وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَهُ زَيْدٌ الشَّحَّامُ إِنِّي سَمِعْتُكَ تَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَكَيْفَ تَكُونُ النِّيَّةُ خَيْراً مِنَ الْعَمَلِ
And by his chain,
‘From Abu Abdullah-asws, Zayd Al-Shaham had said to him-asws, ‘I heard you-asws saying: ‘Intention of the Momin is better than his deed’, so how can the intention be better than the deed?’
قَالَ لِأَنَّ الْعَمَلَ إِنَّمَا كَانَ رِئَاءَ الْمَخْلُوقِينَ وَ النِّيَّةَ خَالِصَةٌ لِرَبِّ الْعَالَمِينَ فَيُعْطِي عَزَّ وَ جَلَّ عَلَى النِّيَّةِ مَا لَا يُعْطِي عَلَى الْعَمَلِ
He-asws said: ‘Because the deed rather (sometimes) was to show off to the people while the intention is purely for Lord-azwj of the worlds. So the Mighty and Majestic Gives upon the intention what He-azwj does not Give upon the deed’’.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ لَيَنْوِي مِنْ نَهَارِهِ أَنْ يُصَلِّيَ بِاللَّيْلِ فَتَغْلِبُهُ عَيْنُهُ فَيَنَامُ فَيُثْبِتُ اللَّهُ لَهُ صَلَاتَهُ وَ يَكْتُبُ نَفَسَهُ تَسْبِيحاً وَ يَجْعَلُ نَوْمَهُ صَدَقَةً.
Abu Abdullah-asws said: ‘The servant intend from his day that he will pray Salat at night, but his eyes overcome him, so he sleeps. Allah-azwj Affirms his Salat for him and Writes his breathing as Glorification, and Makes his sleep to be charity’’.[1]
ضا، فقه الرضا عليه السلام أَرْوِي عَنِ الْعَالِمِ ع أَنَّهُ قَالَ: نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ لِأَنَّهُ يَنْوِي خَيْراً مِنْ عَمَلِهِ وَ نِيَّةُ الْفَاجِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ
(The book) ‘Fiqh Al-Reza-asws’, may the greeting be upon him-asws – It is reported from the scholar-asws having said: ‘Intention of the Momin is better than his deed, because he intends good from his deed, while intention of the immoral is eviler from his deed, and ever worker works based upon his intention’.
وَ نَرْوِي نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُطِيقُهُ وَ لَا يَقْدِرُ عَلَيْهِ
And we are reporting, ‘Intention of the Momin is better than his deed because he intends from the good what he cannot endure nor is he able upon it’.
وَ رُوِيَ مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ فِي رِزْقِهِ
And it is reported, ‘One whose intention is good, Allah-azwj will Increase in his sustenance’.
وَ سَأَلْتُ الْعَالِمَ ع عَنْ قَوْلِ اللَّهِ خُذُوا ما آتَيْناكُمْ بِقُوَّةٍ قُوَّةُ الْأَبْدَانِ أَمْ قُوَّةُ الْقُلُوبِ
And I asked the scholar-asws about Words of Allah-azwj: “Grab what We have Given you with strength [2:63], ‘Is it strength of the bodies or strength of the hearts?’
فَقَالَ جَمِيعاً
He-asws said: ‘Both together’.
وَ قَالَ لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ
And he-asws said: ‘There is no word except with deed, nor any deed except with intention, nor any intention except by hitting (conducting by) the Sunnah’.
وَ نَرْوِي حُسْنُ الْخُلُقِ سَجِيَّةٌ وَ نِيَّةٌ وَ صَاحِبُ النِّيَّةِ أَفْضَلُ
And we are reported, ‘Good manners in character, and the owner of the intention is superior’.
وَ نَرْوِي مَا ضَعُفَتْ نِيَّةٌ عَنْ نِيَّةٍ.
