا مردود بأن الأصل عدم وقوعه حتى يوجد دليل وروده، وقد ثبت أنه عليه الصلاة والسلام، قام إلى الصلاة فكبر فلو نطق بشيء آخر لنقلوه، وورد فى حديث المسيء صلاته أنه قال له : إذا قمت إلى الصلاة فكبر ، فدل على عدم وجود التلفظ ، وذكر أبو داود أنه قال: قلت للبخاري : هل تقول شيئا قبل التكبير فقال : لا
“Ibn Hajar Haytami made a strange statement that the Prophet (SAW) intended Hajj with words, so we have analogized it to all acts of worship. We say… there is no narration that the Prophet (SAW) said: ‘I intend Hajj,’ rather it is reported that he said: ‘O Allah! I intend Hajj.’ This is a supplication. The news equivalent to intention would be when it is an act of declaration (Insha’), which occurs in contracts (transactions), and the contract of declaration is an unknown matter. Even with this possibility, the reasoning is not correct and it should not be analogized; rather, it is impossible. Then they say that the absence of verbal intention does not imply its absence. We say this is wrong; until it is established, its absence is necessary. It is established from the Prophet (SAW) that when he stood for prayer, he said Allahu Akbar. If he had said other words, the Companions would have transmitted them. Also, the Prophet (SAW) said to the one who spoils the prayer: ‘When you start praying, say Allahu Akbar…’ This is evidence that the words of intention have no status. Imam Abu Dawood said: I asked Imam Bukhari: Do you say anything before Takbir al-Tahrimah? He said: No.”
Allama Abdul Hayy Lakhnawi (1304 AH) writes:
ههنا ثلاث صور، أحدها : الإكتفاء بنية القلب، هو مجزى إتفاقا، وهو الطريقة المشروعة الماثورة عن رسول صلى الله عليه وسلم، وأصحابه، فلم ينقل عن أحد منهم التكلم بنويت أو أنوي صلاة كذا فى وقت كذا ونحو ذلك كما حققه ابن الهمام فى فتح القدير، وابن القيم فى زاد المعاد
وثانيهما : الإكتفاء بالتلفظ من دون قصد القلب، وهو غير مجزيء . وثالتها : الجمع بينهما، وهو سنة على ما فى تحفة الملوك، وليس بصحيح، ومستحب على ما فى المنية أى بمعنى ما فعله العلماء، واستحبوه لا بمعنى ما فعله رسول الله صلى الله عليه وسلم، أو رغب إليه، فإنه لم يثبت ذالك، وعللوا استحبابه وحسنه بأن فيه موافقة بين القلب واللسان، وجمعا للعزيمة
“Here three cases arise:
1. Relying only on the intention of the heart, it is agreed that this is sufficient. This method is narrated from the Prophet (SAW) and the Companions (RA). Also, it is not established from any of them that they said: ‘I intend such and such prayer at such and such time,’ etc. Ibn Hammam clarified this in Fath al-Qadeer and Allama Ibn Qayyim in Zad al-Ma’ad.
2. Intending only with words without the resolve and intention of the heart, this is not sufficient by consensus.
3. Combining both, according to Tuhfat al-Muluk, this is Sunnah, which is incorrect, and according to Al-Maniyah, this is recommended, i.e., the action of scholars who called it recommended. It is not that this was the practice of the Prophet (SAW) or that he encouraged it, because it is not established at all. The Hanafi scholars called it recommended and commendable because it brings harmony between heart and tongue and shows care for a single obligation.”
Warning:
Allama Ali ibn Abu Bakr Marghinani (593 AH) writes:
والنية هي الإرادة والشرط أن يعلم بقلبه أى صلاة يصلي ، أما الذكر باللسان فلا معتبر به ويحسن ذلك لاجتماع عزيمته
“Niyyah means resolve and intention; the condition is that the heart knows that it is praying such and such prayer. As for uttering the words of intention by tongue, it has no status, but it is recommended to combine resolve and intention (by uttering intention by tongue).”
