لا ثواب إلا بالنيَّة
There is no reward except through intention. According to ijmaa, this is referring to reward in the hereafter and not reward in the life of this world. There is no reward or punishment for actions unless one made the intention to carry out the action.
Intention is a condition in order to be rewarded for ibaadat. This is agreed upon according to ijmaa. However, intention is not required in certain acts of ibaadat, in order for it to be deemed correct.
Salah
If one made an intention to do the following actions, they will be rewarded for it:
- Wudhu
- Ghusl
- Masah on socks
- Removing minor impurities from clothing, the body, a place or utensils
However, if they did not make an intention to do the action, but carried out its requirements the action would be considered to be done.
For example, a person stood in the rain such that all the fardh of wudhu is complete. In this case, the person would be considered to be in a state of wudhu and therefore can pray salah with this wudhu, however, he will not be rewarded for the wudhu.
A question may arise why intention is a requirement for Tayammum to be correct, whereas it is not required for wudhu. The reason intention is required for tayammum is due to the verse mentioned in the Quran, and that tayammum by definition is to make an intention.
As for washing a dead body, to make an intention is not stipulated as a condition in order for it to be considered done. We know this due to two reasons. Firstly, the salah upon the dead person is still considered to be correct regardless of whether an intention was made or not. Secondly, the body has attained purity regardless of the intention of the person washing it. The only intention which is necessary in this case is the intention to absolve the general Muslims of their duty to carry out the washing as if no one had carried out this duty all would be sinful.
A question arises as a subsidiary to the above ruling; how many times should a person who died of drowning be washed? Imam Abu Yusuf is of the opinion that they should be washed three times. Imam Muhammad is of the opinion that if one made an intention of washing whilst retrieving the body from the water then the body should be washed twice, whereas if they did not make an intention the body should be washed thrice. Imam Abu Hanifa holds that the body should only be washed once as mentioned in Fath al-Qadeer.
As for the rest of ibaadat, intention is a requirement in order for it to be considered correct, except in the case where a person becomes Muslim. In this case, a person is not required to have an intention. We know this as the person who became a Muslim due to force, is still considered a Muslim. This is contrary to the case where a person is forced to utter a statement of disbelief. In this case, they will not be considered a disbeliever unless they intended what they uttered.
Furthermore, a person must have an intention in order to follow the Imam in salah. On the contrary, the Imam is not required to have the intention to lead a people, unless there are women in the congregation. Some like Imam al-Karkhi and Abu Hafs al-Kabeer have disagreed with this view. Others have also said the Imam needs to have an intention to lead the congregation for the prayers of Jumuah and the two Eids.
A person takes an oath that they will not lead anybody. Whilst praying another person joins the prayer such that they are the muqtadi. In this case, the prayer of both the Imam, the person who made the oath, and the muqtadi, will be considered correct. However, in this case, the person who made the oath will not be rewarded for leading the prayer. Has this person broken their oath in this situation? In the view of the Qadi, they would have broken their oath, as from the point of view of an onlooker this is what is apparent. However, in reality, he has not broken his oath.
Similar is the case of the person who took an oath, not to lead but they led the prayer for the salah of jumu’ah. The prayer will still be valid for both the imam and the muqtadi.
One must have the intention to deliver the khutbah of jumu’ah in order for it to be correct. Such that if a person delivering the khutbah ascended the pulpit, sneezed and said Alhamdulillah as a reply to the sneeze not intending it for the khutbah, it would not be correct. This hamd cannot replace the hamd for khutbah as is mentioned in Fath al-Qadeer and others. The ruling for jumu’ah salah is the same for the khutbah of Eid, even though the khutbah of jumu’ah takes place before the prayer whereas the khutbah of Eid takes place after the prayer.
As for adhan, intention is not a requirement in order for it to be deemed correct, however as mentioned previously, one will not be rewarded for the action unless they intended to carry it out.
With regards to covering the awrah, intention is not required in order for it to be deemed correct. There is no difference of opinion in this matter.
Summary
Generally, in taharah and salah intention is not needed in order for the action to be deemed correct, however, if one wants to attain reward then intention is needed. However, in some cases, an intention is needed, as highlighted in the table below.
| Scenario | Intention needed |
| Wudhu | No |
| Ghusl | No |
| Masah | No |
| Removing impurity from body/clothing | No |
| Tayammum | Yes |
| Washing dead body | No |
| To become Muslim | No |
| To become non-Muslim | Yes |
| Imam to lead salah (without women) | No |
| Imam to lead salah with women | Yes |
| Person to follow the imam | Yes |
| To deliver khutbah | Yes |
| To give adhan | No |
| To cover the awrah | No |
Zakah
Zakah will not be considered to have been carried out if one did not intend to do so at the time of giving money.
Sawm
In order for fasting to be correct, one must make an intention for it every day. This is the same whether it is a fardh, sunnah or nafl fast, the intention should be specified for each day.
