Bukhari

Hadith Commentary:
1.
Imam Bukhari rahimahullah has brought this hadith here to explain the importance of intention (niyyah) and its rulings and injunctions. According to him, faith (iman) is also a form of action, therefore, intention is required for it as well. Otherwise, if faith is taken in the sense of affirmation (tasdiq), then intention is not particularly necessary for it because it is an act of the heart, just as there is no intention for awe (khashyah), turning in repentance (inabah), fear (khawf), or hope (raja). These are solely for Allah. Intention is required so that actions may be distinguished: that this action is for Allah. Or, intention serves to distinguish the ranks of actions, such as this is obligatory (fard) and this is recommended (mustahabb). Or, intention is so that worship (ibadah) is distinguished from habit (‘adah), for example, if a person refrains from eating and drinking from morning till evening on the advice of a doctor, this will not be considered fasting (sawm), etc.
(Sahih Muslim, Zakat, Hadith: 2329 (1006))

2.
In terms of intention and resolve, the rulings of the Shari‘ah are of four types:
(1)
The action is in accordance with the Shari‘ah and the intention is also in accordance with the Shari‘ah, for example: Allah has made prayer (salah) obligatory so that by performing it, His pleasure is attained. While praying, this should be the worshipper’s objective. If the worshipper performs his prayer according to the Shari‘ah and the intention is also to attain Allah’s pleasure, then his prayer is valid and a means of salvation.
(2)
The action is contrary to the Shari‘ah and the intention is also to violate the Shari‘ah, for example: stealing is against the Shari‘ah and while stealing, the intention is also to oppose the Shari‘ah. Such a person’s action is invalid and will be a cause of reproach on the Day of Judgment.
(3)
The action is in accordance with the Shari‘ah but the intention is contrary to the Shari‘ah, for example: he performs the prayer correctly but the objective is showing off (riya’), which is against the purpose of the Shari‘ah. Due to the corruption of intention, the action is also corrupted and will be a cause of punishment on the Day of Judgment.
(4)
The action is contrary to the Shari‘ah but the intention is good, for example: while slaughtering an animal, instead of saying (Bismillah, Allahu Akbar), he recites the four Quls for the sake of reward and then slaughters it. The animal will not be lawful (halal), because even though the intention is good, this action is not legislated (mashru‘).

3.
The legal (shar‘i) meaning of intention (niyyah) is to resolve to do something for the sake of attaining Allah’s pleasure. According to this legal meaning, only acts of worship (ibadat) are those in which intention, i.e., sincerity (ikhlas), is required. For other things, sincerity is not required, for example, eating, drinking, sleeping, etc.—by doing these acts, worldly objectives are attained. However, with sincerity and good intention, such acts can be included among acts of worship, and their performance can become a means of reward.

Hadith Footnote:
The explanation of this hadith has already been mentioned above.
Imam Bukhari rahimahullah has deduced from this hadith that since intention is a condition for the validity of every action, if a person did not intend divorce (talaq), but while wanting to say something else, the words "anti taliq" (you are divorced) accidentally slipped from his tongue, then divorce will not take effect.
(Wahidi)
The translator says that this is a matter of the heart and intention.
It is necessary for the person involved to decide this matter within his own heart, considering Allah as present and witnessing, and then issue a verdict for himself as to whether he can take such a divorced woman back or not.
Those people who, while in full consciousness and awareness, clearly divorce their wives and later want to take them back through tricks and excuses—
They should know that although it is permissible, divorce is extremely disliked by Allah.

Hadith Commentary:
(1)
The meaning of this hadith is that the validity of actions depends on intention. If there is no intention, then the action will also not be valid. In the same way, other acts such as prayer (salah), fasting (sawm), almsgiving (zakat), and pilgrimage (hajj), etc., are not valid without intention. Thus, if someone, without intending, spontaneously utters the words of divorce (talaq) or emancipation (itaq), then these actions are not valid; that is, the wife will not be divorced, nor will the slave be set free.

(2)
This hadith does not mean that actions do not exist at all without intention; rather, it means that in the Shari‘ah, the validity of the rulings concerning actions depends on intention. Intention plays a decisive role in determining whether something is valid or invalid. However, in criminal matters (jinayat), such as murder, theft, etc., intention does not play a role; rather, if someone commits a crime, he will be punished. And Allah knows best.

Hadith Commentary: The intention of Imam Bukhari is to establish that, regarding the taking of an oath, the determination of its firmness or the opposite is dependent upon the mindset of the one swearing the oath; whatever his intention is, that is the ruling that will be applied.

Hadith Commentary:
Imam Bukhari rahimahullah has established from this hadith that intention is considered essential in actions. For example:
If someone swears an oath that he will not speak to Zaid, and his intention pertains to speaking to him in his house, then if he speaks to Zaid outside his house, the oath will not be broken.
In any case, the ruling regarding an oath depends on the intention of the one who swears it; whatever his intention is, the ruling will be given accordingly.
And Allah knows best.

Hadith Commentary:

The great Mujtahid, Imam Bukhari, is alluding to this fundamental point: intention holds great importance in Islam. Many matters related to marriage and weddings are also based solely on intention. It is obligatory for a Muslim to always keep the concept of seeking Allah’s pleasure in mind when forming intentions, and not even entertain the thought of corrupt motives.

Hadith Commentary:
(1)
There were two things in the title: one was migration (hijrah) and the other was righteous action (good deed). Migration (hijrah) is mentioned explicitly in the hadith, and righteous action is established by analogy with it, because migration itself is a righteous action.

(2)
The incident of the marriage of Umm Sulaym radi Allahu anha can also be presented under this title, in that Abu Talhah radi Allahu anhu sent her a marriage proposal. Umm Sulaym radi Allahu anha was also interested in marrying him, but his disbelief was an obstacle. She replied, "O Abu Talhah! A proposal from someone like you cannot be rejected, but the obstacle is that you are a disbeliever, while I have become a Muslim. If you become Muslim, that alone will be my bridal gift (mahr), and I will not demand anything else." Thus, Abu Talhah radi Allahu anhu became Muslim, and at the time of marriage, his acceptance of Islam was considered the bridal gift (mahr). The narrator of the hadith, Thabit, says, "We have not heard of any woman whose bridal gift was greater than this, that she considered the Islam of Abu Talhah radi Allahu anhu as her bridal gift." (Sunan an-Nasa'i, Book of Marriage, Hadith: 3343) In any case, the aforementioned righteous action of Umm Sulaym radi Allahu anha became the cause of her marriage to Abu Talhah radi Allahu anhu.