And we are reporting: ‘And intention is not weakened from an intention’’.[2]
– وَ أَرْوِي عَنْهُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَسَأَلْتُهُ عَنْ مَعْنَى ذَلِكَ فَقَالَ الْعَمَلُ يَدْخُلُهُ الرِّيَاءُ وَ النِّيَّةُ لَا يَدْخُلُهَا الرِّيَاءُ
And it is reported from him-asws: ‘Intention of the Momin is better than his deed’. I asked him‑asws about the meaning of that. He-asws said: ‘The deed is such, the showing off enters it while the intention is such, the showing off does not enter it’.
وَ سَأَلْتُ الْعَالِمَ ع عَنْ تَفْسِيرِ نِيَّةُ الْمُؤْمِنِ خَيْرٌ قَالَ إِنَّهُ رُبَّمَا انْتَهَتْ بِالْإِنْسَانِ حَالُهُ مِنْ مَرَضٍ أَوْ خَوْفٍ فَتُفَارِقُهُ الْأَعْمَالُ وَ مَعَهُ نِيَّتُهُ فَلِذَلِكَ الْوَقْتِ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ
And I asked the scholar-asws about interpretation of ‘The intention of a Momin is better (than his deed)’. He-asws said: ‘Sometimes a state of with the human being ends up in illness or fear, so the deeds separate from him (do not get performed) and the intention (remains) with him. So, for that time, intention of the Momin is better than his deed’.
وَ فِي وَجْهٍ آخَرَ أَنَّهَا لَا يُفَارِقُهُ عَقْلُهُ أَوْ نَفْسُهُ وَ الْأَعْمَالُ قَدْ يُفَارِقُهُ قَبْلَ مُفَارَقَةِ الْعَقْلِ وَ النَّفْسِ.
And in another aspect, his intellect does not separate from him, or his soul, while the deeds would have separated from him before the separation of the intellect and the soul’’.[3]
المجالس للمفيد أَبُو غَالِبٍ أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ جَدِّهِ مُحَمَّدِ بْنِ سُلَيْمَانَ عَنْ مُحَمَّدِ بْنِ الْحُسَيْنِ عَنْ مُحَمَّدِ بْنِ سِنَانٍ عَنْ حَمْزَةَ بْنِ الطَّيَّارِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: إِنَّمَا قَدَّرَ اللَّهُ عَوْنَ الْعِبَادِ عَلَى قَدْرِ نِيَّاتِهِمْ فَمَنْ صَحَّتْ نِيَّتُهُ تَمَّ عَوْنُ اللَّهِ لَهُ وَ مَنْ قَصُرَتْ نِيَّتُهُ قَصُرَ عَنْهُ الْعَوْنُ بِقَدْرِ الَّذِي قَصَّرَ.
(The book) ‘Al Majalis’ of Al Mufeed – Abu Ghalib Ahmad Bin Muhammad, from his grandfather Muhammad Bin Suleyman, from Muhammad Bin Al-Husayn, from Muhammad Bin Sinan, from Hamza Al Tayyar,
‘But rather Allah-azwj measures out the Assistance of the servants based upon the value of their intention. The one whose intention is healthy then Allah-azwj is an Assistant for him, and one whose intention is deficient, the Assistance will be deficient from him by a measurement of which is deficient’’.[4]
غوالي اللئالي عَنِ النَّبِيِّ ص إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ إِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ فَهِجْرَتُهُ إِلَى اللَّهِ وَ رَسُولِهِ وَ مَنْ كَانَتْ هِجْرَتُهُ إِلَى دُنْيَا يُصِيبُهَا أَوِ امْرَأَةٍ يَتَزَوَّجُهَا فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ.