Allama Ibn Abi al-Izz (792 AH) writes:
قوله : (يحسن ذلك لاجتماع عزيمته) يعني يحسن ذكر نية الصلاة بلسانه، وفيه نظر
قال فى المفيد : كره بعض مشايخنا النطق بالسان، لأن النية علم القلب، والله تعالى مطلع على ما فى الضمائر، فلا حاجة إلى الإفصاح باللسان، وهذا هو الصحيح، فإن قول القائل : نويت صلاة كذا وكذا من نوع العبث من وجوه : أحدها : أنه لم ينقل . الثاني : أنه إما أن يريد الإنشاء أو الإخبار، وكل منهما باطل . أما الإنشاء فلان الصلاة ليست من باب العقود التى يثبت حكمها بالإنشاء
وأما الإخبار فكذلك أيضا، لأنه إما أن يريد إخبار نفسه ، أو ربه، أو الكرام الكاتبين، وكل منها لا يصح
“( يحسن ذلك لاجتماع عزيمته) means that intending prayer by tongue is recommended, but this matter is questionable. Al-Mufid wrote: Some of our elders considered intending by tongue disliked because intention is the knowledge of the heart, and Allah Almighty is aware of مافي الضمير, so there is no great need for clarification by tongue. This is correct because saying: ‘I intend such and such prayer’ is useless in many respects:
1. It is not transmitted or reported.”
➋ One who intends by words either intends an injunction (insha) or a report (khabar), both are invalid in every respect. It is invalid as an injunction because prayer is not among those contracts that are established by injunction, and it is not valid as a report because either he will report to himself, or to Allah, or to the noble scribes. None of these situations is correct. “
Warning:
Rabi’ bin Sulaiman (may Allah have mercy on him) narrates:
كان الشافعي إذا أراد أن يدخل فى الصلاة قال : بسم الله، موجها لبيت الله مؤديا لفرض الله عز وجل الله أكبر
When Imam Shafi’i (may Allah have mercy on him) would begin prayer, he would say: بسم الله، موجها لبيت مؤديا لبيت الله مؤديا لفرض الله عز وجل الله أكبر
“In the name of Allah, facing the Noble Ka’bah, obligatory for the sake of Allah Almighty, Allah is the Greatest.”
This is the ijtihad of Imam Shafi’i (may Allah have mercy on him), for which there is no evidence from the Qur’an, Sunnah, Companions, Tabi’in, or the best generations of Muslims. Therefore, this ijtihad is based on error and is rare. Every statement will be presented before the Qur’an, Sunnah, and the Muslims of the three best generations; if it agrees, it will be accepted, otherwise it will be rejected. Imam Sufyan bin ‘Uyaynah (may Allah have mercy on him) (d. 198 AH) says:
إن رسول الله صلى الله عليه وسلم هو الميزان الأكبر، فعليه تعرض الأشياء، على خلقه وسيرته وهديه، فما وافقها فهو الحق ، وما خالفها فهو الباطل
“The Messenger of Allah (peace be upon him) is the greatest scale; every word and deed will be presented before his Sunnah, biography, and guidance; what agrees is truth, and what opposes is falsehood.”
Hafiz Ibn Kathir (may Allah have mercy on him) (d. 774 AH) writes:
فتوزن الأقوال والأعمال بأقواله وأعماله، فما وافق ذالك قبل، وما خالفه فهو مردود على قائله وفاعله، كائنا ما كان
“All sayings and actions will be presented before the sayings and actions of the Noble Prophet (peace be upon him); those that agree will be taken, and those that oppose will be rejected, no matter who the speaker or doer is.”
Benefit:
Some people say the following words when making the intention for fasting:
وبصوم غد نويت من شهر رمضان
“I intend the fast of tomorrow.”
Commentary:
These words are not correct in terms of meaning either. Saying “I intend the fast of tomorrow” in the intention for the fast of the day being observed is ridiculous.
Mulla Ali Qari (may Allah have mercy on him) has declared these words baseless.
Conclusion:
Intention (niyyah) is the name of the heart’s resolve and purpose; making intention by the tongue is an innovation.