Chapter of Sahih Bukhari Hadith Number: 6953: «بَابٌ في تَرْكِ الْحِيَلِ وَأَنَّ لِكُلِّ امْرِئٍ مَا نَوَى فِي الأَيْمَانِ وَغَيْرِهَا:»

Relevance between the Chapter Heading and the Hadith:

Before discussing the relevance between the chapter heading and the hadith, it is extremely important to understand the necessary clarification regarding “ḥīlah” (legal stratagem), which Hafiz Ibn Hajar rahimahullah has mentioned at the beginning of Kitab al-Ḥiyal. Introducing Kitab al-Ḥiyal, Hafiz Ibn Hajar rahimahullah writes:

«جمع حيلة و هي ما يتوصل به إلى مقصود بطريق خفي وهي عند العلماء على أقسام بحسب الحامل عليها، فان توصل بها بطريق مباح إلى إبطال حق أو إثبات باطل فهي حرام، أو إلى إثبات حق أو دفع باطل فهي واجبة أو مستحبة، و ان توصل بها بطريق مباح إلى سلامة من وقوع فى مكره فيه مستحبة أو مباحة، أو إلى ترك مندوب فهي مكروهة.» [فتح الباري لابن حجر : 780/13]

“Ḥīlah refers to achieving one’s objective through a hidden stratagem, and according to the scholars, it is of different types depending on the one employing it. If a ḥīlah is used to invalidate the truth or establish falsehood, then such a ḥīlah is haram. If it is used to establish the truth and invalidate falsehood, then it is obligatory or recommended. If it is used to avoid some harm, then it is permissible. If it is used to abandon something recommended, then it is disliked. Now, there is a difference of opinion among the scholars as to whether the first type of ḥīlah is valid or invalid, enforceable or not, and whether a person becomes sinful by employing such a ḥīlah or not.”

Understand this brief definition, and now see which issue Imam Bukhari rahimahullah wants to clarify in «باب فى ترك الحيل», and what the relevance is between the chapter heading and the hadith.

Imam Bukhari rahimahullah, by presenting the hadith of «إنما الأعمال بالنية», has derived evidence for the impermissibility of ḥiyal (legal stratagems), because those who employ ḥiyal outwardly display something else while their intention is contrary to their apparent action. For this reason, Imam Bukhari rahimahullah presented the hadith of Sayyiduna Umar radi Allahu anhu so that evidence for impermissibility could be derived.

Allamah Qastallani rahimahullah says:

«وجه مطابقة الحديث للترجمة التى هي ترك الحيل: أن مهاجر أم قيس جعل الهجرة حيلة فى تزوج أمّ قيس.» [ارشاد الساري : 316/11]

“That is, the relevance between the chapter heading and the hadith is from the aspect that it contains the permissibility of abandoning ḥīlah, because the emigrant (muhajir) for Umm Qays migrated for the purpose of marrying Umm Qays.”

According to Imam Qastallani rahimahullah, when the emigrant for Umm Qays migrated, he adopted a ḥīlah there so that he could marry Umm Qays.

In reality, Imam Bukhari rahimahullah is making an analogy here between acts of worship and transactions, that just as ḥīlah is not absolutely permissible in acts of worship, likewise it is not permissible in transactions either.

Imam Bukhari rahimahullah’s statement «وان لكل امرىءٍ ما نوى فى الإيمان و غيرها»
in this «في الإيمان و غيرها» is from the fiqh (jurisprudential insight) of Imam Bukhari rahimahullah.

Hafiz Ibn Hajar rahimahullah writes:

“These words are from the fiqh of Imam Bukhari rahimahullah, not from the wording of the hadith.”

Furthering this relevance, Hafiz Ibn Hajar rahimahullah quotes the statement of Allamah Ibn al-Munir rahimahullah, who says:

«اتسع البخاري فى الاستنباط، و المشهور عند النظار حمل الحديث على العبادات، وحمله البخاري عليها وعلى المعاملات.» [فتح الباري لابن حجر : 386/13]

“That is, Imam Bukhari rahimahullah has expanded the scope of deduction, whereas in the view of the observer, the well-known application of this hadith is to acts of worship, but Imam Bukhari rahimahullah has applied it to transactions as well as acts of worship.”

It is among the habits of Imam Bukhari rahimahullah that he resolves even distant issues from a portion of a hadith.

For a detailed understanding of the habits of Imam Bukhari rahimahullah, the study of Allamah Abdul Haqq bin Abdul Wahid al-Hashimi al-Makki rahimahullah’s book «عادات الامام البخاري فى صحيحه» will be beneficial, or for a detailed discussion and information on the objectives and types of Imam Bukhari rahimahullah’s chapter headings, the study of the author’s own book «تحفة القاري فى أنواع التراجم للبخاري» will be beneficial, insha’Allah.

The summary of this discussion is that Imam Bukhari rahimahullah, in a very precise manner, has derived the impermissibility of ḥīlah from the hadith of Umm Qays, and at the same time, has deduced from acts of worship to transactions. Therefore, the purpose of Imam Bukhari rahimahullah is that in the hadith «إنما الأعمال . . . . .», actions are not restricted only to acts of worship, but this issue is included in transactions as well.

A Necessary Clarification:

Maulana Anwar Shah Kashmiri rahimahullah, in his commentary “Fayd al-Bari,” says that the story related to the hadith of «إنما الأعمال بالنيات» is that of the emigrant for Sayyidah Umm Qays radi Allahu anha. Thus, he says: «واقعته: ما رواه الطبراني بسند رجاله ثقات عن ابن مسعود رضي الله عنه قال: كان فبينا رجل خطب امرأة يقال لها: أم قيس . . . . .» [فيض الباري: 80/1]. The statement of Shah Sahib is questionable, that the hadith of «إنما الأعمال . . . . .» is related to the story of the emigrant for Umm Qays, whereas Hafiz Ibn Hajar rahimahullah has clarified in this manner that “there is nothing mentioned in this incident that indicates that the hadith of «إنما الأعمال . . . . .» was narrated because of it.” Our Shaykh, the hadith scholar Gondalwi rahimahullah, and Hafiz Noor Puri rahimahullah have critiqued several issues from Shah Sahib’s Fayd al-Bari; for details, refer to: «إرشاد القاري إلى نقد فيض الباري».

Hadith Commentary:
From this hadith, Imam Bukhari has derived evidence for the impermissibility of legal stratagems (hiyal), because those who employ such stratagems have a different intention. Therefore, the stratagem cannot be of any benefit to them.

Hadith Commentary:
➊ If the purpose of employing legal stratagems (hiyal) is to make something lawful (halal) that Allah has made unlawful (haram), or to make something unlawful that Allah has made lawful, then such action is forbidden (haram). For example:
If a man marries a divorced woman, and his intention is to provide her with support and to settle her, then such a marriage is valid and lawful. But if the marriage is intended as a stratagem (hila) to make her lawful for her previous husband, then this type of marriage is forbidden and impermissible. The corruption of intention affects this marriage. The Messenger of Allah (sallallahu alayhi wa sallam) has cursed both the one who performs halalah and the one for whom it is performed. (Sunan Abi Dawud, Kitab al-Nikah, Hadith 2076)
If, at the time of marriage, there was no such intention, but rather the sole purpose was to establish a household, then such a marriage is blessed. Similarly, if a man slaughters an animal for his own use, and another slaughters an animal for other than Allah, the outward form of both actions is the same, but the intentions are different. Due to the goodness of intention, the first case is permissible, while the corruption of intention renders the second case impermissible.

➋ In any case, the corruption of intention affects actions; therefore, a person’s intention plays a role in determining whether an act is permissible or impermissible. Imam Bukhari (rahimahullah) has deduced from the hadith of intention the prohibition of employing legal stratagems (i.e., not resorting to hiyal).

And Allah knows best.

Hadith Commentary:
Migration (hijrah) is mentioned in the hadith, which is why it has been brought here.

Hadith Commentary:
➊
This hadith is famous by the name of the Hadith of Intention or the Hadith of Migration.
The purpose is that in every action, the pleasure and approval of Allah should be intended.
With Allah, this is the only way for an action to be fruitful.