(The book) ‘Gawaly Al La’ail’ –
‘From the Prophet-saww: ‘But rather the deeds are with the intentions, and rather for every person is what he intends. So, the one whose emigration were to be to Allah-azwj and His-azwj Rasool-saww, so his emigration is to Allah-azwj and His-azwj Rasool-saww, and the one whose emigration is to the world he (wants to) attain, or a woman he (wants to) marry, so his emigration is to what he has emigrated to’’.[5]
الأمالي للشيخ الطوسي جَمَاعَةٌ عَنْ أَبِي الْمُفَضَّلِ عَنْ أَحْمَدَ بْنِ إِسْحَاقَ الْمُوسَوِيِّ عَنْ أَبِيهِ إِسْحَاقَ بْنِ الْعَبَّاسِ عَنْ إِسْمَاعِيلَ بْنِ مُحَمَّدِ بْنِ إِسْحَاقَ بْنِ جَعْفَرٍ عَنْ عَلِيِّ بْنِ جَعْفَرٍ وَ عَلِيِّ بْنِ مُوسَى عَنْ مُوسَى بْنِ جَعْفَرٍ عَنْ آبَائِهِ ع أَنَّ رَسُولَ اللَّهِ ص أَغْزَى عَلِيّاً فِي سَرِيَّةٍ وَ أَمَرَ الْمُسْلِمِينَ أَنْ يَنْتَدِبُوا مَعَهُ فِي سَرِيَّتِهِ
(The book) ‘Al Amaali’ of the sheyk Al Tusi – a group, from Abu Al Mufazzal, from Ahmad Bin Is’haq Al Musawy, from his father Is’haq Bin Al Abbas, from ismail Bin Muhammad Bin Is’haq Bin Ja’far,
‘From Ali son of Ja’far-asws, and Ali-asws Bin Musa-asws, from Musa-asws Bin Ja’far-asws, from his-asws forefathers-asws: ‘Rasool-Allah-saww sent Ali-asws in a battalion and ordered the Muslims to enlist (to go) with him-asws in his-asws battalion.
فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ لِأَخٍ لَهُ اغْزُ بِنَا فِي سَرِيَّةِ عَلِيٍّ لَعَلَّنَا نُصِيبُ خَادِماً أَوْ دَابَّةً أَوْ شَيْئاً بِهِ
A man from the helpers said to a brother of his, ‘Come to battle with us in a battalion of Ali‑asws, perhaps we shall attain a servant, or an animal, or something we can reach somewhere with it’.
فَبَلَغَ النَّبِيَّ ص قَوْلُهُ فَقَالَ إِنَّمَا الْأَعْمَالُ بِالنِّيَّاتِ وَ لِكُلِّ امْرِئٍ مَا نَوَى فَمَنْ غَزَا ابْتِغَاءَ مَا عِنْدَ اللَّهِ عَزَّ وَ جَلَ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ عَزَّ وَ جَلَّ وَ مَنْ غَزَا يُرِيدُ عَرَضَ الدُّنْيَا أَوْ نَوَى عِقَالًا لَمْ يَكُنْ لَهُ إِلَّا مَا نَوَى.
His words reached the Prophet-saww. He-saww said: ‘But rather, the deeds are with the intentions, and for every person is what he intends. The one who battles seeking what is in the Presence of Allah-azwj Mighty and Majestic: so his Recompense would fall upon Allah; [4:100] Mighty and Majestic, and the one who battles intending a display of the world or seizure (booty), there would not be for him except what he intends’’.[6]
وَ بِإِسْنَادِهِ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ لَهُ زَيْدٌ الشَّحَّامُ إِنِّي سَمِعْتُكَ تَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَكَيْفَ تَكُونُ النِّيَّةُ خَيْراً مِنَ الْعَمَلِ
And by his chain,
‘From Abu Abdullah-asws, Zayd Al-Shaham had said to him-asws, ‘I heard you-asws saying: ‘Intention of the Momin is better than his deed’, so how can the intention be better than the deed?’
قَالَ لِأَنَّ الْعَمَلَ إِنَّمَا كَانَ رِئَاءَ الْمَخْلُوقِينَ وَ النِّيَّةَ خَالِصَةٌ لِرَبِّ الْعَالَمِينَ فَيُعْطِي عَزَّ وَ جَلَّ عَلَى النِّيَّةِ مَا لَا يُعْطِي عَلَى الْعَمَلِ
He-asws said: ‘Because the deed rather (sometimes) was to show off to the people while the intention is purely for Lord-azwj of the worlds. So, the Mighty and Majestic Gives upon the intention what He-azwj does not Give upon the deed’’.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ لَيَنْوِي مِنْ نَهَارِهِ أَنْ يُصَلِّيَ بِاللَّيْلِ فَتَغْلِبُهُ عَيْنُهُ فَيَنَامُ فَيُثْبِتُ اللَّهُ لَهُ صَلَاتَهُ وَ يَكْتُبُ نَفَسَهُ تَسْبِيحاً وَ يَجْعَلُ نَوْمَهُ صَدَقَةً.