I’tikaaf also requires an intention, regardless of whether it is a fardh, sunnah or nafl i’tikaaf.
Hajj
Intention is also a requirement for Hajj to be considered correct. This is regardless of whether it is a fardh hajj or nafl hajj. Likewise, umrah also requires an intention.
Miscellaneous Acts
In order for kaffarah[1] to be considered correct one must have an intention. This is regardless of whether they are freeing a slave, fasting, or feeding the poor.
In order for the udhiyyah to be correct, it is necessary to have an intention at the time of buying the animal and not at the time of sacrifice. A subsidiary case where a person buys an animal with the intention of udhiyyah, and someone else slaughters this animal without the permission of the owner, in this case, if the owner considers it to be sacrificed and does not seek compensation for the animal then his udhiyyah will be considered to be done. If, however, the owner seeks compensation for the loss of his slaughter, his udhiyyah will not be considered done.
As for the freeing of a slave, we do not consider it to be an act of ibadah, as it is considered to be correct if a non-Muslim frees a slave, and there is no ibadah for a non-Muslim. Therefore, if a Muslim frees a slave for the sake of Allah they will be rewarded for their action. However, if they free a slave without an intention, it will be correct but they will not be rewarded for it.
As for jihad, it requires an intention. As for leaving a will, it is similar to the case of freeing a slave, if it is done with the intention of attaining the pleasure of Allah one will be rewarded for it, if not then the action will still be considered to be correct. As for waqf (leaving of land for the purpose of building a mosque etc.) intention is not a requirement for it to be considered correct, however, it is required for one to attain reward. This is because a non-Muslim can give a piece of land as waqf and it will be accepted from them.
As for nikah, it is said that it is close to ibadah, such that being married is said to be more virtuous than being unmarried. As marriage is an emphasised sunnah, one is required to have an intention in order to be rewarded for it. This intention can be to protect oneself, keep oneself from haram acts or to have children. However, an intention is not required in order for the nikah to be correct, such that a person can be married even if they uttered so in jest.
As for qadaa, it is said that it is from ibadaat, therefore reward for it is dependent upon one’s intention. Likewise, the establishment of capital punishment and warnings, as well as rulings relating to establishing guardianship and giving testimony in court will also require an intention in order to be rewarded for it.
As for those things which are permissible like eating, drinking and sleeping, if through it one intends strength to follow the commands of Allah and get closer to Him, they will be rewarded for it.
Transactions
As for trade, intention is not a requirement for it. This is the same case for cancelling transactions[2] and renting, intention is not a requirement for it to be correct.
As for gifting[3], intention is not a requirement, such that it is said if someone gifted an item in jest, the gifting would be correct. However, if one were to take possession of an item, supposedly as a gift, the gifting would not have occurred. This is not because intention is required, as we have previously said intention is not a requirement, but rather because the condition of being pleased with giving the gift is not met. For this reason, if one is forced to gift an item to a person, we will say that the gifting is not correct.
This is in contrast to divorce and freeing of a slave, where even if one is forced to utter words of divorce or freedom, the divorce or freeing of the slave would have occurred, as being pleased with the outcome[4] is not a condition for both talaq and itq.
Divorce
As for talaq[5] this of two types; sareeh[6] and kinayah[7].
As for talaq sareeh, this does not require an intention for it to occur. Such that if a man was to divorce his wife whilst being unaware or by mistake the divorce would occur. If talaq is uttered by mispronouncing the letters[8], then divorce will occur as long as the wife was intended.
If a man is teaching or revising the topic of divorce in the presence of his wife and he says “You are divorced”, then divorce will not occur. Likewise, if he wrote “My wife is divorced” or “You are divorced” and the wife asked him to read it to her and he does so, then divorce will not occur, as he did not have an intention to divorce her with those words[9].
If a man divorces his wife in jest, then this will occur[10] as the Prophet ﷺ has said:
“ ثَلاَثٌ جِدُّهُنَّ جِدٌّ وَهَزْلُهُنَّ جِدٌّ النِّكَاحُ وَالطَّلاَقُ وَالرَّجْعَةُ ”
Narrated Abu Hurayrah: The Prophet (ﷺ) said: There are three things which, whether undertaken seriously or in jest, are treated as serious: Marriage, divorce and taking back a wife (after a divorce which is not final)[11].
Furthermore, a man cannot intend to give three talaq with the words “you are divorced”[12]. Rather only one talaq will occur. Nor can a man intend to give a talaq baain[13], through these words, “you are divorced”, rather he will need to change the words to encompass the meaning of three, such as by specifying the number.
In addition, two talaqs will not occur[14] by using the masdar “انت الطلاق”, as the masdar does not encompass the meaning of two, but rather only the meaning of one or plural. Therefore, if the man intended three talaq by these words, three would occur, otherwise the default would be that one talaq has occurred.