➋
The same principle applies to migration (hijrah): it too should be for the sake of protecting one’s religion and securing the Hereafter; as for the wealth and goods of this world, they will be obtained according to what is decreed.
If the intention is to acquire worldly gain, then nothing will be attained in the Hereafter except deprivation.
On this basis, those people who travel to foreign countries for the sake of earning worldly wealth should reconsider their behavior—especially those who, for the sake of money, head towards Western countries and, upon arrival, put whatever remains of their religion at stake.
Al-‘iyadhu billah (we seek refuge with Allah).

Explanation:
Imam al-Bukhari rahimahullah, for the opening of his comprehensive Sahih, either considered only «بسم الله الرحمن الرحيم» to be sufficient, as it also contains the complete praise of Allah, or he pronounced the praise verbally, considering it unnecessary to write it. Or perhaps he kept in view the Sunnah of the Noble Prophet sallallahu alayhi wa sallam, that the beginnings of the Prophet’s written correspondences would only start with «بسم الله الرحمن الرحيم», as is evident from the books of history and biography. The noble Imam, may his secret be sanctified, considered it appropriate to mention “revelation” first, because the primary foundation of the Qur’an and Sunnah is “revelation.” Upon this rests the truthfulness of the Prophet sallallahu alayhi wa sallam.

The definition of revelation (wahy), in the words of Allamah Qastallani, the commentator of Bukhari, is as follows: «والوحي الاعلام فى خفاءوفي اصطلاح الشرع اعلام الله تعالىٰ انبياءه الشي امابكتاب او برسالة ملك او منام اوالهام» [ارشاد الساری 48/1] That is, in the language, wahy is when something becomes known in a hidden manner, and in the Shari’ah, wahy is that Allah Most High directly informs His prophets and messengers of something hidden. This also has various forms: either He sends down a book upon them, or sends an angel to inform them, or informs them in a dream, or casts it into their hearts. For the truthfulness of the revelation to Muhammad sallallahu alayhi wa sallam, the Imam has cited the noble verse «انآاوحينآ اليك كما اوحينا الي نوح» [النساء: 163] and made many subtle allusions, the details of which would be lengthy. In short, the revelation sent down upon the Prophet sallallahu alayhi wa sallam is not something new; rather, this exalted chain is connected to Adam, Nuh, Ibrahim, Musa, ‘Isa, and all the prophets and messengers alayhim assalam, and the final link in this chain is our master Muhammad, the Messenger of Allah sallallahu alayhi wa sallam. Thus, affirming him is to affirm all the prophets and messengers alayhim assalam, and denying him is to deny all the prophets and messengers alayhim assalam. Allamah Ibn Hajar rahimahullah says: «ومناسبة الآية للترجمة واضح من جهة ان صفة الوحي الٰي نبينا صلى الله عليه وسلم توافق صفة الوحي الٰي من تقدمه من النبيين» [فتح الباری9/1] That is, the appropriateness between the establishment of the chapter “The Beginning of Revelation” and the verse «انااوحينا اليك» is clear in that the descent of revelation upon the Prophet sallallahu alayhi wa sallam is absolutely in the same manner as it used to descend upon all the previous prophets and messengers.

After mentioning revelation, the noble Imam has transmitted the hadith «انما الاعمال بالنيات», for many reasons. One of them is to show that whatever wealth the Prophet sallallahu alayhi wa sallam received from the treasure of revelation, it was all the fruit of his pure intention, which he possessed from the very beginning of his life. His childhood, youth, in short, his entire pre-prophetic life was spent in utmost purity. In the end, he completely separated himself from the world and secluded himself in the cave of Hira. Ultimately, he attained the fruit of his pure intention and was honored with the robe of messengership. In the noble chain of hadith transmission, the noble Imam, may his secret be sanctified, began his chain with Imam Humaydi rahimahullah. Imam Humaydi rahimahullah was worthy of this in every respect—knowledge, virtue, lineage—because his scholarly and practical eminence is sufficiently proven by the fact that he was among the teachers of Imam al-Bukhari rahimahullah, and in terms of lineage, he was a Qurayshi. His lineage joins with that of the Prophet sallallahu alayhi wa sallam and Sayyidah Khadijah al-Kubra radi Allahu anha. His kunyah was Abu Bakr, his name Abdullah ibn Zubayr ibn ‘Isa. Among his ancestors was a noble person named Humayd ibn Usamah, from whom he became known as Humaydi. Imam al-Bukhari rahimahullah, by bringing this hadith from Humaydi, who was Makkan, is alluding to the fact that the beginning of revelation was in Makkah.

Regarding the hadith «انماالاعمال بالنيات», Allamah Qastallani rahimahullah says: «وهذاالحديث احد الاحاديث التى عليها مدار الاسلام و قال الشافعي واحمد انه يدخل فيه ثلث العلم» [ارشاد الساري 56,57/1] That is, this hadith is among those upon which Islam is based. Great scholars of the Ummah, such as Imam Shafi’i rahimahullah and Ahmad rahimahullah, have considered this single hadith to be a third or half of religious knowledge. Besides Umar radi Allahu anhu, about twenty other noble Companions radi Allahu anhum have narrated it from the Prophet sallallahu alayhi wa sallam. Some scholars have even declared it to be mutawatir (mass-transmitted). Among its narrators are such eminent Companions as Sa’d ibn Abi Waqqas, Ali ibn Abi Talib, Abu Sa’id al-Khudri, Abdullah ibn Mas’ud, Anas, Abdullah ibn Abbas, Abu Hurayrah, Jabir ibn Abdullah, Mu’awiyah ibn Abi Sufyan, Ubadah ibn Samit, Utbah ibn Abd al-Sulami, Hilal ibn Suwayd, Uqbah ibn Amir, Abu Dharr, Uqbah ibn al-Mundhir, Uqbah ibn Muslim, and Abdullah ibn Umar radi Allahu anhum. (Qastallani rahimahullah)

Imam al-Bukhari rahimahullah began his Sahih with this hadith because sincerity of intention is necessary for the completion of every good deed. Compiling, writing, and studying the Prophetic hadith is also among the noblest of deeds. Therefore, it is necessary for those who pursue this noble science, as part of the etiquettes of the Shari’ah, to acquire this noble knowledge with a pure heart, solely for the pleasure of Allah and to learn the Sunnah of the Messenger, with no corrupt motive whatsoever. Otherwise, even this good deed will not be beneficial for them in terms of reward, as is evident from the context of this hadith: A man proposed marriage to a woman named Umm Qays, and she replied that if he migrated to Madinah, marriage would be possible. So the man migrated to Madinah for this purpose and married her. The other Companions used to call him “the emigrant for Umm Qays.” It was in reference to this incident that the Prophet sallallahu alayhi wa sallam narrated this hadith.