Abu Abdullah-asws said: ‘The servant intend from his day that he will pray Salat at night, but his eyes overcome him, so he sleeps. Allah-azwj Affirms his Salat for him and Writes his breathing as Glorification, and Makes his sleep to be charity’’.[7]
وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ ابْنَ آدَمَ إِذَا هَمَّ بِالْحَسَنَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ إِذَا هَمَّ بِالسَّيِّئَةِ لَمْ يُكْتَبْ عَلَيْهِ شَيْءٌ حَتَّى يَعْمَلَ.
And it has been referred in the Hadeeth: ‘The son of Adam-as, when he thinks of the good deed, a good deed is written for him, and when he thinks of the evil deed, nothing is written upon him until he (actually) does it’’.[8]
الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ الْقَاسِمِ بْنِ مُحَمَّدٍ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Qasim Bin Muhammad, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘Abu Abdullah-asws having said: ‘But rather people of the Fire would be eternally in the Fire because their intentions in the world were that if they had been there eternally in it they would have disobeyed Allah-azwj for ever!
وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ
And rather, the people of Paradise will be in the Paradise eternally because their intentions in the world were that if they had remained in it (eternally), they would have obeyed Allah-azwj for ever. So it is with the intentions, those ones and these ones will be there eternally’.
ثُمَّ تَلَا قَوْلَهُ تَعَالَى قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ قَالَ عَلَى نِيَّتِهِ.
Then he-asws recited Words of the Exalted: Say: ‘Every one acts according to his own disposition; [17:84]. He-asws said: ‘Upon his intention’’.[9]
الخصال ابْنُ الْمُتَوَكِّلِ عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا حَسَبَ لِقُرَشِيٍّ وَ لَا عَرَبِيٍّ إِلَّا بِتَوَاضُعٍ وَ لَا كَرَمَ إِلَّا بِتَقْوَى وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عِبَادَةَ إِلَّا بِتَفَقُّهٍ
(The book) ‘Al Khisaal’ – Ibn Al Mutawakkil, from Al Himeyri, from Ibn Isa, from Ibn Mahboub, from Malik Bin Atiya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is neither any rank for a Qureyshi nor for an Arabian except with humbleness, and there is no honour except with piety, nor any deed except with intention, nor worship except with understanding.
أَلَا وَ إِنَّ أَبْغَضَ النَّاسِ إِلَى اللَّهِ عَزَّ وَ جَلَّ مَنْ يَقْتَدِي بِسُنَّةِ إِمَامٍ وَ لَا يَقْتَدِي بِأَعْمَالِهِ.