As for talaq kinayah[15], this requires an intention for it to occur. This is regardless of whether there is a mention of talaq with it or not.
With regards to tafweed talaq[16], khula’[17], iylaa[18] and zihaar[19], that which is clear from them does not require an intention. That which is unclear, will require an intention for it to occur. As for ruja’ah, it is like nikah, that which is clear does not require an intention, and that which is unclear will require an intention.
Oaths
As for yameen[20] there is no requirement for an intention. Therefore, the oath will be binding regardless of whether it was done on purpose, accidentally, mistakenly or forced upon.
As for Iqraar[21] and wakaalah[22], it is considered to be correct without an intention. Likewise, iidaa’ [23], ia’rah[24], qadhf[25] and stealing does not require an intention to be considered to have occurred.
Capital punishment
As for qisas[26], it is dependent upon the intention of the killer. However, it is said that intention is something which is hidden, therefore the tool used for killing will be looked at. If the person was killed with a tool which generally splits objects into pieces then it will be considered to have been done intentionally, and therefore qisas will be obligatory.
As for the case where the object used to kill does not generally split objects into pieces, but does so the majority of the time, then it will resemble the case where one killed on purpose, there is no qisas according to Imam Abu Hanifa. Finally, in the case where it was a mistake[27],, then qisas will not be ordained, rather it will take the ruling as mentioned in the chapters of jinayaat[28].
Recital of the Quran
It is said that the Quran changes from being Quran depending on the intention of the reciter, such that it is permissible for a haaidah[29] and junub[30] to recite adhkaar[31] as long as they intend dhikr through it, and to recite duas as long as they intend dua through it. Therefore, in this case one would not say they are reciting Quran, but rather doing dhikr or dua.
An objection may arise; if one were to pray salah and recite Quran with the intention of doing dhikr, their salah will still be accepted. In the commentary of Kanz it is mentioned that as the Quran is still being read in its designated place it will be valid, and it is not changed here due to azeemah[32]. Likewise, the person who reads surah Fatiha is the salah of Janazah[33] with the intention of dhikr, it is not impermissible for him to do so.
Leaving prohibited actions
As for leaving something has been prohibited, it does not require an intention. However, in order to attain reward, one must exercise some form of restraint, that is one is able to carry out the action, and their heart desires to do so, but they restrain themselves out of fear of Allah, then in this case they will be rewarded. If there is no element of restraint, or they are not able to carry out the action then there will be no reward. For example, one will not be rewarded for refraining from adultery, if they are locked up and unable to go out. Nor will an impotent man be rewarded for refraining from adultery. Likewise, a blind person will not be rewarded for refraining from looking at something haram.
[1] Recompense for missing salah, sawm or breaking an oath
[2] إقالة
[3] الهبة
[4] الرضا ليس بشرطهما
[5] Divorce
[6] Divorce using clear words, such as “You are divorced”
[7] Divorce using unclear words, such as “I never want to see you again”.
[8] or diactrical marks
[9] The divorce might occur قضاء (according to the qadi), but not ديانة
[10] Both قضاء and ديانة
[11] Sunan Abi Dawud 2194
[12] انت طالق، as stated in Qudoori. However, words such as انت الطالق, انت طالق الطلاق, انت طالق طلاقاً, if there is no intention the one talaq will occur, if however, there is an intention for two only one would occur, and if there is an intention for three, then three would occur.
[13] Irrevocable divorce, which is to give divorce three times in one go, or to give divorce on three separate occasions within one tuhr period.
[14]Except in the case of a slave
[15] Using unclear words for divorce such as “you are single”, “you are haram for me” etc.
[16] When the right to give talaq is delegated to the wife by saying طلقي نفسك or the like
[17] When the wife pays a sum of money to husband in order for him to divorce her
[18] When a man says to his wife “I will not come next to you for four months” and four months pass, then one talaq baain will occur
[19] When a man says to his wife “You are to me like the back of my mother”, the wife become haram upon him
[20] Oaths by taking the name of Allah
[21] When one testifies against themself, such as saying “I owe this much to so and so”
[22] Transferring of guardianship to someone else for transactions
[23] To make a claim/accuse/testify against someone
[24] To be given a service/benefit without needing to pay for it such as someone saying “I will feed you this” or “I will carry you on this animal” or “My house is a place of residence for you”
[25] To accuse someone of adultery
[26] Capital punishment
[27] Such as when one intends to shoot an arrow at a person thinking they are an animal (mistake in intention), or such as when one intends to hit a target, but hits a person (mistake in action).
[28] Chapter on recompense, in this case the compensation will be kaffarah (freeing a Muslim slave) and giving blood money.
[29] Woman in the state of menstruation
[30] Person in need of fardh ghusl
[31] Verses of remembrance, such as saying “subhnallah” or “la ilaha illa Allah”
[32] Its greatness
[33] There is no Quran recitation in the salah of Janazah