Allamah Qastallani says: «واخرجه المولف فى الايمان والعتق والهجرة والنكاح والايمان والنذور وترك الحيل ومسلم والترمذي والنسائي وابن ماجة واحمد والدارقطني وابن حبان والبيهقي» That is, Imam al-Bukhari rahimahullah has brought this hadith in his Sahih not only here but also in the Book of Faith, where he established the chapter «باب ماجاءان الاعمال بالنية والحسبة ولكل امرءما نوي». There, he deduced from this hadith that the reward for ablution (wudu), zakat, Hajj, fasting, and all good deeds is only attained if they are performed with sincerity of intention and for the sake of reward. Here, for further evidence, he has cited the noble Qur’anic verse «قل كل يعمل على شاكلته», explaining that «شاكلته» refers to intention. For example, if a person spends on his family with the intention of reward, he will certainly receive reward. Thirdly, Imam al-Bukhari rahimahullah has brought this hadith in the Book of Emancipation, fourthly in the chapter of Migration, fifthly in the Book of Marriage, sixthly in the section on Vows, and seventhly in the Book of Stratagems. In every place, the purpose of citing this hadith is that the validity and reward of deeds both depend on intention, and the meaning of this hadith, in general, includes both cases. The Shafi’i jurists restrict it only to the validity of deeds, and the Hanafi jurists only to the reward of deeds. Mawlana Anwar Shah Kashmiri rahimahullah has refuted both and supported the position of Imam al-Muhaddithin al-Bukhari rahimahullah, that this hadith includes both cases. See: [انوارالباری 16,17/1]

By intention is meant the resolve of the heart, which arises in the heart before every voluntary action. To pronounce the words of intention with the tongue for prayer, fasting, etc., is incorrect. Allamah Ibn Taymiyyah rahimahullah and other great scholars of the Ummah have explicitly stated that there is no evidence for pronouncing the words of intention with the tongue from the Messenger sallallahu alayhi wa sallam, nor from the Companions radi Allahu anhum, nor from the Followers (Tabi’in) radi Allahu anhum. Therefore, to pronounce the words of intention with the tongue is a mere human invention, for which there is no legal sanction.

Nowadays, a group of hadith deniers has emerged, who, in their absurdities, also use the name of Umar radi Allahu anhu and claim that Umar radi Allahu anhu was against the narration of hadith. Imam al-Bukhari rahimahullah began his Sahih with a narration from Umar radi Allahu anhu, which makes it as clear as daylight that the accusation of the hadith deniers against Umar radi Allahu anhu is completely false. Umar radi Allahu anhu himself used to narrate Prophetic hadith. Yes, for authenticity, he certainly exercised caution, and this should be the case for every scholar, Imam, and hadith expert. The hadith deniers should know that our master Umar radi Allahu anhu, during his caliphate, made extraordinary arrangements for the dissemination of Prophetic hadith and sent such eminent Companions to every corner of the Islamic world for this purpose, whose uprightness of character and scholarly eminence were acknowledged by all the Companions. As Shah Waliullah rahimahullah has written in “Izalat al-Khafa,” the translation of which is as follows:

“Farooq al-Azam sent Abdullah ibn Mas’ud radi Allahu anhu with a group to Kufa, and appointed Ma’qil ibn Yasar, Abdullah ibn Mughaffal, and Imran ibn Husayn to Basra, and sent Ubadah ibn Samit and Abu Darda to Syria, and also wrote to the governors there that these individuals are appointed for the propagation of hadith, so whatever hadith they narrate should never be disregarded. He especially drew the attention of Mu’awiyah ibn Abi Sufyan, who was then the governor of Syria, to this matter.”

Umar radi Allahu anhu accepted Islam in the 7th year of Prophethood, and upon his acceptance, the Muslims performed congregational prayer in the Sacred Mosque for the first time. This was the first occasion when truth was raised high against falsehood. For this reason, the Messenger sallallahu alayhi wa sallam gave him the title “al-Farooq.” He was very pious, just, and sound in judgment. The Messenger of Allah sallallahu alayhi wa sallam used to say in his praise that Allah has made truth flow upon Umar’s tongue and heart. In the 13th year of Prophethood, he migrated to Madinah. After Abu Bakr radi Allahu anhu, he assumed the leadership of the Islamic caliphate, and during his era, the flood of Islamic conquests reached far and wide. He was such a thinker and expert statesman that his era is called the golden age of Islamic governance. The Persian slave of Mughirah ibn Shu’bah, named Firoz, once presented a false complaint about his master in Umar’s court. Umar radi Allahu anhu paid no attention to it, but the Persian slave became so enraged that he concealed a dagger and attacked Umar radi Allahu anhu during the morning prayer. Three days later, on the first of Muharram, 24 AH, he drank the cup of martyrdom and was laid to rest beside the Prophet sallallahu alayhi wa sallam and his sincere companion Abu Bakr al-Siddiq radi Allahu anhu, until the Day of Judgment. «انا لله وانااليه راجعون۔ اللهم اغفرلهم اجمعين۔ آمين۔»

Benefits and Issues:
Relevance between the Chapter and the Hadith:
➊ Imam Bukhari rahimahullah mentioned the hadith “Actions are based on intentions” in the Book of Revelation so that the reader of Sahih Bukhari may correct his intention, because the blessed hadiths are also a form of revelation. Therefore, the seeker of truth should purify his intention before reciting Bukhari, so that the knowledge of Prophethood may affect his heart and the beginning of obedience to the Messenger of Allah sallallahu alayhi wa sallam may take place in his life.
➋ The hadith includes the topic of migration (hijrah), because migration is solely and exclusively for Allah alone, without any partner, as the Messenger of Allah sallallahu alayhi wa sallam also migrated, and his migration, without any hesitation or doubt, was in following revelation. Therefore, if a person purifies his intention and migrates to seek the pleasure of Allah, then surely, due to purifying his intention, he is following revelation.
◈ Allamah Mahmood Hasan rahimahullah writes:
“In the beginning of the principles, we have already stated that sometimes the meaning of the chapter heading (tarjamat al-bab) is not exactly what the author intends, but rather it points to a specific purpose, which is intended to be established by the hadiths of the chapter. This is the case here. First, consider why the author began the book with the chapter of Revelation. What is the reason for this? Whereas, in other books of hadith, the chapters on the virtues of the Qur’an are mentioned in their proper place, and several chapters regarding the descent of revelation are mentioned there. What is the purpose of bringing only one chapter forward here? Therefore, it was appropriate to mention revelation before everything else, even before faith and knowledge. Thus, the investigating commentators have clearly stated this. So, it is understood from this that the author rahimahullah’s purpose at this point is that, since all Islamic matters depend on revelation, and this is the only evidence in which there is not the slightest possibility of error or mistake from any side. (Thus, from here, the relevance between the chapter heading and the hadiths will be established).” [الابواب والتراجم للمحمود حسن۔ ص16-17]
➌ The purpose of including the hadith of «انما الاعمال بالنيات» in the Book of Revelation is that all actions—prayer, fasting, zakat, pilgrimage, etc.—their knowledge was all given through revelation. Thus, the connection of the mentioned hadith with the chapter is that every pillar of Islam is necessarily linked with revelation, because it is through revelation that the teachings of all actions were given. Therefore, from here, the relevance between the chapter and the hadith is established.

Benefit:
This was the first revelation to the Messenger of Allah sallallahu alayhi wa sallam, in which the first surah of the Qur’an, «﴿اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ﴾», was revealed. Along with the blessed verse, whatever incident occurred in its background is also preserved with this surah. The Ummah has consensus on this matter that just as the Noble Qur’an is the revelation of Allah Ta’ala, in exactly the same way, the statements of the Messenger of Allah sallallahu alayhi wa sallam—his hadiths—are also the revelation of Allah Ta’ala.