Indeed, and the most hateful of the people to Allah-azwj Mighty and Majestic is one who believes in Sunnah of an Imam-asws and not follow his-asws deeds’’.[10]
الأمالي للشيخ الطوسي الْمُفِيدُ عَنِ ابْنِ قُولَوَيْهِ عَنِ الْكُلَيْنِيِّ عَنْ عَلِيِّ بْنِ إِبْرَاهِيمَ عَنِ الْيَقْطِينِيِّ عَنْ يُونُسَ عَنْ أَبِي الْوَلِيدِ عَنِ الْحَسَنِ بْنِ زِيَادٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ صَدَقَ لِسَانُهُ زَكَى عَمَلُهُ وَ مَنْ حَسُنَتْ نِيَّتُهُ زِيدَ فِي رِزْقِهِ وَ مَنْ حَسُنَ بِرُّهُ بِأَهْلِ بَيْتِهِ زِيدَ فِي عُمُرِهِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Al Mufeed, from Ibn Qawlawiya, from Al Kulayni, from Ali Bin Ibrahim, from Al Yaqteeny, from Yunus, from Abu Al Waleed, from Al-Hassan Bin Ziyad who said,
‘Abu Abdullah-asws said: ‘One whose tongue is truthful, his deeds would be pure, and one whose intention is good, there will be an enhancement in his sustenance, and the one whose righteousness with his family members is good, there will be an enhancement in his lifespan’’.[11]
علل الشرائع أَبِي عَنْ حَبِيبِ بْنِ الْحُسَيْنِ الْكُوفِيِّ عَنِ ابْنِ أَبِي الْخَطَّابِ عَنْ أَحْمَدَ بْنِ صَبِيحٍ عَنْ زَيْدٍ الشَّحَّامِ قَالَ: قُلْتُ لِأَبِي عَبْدِ اللَّهِ ع إِنِّي سَمِعْتُكَ تَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ فَكَيْفَ تَكُونُ النِّيَّةُ خَيْراً مِنَ الْعَمَلِ
(The book) ‘Ilal Al Sharaie’ – My father, from Habeeb Bin Al-Husayn Al Kufy, from Ibn Abu Al Khattab, from Ahmad Bin Sabeeh, from Zayd Al Shaham who said,
‘I said to Abu Abdullah-asws, ‘I heard you-asws saying: ‘Intention of the Momin is better than his deed’, so how can the intention be better than the deed?’
قَالَ لِأَنَّ الْعَمَلَ رُبَّمَا كَانَ رِيَاءَ الْمَخْلُوقِينَ وَ النِّيَّةُ خَالِصَةٌ لِرَبِّ الْعَالَمِينَ فَيُعْطِي عَزَّ وَ جَلَّ عَلَى النِّيَّةِ مَا لَا يُعْطِي عَلَى الْعَمَلِ
He-asws said: ‘Because the deed sometimes would be showing off to the people while the intention would be sincerely for Lord-azwj of the worlds. So the Mighty and Majestic Gives upon the intention what He-azwj does not Give upon the deed’.
قَالَ أَبُو عَبْدِ اللَّهِ ع إِنَّ الْعَبْدَ لَيَنْوِي مِنْ نَهَارِهِ أَنْ يُصَلِّيَ بِاللَّيْلِ فَتَغْلِبُهُ عَيْنُهُ فَيَنَامُ فَيُثْبِتُ اللَّهُ لَهُ صَلَاتَهُ وَ يَكْتُبُ نَفَسَهُ تَسْبِيحاً وَ يَجْعَلُ نَوْمَهُ عَلَيْهِ صَدَقَةً.
Abu Abdullah-asws said: ‘The servant intends from his day that he will be praying Salat at night, but his eyes get overcome so he sleeps. Allah-azwj Affirms his Salat for him, and He-azwj Writes his breathing as Glorification and Makes his sleep upon him as charity’’.[12]
الأمالي للشيخ الطوسي ابْنُ الصَّلْتِ عَنِ ابْنِ عُقْدَةَ عَنِ الْمُنْذِرِ بْنِ مُحَمَّدٍ عَنْ أَحْمَدَ بْنِ يَحْيَى الضَّبِّيِّ عَنْ مُوسَى بْنِ الْقَاسِمِ عَنْ أَبِي الصَّلْتِ عَنِ الرِّضَا ع عَنْ آبَائِهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا قَوْلَ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا قَوْلَ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Al Salt, from Ibn Uqdah, from Al Munzir Bin Muhammad, from Ahmad Bin Yahya Al Zaby, from Msa Bin Al Qasim, from Abu Al Salt,