Hassan bin Atiyyah rahimahullah says:
«كان جبريل عليه السلام ينزل بالقرآن والسنة»
“Jibril alayhis salam would descend upon the Prophet sallallahu alayhi wa sallam with both the Qur’an and the hadith.” [ذم الکلام ج2 ص149]
And in the narration of ‘Isa and Ruh, there is an addition that the Messenger of Allah sallallahu alayhi wa sallam was taught the hadith just as he was taught the Qur’an. [ذم الکلام ج2ص149]

The Messenger of Allah sallallahu alayhi wa sallam also clarified this issue. His noble statement is:
“Beware! I have been given, along with the Qur’an, something like it as well (i.e., the hadiths of the Messenger).” [سنن ابي داؤد رقم الحديث 4604]
It is thus clear that, along with the Noble Qur’an, the hadiths are also revelation, and there is a very deep connection between the two.

Shaykh Musa Jarullah rahimahullah, who is the author of «الوشيعة فى النقد على عقائد الشيعه», was a Russian scholar. He has provided an excellent and subtle explanation in defense of the Sunnah and regarding its being revelation. He writes:
«السنه أصل اول من بين اصول الأدلة الاربعة فى شرع الاسلام فى اثبات الاحكام، لم يثبت حكم فى الاسلام اول ثبوته الا بالسنه وآيات الكتاب الكريم كانت تنزل بعد مؤيدة مثبتة لفعل النبى صلى الله عليه وسلم و اقراره و افعاله» [كتاب السنة لموسيٰ جار الله ص32]
“In terms of establishing rulings, the Sunnah holds the first rank among the four evidences (adillah arba‘ah). All the commands of Islam were first established in the Sunnah, and then the Noble Qur’an confirmed them, and this confirmation was obtained by the approval and actions of the Noble Prophet sallallahu alayhi wa sallam.”

The Shaykh, shedding further light on this issue, writes:
“Faith, the pillars of religion, and the obligations were first established by the Sunnah, and then the Noble Qur’an confirmed them. Surah al-Ma’idah was revealed in 6 AH, and in it, ablution (wudu) was mentioned. Prayer was made obligatory much earlier in Makkah. It is known that for years, prayer was not performed without ablution. It is evident that the command of ablution was conveyed to the Noble Prophet sallallahu alayhi wa sallam as a revelation in the form of Sunnah, and in 6 AH, the Wise Qur’an confirmed this command. Disabilities are among the necessities of human beings; scarcity of water is common in the land of Arabia; illnesses are not bound by any rule. It is known that in such circumstances, there is no alternative except dry ablution (tayammum), but the command of tayammum is recorded in Surah al-Ma’idah, verse number [6], which was revealed after 6 AH. The original ruling of tayammum was established by the Sunnah, and the Qur’an confirmed it...”

From these excerpts of Musa Jarullah rahimahullah, several benefits are obtained, the most useful of which is that if the Sunnah were not revelation, then on what basis did the Noble Prophet sallallahu alayhi wa sallam teach the Companions radi Allahu anhum the method of ablution and tayammum, when the Qur’an confirmed these actions many years later? Therefore, two types of revelation become clear: one is manifest revelation (wahy jali)—the Noble Qur’an—and the other is hidden revelation (wahy khafi)—the hadith of the Messenger sallallahu alayhi wa sallam (tacit revelation), both of which are definitive and sent down from Allah.

Note: For firm answers to doubts and suspicions about hadiths, the author’s book “Islam ke Mujrim Kaun?” will be beneficial to study.

Benefits:
The complete wording of this hadith narrated from Umar radi Allahu anhu is as follows:
«الْأَعْمَالُ بِالنِّيَّةِ وَلِكُلِّ امْرِئٍ مَا نَوَى، فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَرَسُولِهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لدُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ»
“If someone migrates from his homeland for the sake of Allah and His Messenger, then his migration will be for Allah and His Messenger. And if someone’s migration is for worldly gain or to marry a woman, then his migration will be for that for which he migrated.” [صحیح بخاري/الايمان : 54]

The legal (shar‘i) meaning of intention (niyyah) is to resolve to do an act for the pleasure of Allah Ta‘ala. According to this legal meaning, good intention is required only in acts of worship (ibadat); in customary acts (‘adat) and the like, good intention, i.e., sincerity (ikhlas), is not required. For example, eating, drinking, and sleeping—there is no particular need for good intention in these acts, and worldly objectives are achieved without it. However, by sincerity and good intention, such acts can be included among acts of worship, and their performance can become a means of reward, as is mentioned in the hadith in which the Messenger of Allah sallallahu alayhi wa sallam said:
«إِذَا أَنْفَقَ الرَّجُلُ عَلَى أَهْلِهِ يَحْتَسِبُهَا فَهُوَ لَهُ صَدَقَةٌ»
“When a man spends on his family with the intention of reward, it becomes charity (sadaqah) for him.” [صحیح بخاري/الايمان : 55]

Similarly, sleeping at night is a human habit and a natural necessity, but if at the time of sleeping one intends that he will wake up early in the morning and perform the Fajr prayer in congregation, then on this basis, sleeping becomes a prelude to worship and thus a cause of reward. It should be clear that for sincerity (ikhlas), it is necessary for one of the following three things to be present:
➊ The act of worship is done for the pleasure of Allah.
➋ It is done to attain Paradise (Jannah).
➌ It is done out of fear of Hellfire (Jahannam).

Hadith Commentary:
➊
Imam Bukhari rahimahullah did not present this hadith to discuss the importance of intention or its rulings and issues, because for this introduction he has established a separate chapter at the end of the Book of Faith (Kitab al-Iman) titled (Chapter: What Has Been Reported That Deeds Are By Intentions and Seeking Reward) (بَابٌ: مَا جَاءَ إِنَّ الأَعْمَالَ بِالنِّيَّةِ وَالحِسْبَةِ).
The respected Imam apparently wishes to indicate at this point that the connection of actions is both with revelation (wahy) and with the intention of the doer. That is, a person in this world of color and scent has been made responsible for performing such actions whose goodness or evil depends on divine revelation.
Then, with Allah, only those actions will be considered that are based on sincerity of intention; meaning, neither can a person adopt good deeds without revelation, nor are good deeds without intention worthy of consideration.

➋
Imam Bukhari rahimahullah also establishes the greatness of revelation from the noble verse, and his reasoning is from these words of the verse:
﴿إِنَّا أَوْحَيْنَا إِلَيْكَ﴾ meaning, We have sent revelation to you.
The purpose is that it was not some ordinary being who sent down revelation, such that there could be any deficiency in its greatness and sanctity.
Then, by bringing the hadith of intention, he indicated that the reason for the descent of such a magnificent revelation is the highest degree of sincerity of intention found in the Messenger of Allah sallallahu alayhi wa sallam.

➌
The above-mentioned correspondence of this hadith with the chapter title is explained as follows: although prophethood and messengership are not things that can be attained through effort and striving, but are rather the result of special divine favor, nevertheless, severing oneself from the people of the world and migrating towards Allah, secluding oneself in the Cave of Hira, did become a cause for receiving the gift of prophethood.
And even this seclusion was only attained by the grace and favor of Allah.
In other words, the migration of the Messenger of Allah sallallahu alayhi wa sallam from his home to the Cave of Hira became a prelude to the descent of revelation, and the migration from Makkah to Madinah became a forerunner for the manifestation of revelation, because in Makkah, due to the opposition of the disbelievers, there was no opportunity to spread the revelation widely, and after the migration to Madinah, this revelation became widely publicized.
(al-Mutawari ‘ala Tarajim Abwab al-Bukhari, p. 49)

➍
In this hadith, by “actions” are meant those voluntary acts of a person that fall under the category of worship (‘ibadat), because it is in acts of worship that sincerity and good intention are required.
Corruption of intention in the performance of acts of worship not only results in deprivation of reward, but there is also the fear of severe punishment from Allah for it.
On the contrary, customary acts and transactions can occur even without intention, for example:
If a person gives someone a thousand rupees, the ownership of the other is established; however, if he intends Allah’s pleasure in this, then with the presence of sincerity, it also attains the status of worship, for which there is a promise of reward from Allah.

➎
Since intention is an act of the heart, uttering words of intention with the tongue is mere affectation. Also, for those acts of worship and deeds that are themselves related to the heart, such as:
fear (khawf), humility (khashyah), repentance (inabah), hope (raja), etc., there is no need for intention at all.
In any case, except for the intention of Hajj and ‘Umrah, to utter the words of intention with the tongue for any other act is an innovation (bid‘ah).
For every act, the intention that is present in the heart is sufficient.

Hadith Commentary: Benefits and Issues: This hadith holds a fundamental position in Islam. That is why some of the imams have called it "half of Islam," some have called it "a third of Islam," and some have called it "a quarter of Islam." The meaning of intention (niyyah) is the motivating force or the driving cause behind an action. Therefore, the real purpose and objective of this hadith is to clarify to Muslims that the soundness or corruption, and the acceptance or rejection, of all righteous deeds depends upon the intention. That is, only that deed will be righteous and will have value in the sight of Allah whose motive and driving force is sincerity (ikhlas) and seeking Allah alone (lillahiyyah). Even the greatest of deeds, if devoid of sincerity and seeking Allah alone, and done for some other motive, will not be righteous or accepted. Rather, if it is done with a corrupt intention, it will lead to Hellfire, as has been mentioned above regarding the martyr (shaheed), the scholar (‘alim), and the generous person (sakhi).

In the phrase: "Faman kanat hijratuhu ila Allahi wa rasulihi fahijratuhu ila Allahi wa rasulihi" (So whoever's migration is for Allah and His Messenger, then his migration is for Allah and His Messenger), the condition and its answer are identical. In the Arabic style, this manner indicates emphasis and importance, and conveys a sense of exaggeration, just as in the saying of Abu al-Najm: "Ana Abu al-Najm wa shi‘ri shi‘ri" (I am Abu al-Najm, and my poetry is truly poetry), meaning: I am Abu al-Najm, and my poetry alone deserves to be called poetry. "Anta anta" (You are you), meaning: You alone are the friend; no one else can be your equal in friendship and companionship.

In the Qur’an: ﴿وَمَن تَابَ وَعَمِلَ صَالِحًا فَإِنَّهُ يَتُوبُ إِلَى اللَّـهِ مَتَابًا﴾ (Surah al-Furqan: 71) (), (i.e., the meaning is: Whoever's migration is to His Messenger with intention and purpose, then his migration is to Him and His Messenger in reward and recompense.)

In this hadith, marriage (nikah) is mentioned specifically because its background is precisely this, as in al-Tabarani, where Abdullah ibn Mas‘ud radi Allahu anhu narrates: There was a man among us who proposed to a woman called Umm Qais, but she refused to marry him until he migrated (to Madinah). So he migrated and married her, and we used to call him "the emigrant of Umm Qais." And al-Zubayr ibn Bakkar has narrated in Akhbar al-Madinah: When the Messenger of Allah sallallahu alayhi wa sallam arrived in Madinah, his companions fell ill, and a man arrived and married a woman who had migrated. The Messenger of Allah sallallahu alayhi wa sallam sat on the pulpit and said: "O people, actions are only by intention... three times... Actions are only by intentions, and every person will have only what he intended. So whoever's migration is to Allah and His Messenger, then his migration is to Allah and His Messenger. And whoever's migration is for some worldly gain or a woman to marry, then his migration is for that for which he migrated." However, this narration is mursal and weak, because Musa ibn Muhammad ibn Ibrahim ibn al-Harith is not relied upon (Takmilah, vol. 3, p. 448).

Benefits and Issues:
Divorce occurs through figurative expressions (kinayah) on the condition that there is an intention of divorce; if there is no such intention, then divorce does not take place.

This is a fundamental and comprehensive hadith, which pertains both to religious matters and worldly matters. If it relates to religious matters, then its religious meaning is intended—that is, sincerity for the sake of Allah. And if it pertains to worldly matters, then its linguistic meaning is intended—that is, intention and resolve. An oath also falls under worldly matters; therefore, the intention with which the oath is sworn will be the one that is considered valid. Or, the meaning of the oath that is valid will be the one intended by the person swearing the oath. (This hadith and its detailed discussion have already passed earlier. See: Hadith 75)

75. Commentary:
(1) This hadith is among the foundational hadiths of Islam upon which the religion is based. By "actions," righteous deeds are meant—that is, for their validity and acceptance, sincerity of intention is a condition. In contrast, evil deeds cannot become good through a good intention, whereas righteous deeds can become bad due to a corrupt intention.

➋ According to this hadith, no action is valid without intention, and this includes ablution (wudu) as well. This is the position of the majority of scholars, jurists, and hadith scholars. However, according to the Hanafis, ablution is valid even without intention, because it is not the primary act of worship, but rather a means to the primary act of worship (such as prayer, etc.). However, according to authentic hadiths, ablution is also a means for the forgiveness of sins and the attainment of ranks. See: [صحیح مسلم ، صلاۃ المسافرین ، حدیث : 832]
And this is not possible without intention.

Imam al-Nasa’i rahimahullah’s intent is that the meaning intended by the speaker from his speech is what will be considered valid, provided that his words are capable of bearing that meaning. No listener can extract a meaning from someone’s speech according to his own desire. It is the right of the speaker, not the listener, to clarify the intent of his speech. Since intention is fundamental, and only the speaker can state his intention, therefore, if a person utters a word that could potentially mean divorce (talaq) as well as something else, divorce will only be intended if the speaker means divorce by it; otherwise, divorce will not occur. For example, if a person says to his wife: “Leave my house.” This hadith has already been discussed in detail. See: Hadith 75 (Book of Ablution [Kitab al-Wudu]).

Benefits and Issues:

➊
Intention is necessary in actions, and reward and punishment depend upon intention.

➋
Intention is an act of the heart; expressing it verbally is not necessary. For example, the words uttered at the time of prayer or the intention for fasting that is common among the public have no basis in the hadith; thus, this is an innovation (bid‘ah).

➌
Sincerity (ikhlas) is necessary for every action.
Only that deed which is done for the pleasure of Allah will be accepted; if any other purpose is included, it will not be accepted by Allah.

➍
Sincerity of intention is the very foundation of the Shari‘ah rulings.
Remember that for every good deed to bear fruit, it is necessary to have a correct and pure intention; otherwise, there is a danger not only of being deprived of reward but also of receiving severe punishment from Allah.

➎
The scholars have considered this hadith to be one-fourth of the religion.
And Allah knows best.

Takhrij al-Hadith:
[صحيح بخاري 1، 54، 2529، 3898، 5070، 6689، 6953],
[صحيح مسلم 1907],
[سنن نسائي 3825],
[التعليقات السلفيه واللفظ له الا عنده ”لدنيا“ بدل ”الى دنيا“ وجاء فى بعض نسخ النسائي : ”الى دنيا.‏‏‏‏“]
Fiqh al-Hadith:
➊ This hadith with the chain of «يحيٰي بن سعيد الانصاري عن محمد بن ابراهيم التيمي عن علقمه بن وقاص الليثي عن عمر بن الخطاب رضي الله عنه» is present in Sahih al-Bukhari, Sahih Muslim, and other books of hadith. It is also sahih (authentic), gharib (singular), and a solitary report (khabar wahid).
➋ From this authentic hadith and other evidences, it is established that for a hadith to be accepted, it is not necessary for it to be mutawatir (mass-transmitted) or mashhur (well-known); rather, a solitary authentic report (sahih khabar wahid) is also a proof.
➌ The acceptance of deeds depends on intention; therefore, for ablution (wudu), ritual bath (ghusl), prayer (salah), fasting (sawm), pilgrimage (hajj), and all acts of worship, intention is necessary, and there is consensus of the jurists (fuqaha) on this. See: [الايضاح عن معاني الصحاح، لابن هبيرة ج1 ص56]
Except for Imam Abu Hanifah rahimahullah, according to him, intention is not obligatory (wajib) in ablution and ritual bath for major impurity (ghusl janabah), rather it is sunnah. See: [الهدايه مع الداريه ج 1 ص 20]
➍ In the Arabic language, heartfelt resolve, determination, and purpose are called niyyah (intention). See: [القاموس الوحيد ص1730]
Imam Ibn Taymiyyah rahimahullah says: “Niyyah is the resolve and purpose of the heart; the place of resolve and intention is the heart, not the tongue.” [الفتاوي الكبري ج1 ص1، وهذا مفهوم العبارة بالاردية]
Pronouncing the intention for prayer with the tongue is not established from the Prophet sallallahu alayhi wa sallam, the noble Companions radi Allahu anhum, or the Tabi‘in rahimahumullah; therefore, one should avoid this verbal act.
➎ There are three conditions for any deed to be accepted by Allah:
① The doer’s belief must be in accordance with the Book and Sunnah and the understanding of the righteous predecessors (salaf salihin).
② The deed and its method must be exactly in accordance with the Book and Sunnah.
③ The deed must be performed solely for the pleasure of Allah.
➏ At the beginning of the treatise “al-Hadith” Hazro, the purpose of this hadith and its fiqh is that the objective of publishing “al-Hadith” is to seek the pleasure and forgiveness of Allah (the propagation of hadith, the defense of hadith), and no worldly benefit is intended.
➐ Some scholars have considered this hadith to be one-third of Islam [1/3] because all deeds are related to: ① the heart, ② the tongue, ③ and «جوارح» the hands, feet, etc.
Since intention is related to the heart, it is therefore one-third (a third) of Islam.
➑ This hadith is a refutation of those innovators (such as the Murji’ah, etc.) who claim that faith (iman) is only a verbal statement without heartfelt conviction.
‘Ayni said: «فيه رد على المرجئة في قولهم الايمان اقرار باللسان دون الاعتقاد بالقلب» “In this is a refutation of the statement of the Murji’ah that faith is verbal affirmation, not heartfelt conviction.” [عمدة القاري34/1]
➒ In the first narration of Sahih al-Bukhari with «انما الاعمال بالنيات. الخ», the words «فمن كانت هجرته الي الله ورسوله فهجرته الى الله و رسوله .» are not present [ح1], whereas they are present in the second narration [ح54 و صحیح مسلم]; from this, two issues are established:
First: If something is mentioned in one narration and omitted in another, the omission is not proof of negation.
Second: The addition of a trustworthy narrator, when it does not contradict trustworthy or more trustworthy narrators in any way, is considered valid and acceptable.
➓ Some scholars have deduced from the methodology of Imam al-Bukhari that by mentioning the hadith with «انماالاعمال بالنيات» at the beginning of the Book of the Beginning of Revelation (Kitab Bad’ al-Wahy), he established two points:
First: Hadith is also revelation (wahy).
Second: In the narration from Imam al-Humaydi al-Makki, there is an indication that the beginning of Islam and the revelation of wahy started in Makkah; similarly, the last hadith of Sahih al-Bukhari is narrated from Abu Hurayrah al-Madani radi Allahu anhu, in which there is an indication that Islam was completed in Madinah.

Benefit:
We have already explained this blessed hadith in our commentary on Sahih Muslim and Sahih al-Bukhari. Here, we are quoting some benefits from our commentary on Sahih al-Bukhari.

Imam Ibn Asakir, giving importance to this hadith, has included it under this chapter in his book Arba'in: «البلد الاول مكة اولا التعريف بالبلد مكة حرسها الله تعالٰى وهى البلد الامين ثانيا الحديث راويــــه » (p. 28). Ibn Asakir heard this hadith from his teacher Abdullah bin Muhammad bin Ismail al-Makki while sitting in front of the House of Allah in Makkah, facing the Gate of Ibrahim Khalil, and then in the same chain it is mentioned that Karima bint Ahmad narrated this hadith also in Makkah. Allamah Baghdadi narrated with his chain that Abu Sulayman bin Ash'ath said: The foundation of jurisprudence rests on them, among which is also “«انما الاعمال بالنيات».” (Al-Jami' li Akhlaq al-Rawi: vol. 5, p. 174)

Imam Ibn al-Mundhir, discussing this hadith, writes: «لايجزى التيمم ولا اداء شيء من الفرائض الا بنية» (Al-Awsat, vol. 2, p. 155). Khatib Baghdadi narrated with his chain that Imam Shafi'i rahimahullah said: This hadith is included in seventy chapters of jurisprudence. (Al-Jami' li Akhlaq al-Rawi, vol. 5, p. 175)

SH Importance of Intention: EH
Ibn Mubarak’s teacher Ja'far bin Hayyan said: «مـلاك هـذه الاعمال النيات فان الرجل يبلغ بنيته مالا يبلغ بعمله» (Al-Zuhd lil-Marwazi: p. 63)

Note: This hadith is narrated only from Sayyiduna Umar radi Allahu anhu. Abdul Majeed bin Abdul Aziz bin Abi Rawad made a mistake and narrated it from Abu Sa'id al-Khudri. (Al-Irshad lil-Khalili: vol. 1, pp. 133–167; A'lam al-Hadith lil-Khattabi: vol. 1, p. 111; Hilyat al-Awliya: vol. 6, p. 342) And this is false; it has no basis. As Abu Hatim (Ilal al-Hadith, no. 362) has declared it false, and for further comments of other hadith scholars, see (Al-Irshadat fi Taqwiyat al-Ahadith bil-Shawahid wal-Mutaba'at, p. 209).

Note: In all the chains, the central narrator is Yahya bin Sa'id, but Sahl bin Saqir narrated it from Darawardi, Ibn Uyaynah, and Anas bin 'Iyad from Muhammad bin 'Amr bin Alqamah from Muhammad bin Ibrahim, whereas the aforementioned three narrators narrate this hadith from Yahya bin Sa'id only. This is a grave error of Sahl bin Saqir. (Ilal al-Daraqutni, vol. 2, p. 192)

SH Fiqh al-Sunnah: EH

① Muhammad bin Ibrahim al-Taymi is a well-known trustworthy narrator, yet Imam Ahmad said about him: “He narrates munkar (denounced) ahadith,” even though he is the central narrator of “Innamal a'malu binniyat.” The answer is that Imam Ahmad also applies the term munkar to cases of singularity, i.e., when a narrator is alone in narrating a hadith. So understand this. (Al-Raf' wal-Takmil, p. 13)

② Numerous narrators report this hadith from Yahya bin Sa'id al-Ansari, such as: Ibn Uyaynah, Yazid bin Harun, Malik, Sufyan al-Thawri, Hammad bin Zayd, Abdul Wahhab, Layth bin Sa'd, Abu Khalid al-Ahmar, Hafs bin Ghiyath, Abdullah bin Mubarak (Al-Musnad al-Jami' al-Mu'allal, vol. 33, p. 45), Sufyan al-Thawri, Hammad bin Salamah, Shu'bah, Yahya bin Sa'id al-Qattan, and a multitude whose number cannot be counted. Muhammad bin Ali al-Khashshab said: Two hundred and fifty narrators report this hadith from Yahya bin Sa'id al-Ansari. Imam Abu Abdullah al-Ansari said: I have heard this hadith from seven hundred students of Yahya bin Sa'id al-Ansari. (Al-Badr al-Munir li Ibn al-Mulaqqin, 1/654, 655) Hafiz Ibn Hajar comments on this: I do not consider this correct, and he says: Since I began seeking hadith until now, I have been collecting them, and I have not even completed one hundred. (Fath al-Bari: 1/11) Ibn al-Mulaqqin has also written an excellent commentary on this. (Al-Badr al-Munir li Ibn al-Mulaqqin: 1/654, 665)

③ Only Alqamah narrates from Sayyiduna Umar, and only Muhammad bin Ibrahim narrates from Alqamah, and only Yahya bin Sa'id al-Ansari narrates from him. Beyond that, countless people narrate from him. This has been stated with certainty by Tirmidhi, Nasa'i, Bazzar, Ibn Sakan, and al-Kinani. (Fath al-Bari: 1/11) Allamah Khattabi said: This hadith is only known through this chain; there is no other chain for it. Commenting on this, Ibn Hajar rahimahullah says: This is as he said, but with two conditions. The first condition: authenticity, because this hadith is also narrated through several defective chains which are not to be considered. The second condition: In terms of context, there are numerous narrations with similar meanings regarding the absolute, for example: «مـن قـاتـل لتكون كلمة الله هي العليا فهو فى سبيل الله». In this way, there are many authentic narrations regarding intention. But in the context of «انما الاعمال بالنيات», there is only one. (Fath al-Bari: 1/11) Ibn Mandah claimed that this hadith is narrated from several Companions radi Allahu anhum. (Al-Ma'rifah li Ibn Mandah, as referenced in Al-Badr al-Munir li Ibn al-Mulaqqin: 1/656) This is not correct. Similarly, he mentioned follow-ups which are not established. And Allah knows best what is correct. Ibn Mandah’s research is contrary to the reliable hadith scholars. The preferred view is that up to Yahya bin Sa'id al-Ansari, this chain is unique, and in the context of «انما الاعمال بالنيات», it is narrated only from Sayyiduna Umar radi Allahu anhu. Allamah Fakahani writes: “«قد روى مـن حـديـث ابي سعيد الخدري وابي هريرة وابن عباس وابن عمر و معاوية وقالوا: لا يصح مسندا الا من حديث عمر بن الخطاب»” (Riyad al-Ahkam Sharh Umdat al-Ahkam: 1/15) The research is that this hadith is narrated from Sayyiduna Abu Sa'id al-Khudri, Sayyiduna Abu Hurayrah, Sayyiduna Ibn Abbas, Sayyiduna Ibn Umar, and Sayyiduna Mu'awiyah radi Allahu anhum, and the hadith scholars have said that in musnad form, it is not authentically established from anyone except Sayyiduna Umar bin Khattab radi Allahu anhu.

SH Principles of Hadith: The principles established from this hadith: EH

SG First Principle ...... EG
Abu Ishaq al-Abnas (d. 802) says that according to Imam Tirmidhi, a hasan (good) hadith is one that is also narrated through another chain; this is not a condition for a sahih (authentic) hadith. From this, it is understood that a hadith which is sahih according to Imam Tirmidhi will not be hasan, such as «انما الاعمال بالنيات». This is unique; it has no other chain, so according to Imam Tirmidhi, it will not be hasan. (Al-Shudh al-Fayyah min Muqaddimat Ibn al-Salah: 1/126)

SG Second Principle ... EG
It is not correct to stipulate two chains for a sahih hadith; even if there is only one chain but it is authentic, then accepting that hadith is obligatory.

SG Third Principle ... EG
A solitary report (khabar wahid) that is authentically established provides certainty, not mere conjecture, as some have tried to suggest. Remember, any hadith that is authentically established provides certainty, especially the ahadith of Sahih al-Bukhari and Sahih Muslim, which are authentic and provide certain knowledge. For details, see (Ahadith al-Sahihayn bayn al-Zann wa al-Yaqin by Hafiz Thanaullah al-Zahdi).

SG Fourth Principle: ... EG
When Imam Tirmidhi says about a hadith “hasan sahih,” according to the preferred opinion, it means that the hadith has two chains: one is sahih and the other is hasan, or some hadith scholars have called it sahih and others hasan. But Imam Tirmidhi rahimahullah also called the hadith «انما الاعمال بالنيات» “hasan sahih” and himself stated: “We do not know it except from the hadith of Yahya bin Sa'id al-Ansari.” (Sunan al-Tirmidhi: 1647) In my view, no hadith scholar has called it hasan, and it has only one chain, yet Imam Tirmidhi calls it hasan sahih! So it must be said that this is Imam Tirmidhi’s own special terminology.

This hadith is not found in the mustadrakat (supplements) written on Sahih al-Bukhari. BH Benefit BE: Imam Bukhari narrated this hadith from his teacher Imam Humaydi, and Imam Humaydi included this hadith in his Musnad (28). Note that the wording «فـمـن كـانـت هـجـرته الى الله ورسوله فهجرته الى الله ورسوله» is present in Musnad Humaydi, but Imam Bukhari rahimahullah did not include it. And Imam Bukhari narrated this hadith with the chain of Imam Humaydi rahimahullah. Allamah Khattabi says that some reliable students of Imam Humaydi rahimahullah have narrated this addition, namely Abu Yahya bin Abi Maysarah and Bishr bin Musa. See (A'lam al-Hadith fi Sharh Sahih al-Bukhari lil-Khattabi: 1/109). And as a benefit, since Imam Bukhari rahimahullah was an advocate of brevity, he omitted these words when narrating from Imam Humaydi rahimahullah, and when he narrated this report from his teacher Abdullah bin Maslamah, he included these words. See (Sahih al-Bukhari: 54).