‘From Al-Reza-asws, from his-asws forefathers-asws having said: ‘Rasool-Allah-saww: ‘There is no word except with a deed, and there is neither any word nor a deed except with intention, and there is neither any word nor deed nor intention except with hitting (conducting by) the Sunnah’’.[13]
– ما، الأمالي للشيخ الطوسي ابْنُ مَخْلَدٍ عَنْ أَبِي عَمْرٍو عَنْ مُحَمَّدِ بْنِ هِشَامٍ الْمَرْوَزِيِّ عَنْ يَحْيَى بْنِ عُثْمَانَ عَنْ بَقِيَّةَ عَنْ إِسْمَاعِيلَ الْبَصْرِيِّ يَعْنِي ابْنَ عُلَيَّةَ عَنْ أَبَانٍ عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ ص لَا يُقْبَلُ قَوْلٌ إِلَّا بِعَمَلٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ إِلَّا بِنِيَّةٍ وَ لَا يُقْبَلُ قَوْلٌ وَ عَمَلٌ وَ نِيَّةٌ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Al Amaali’ of the sheykh Al Tusi – Ibn Makhlad, from Abu Amro, from Muhammad Bin Hisham Al Marouzy, from Yahya Bin Usman, from Baqiya, from Ismail Al Basry, meaning Ibn Ulya, from Aban, from Anas (well-known fabricator) who said,
‘Rasool-Allah-saww said: ‘A word is not Accepted except with deed, nor is a word and deed Accepted except with intention, nor is a word and deed and intention Accepted except by hitting (conducting by) the Sunnah’’.[14]
بصائر الدرجات أَحْمَدُ بْنُ مُحَمَّدٍ عَنْ مُحَمَّدٍ الْبَرْقِيِّ عَنْ إِبْرَاهِيمَ بْنِ إِسْحَاقَ عَنْ أَبِي عُثْمَانَ الْعَبْدِيِّ عَنْ جَعْفَرٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ع قَالَ قَالَ رَسُولُ اللَّهِ ص لَا قَوْلَ إِلَّا بِعَمَلٍ وَ لَا عَمَلَ إِلَّا بِنِيَّةٍ وَ لَا عَمَلَ وَ لَا نِيَّةَ إِلَّا بِإِصَابَةِ السُّنَّةِ.
(The book) ‘Basaair Al Darajaat’ – Ahmad Bin Muhammad, from Muhammad Al Barqy, from Ibrahim Bin Is’haq, from Abu Usman Al Abdy,
‘From Ja’far-asws, from his-asws father-asws, from Ali-asws having said: ‘Rasool-Allah-saww said: ‘There is no word except with deed, and there is no deed except with intention, and there is neither a deed nor an intention except by hitting (conducting by) the Sunnah’’.[15]
المحاسن عَنِ ابْنِ فَضَّالٍ عَنْ مُحَمَّدٍ عَنِ الثُّمَالِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: لَوْ نَظَرَ النَّاسُ إِلَى مَرْدُودِ الْأَعْمَالِ مِنَ السَّمَاءِ لَقَالُوا مَا يَقْبَلُ اللَّهُ مِنْ أَحَدٍ عَمَلًا.
(The book) ‘Al Mahasin’ – Ibn Fazzal, from Muhammad, from Al Sumali,
‘From Abu Abdullah-asws having said: ‘If the people were to look at the deeds rejected from the sky, they would say, ‘Allah-azwj does not Accept deeds from anyone!’’[16]
المحاسن النَّوْفَلِيُّ عَنِ السَّكُونِيِّ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْفَاجِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ بِنِيَّتِهِ.
(The book) ‘Al Mahasin’ – Al Nowfaly, from Al Sakuny,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed, and intention of the immoral is eviler than his deed, and every worker works with his intention’’.[17]
المحاسن الْوَشَّاءُ عَنِ ابْنِ فَضَّالٍ عَنِ الْمُثَنَّى الْحَنَّاطِ عَنْ مُحَمَّدِ بْنِ مُسْلِمٍ قَالَ قَالَ أَبُو عَبْدِ اللَّهِ ع مَنْ حَسُنَتْ نِيَّتُهُ زَادَ اللَّهُ فِي رِزْقِهِ.
(The book) ‘Al Mahasin’ – Al Washa, from Ibn Fazzal, from Al Musanna Al Hannat, from Muhammad Bin Muslim who said,
‘Abu Abdullah-asws said: ‘One whose intention is good, Allah-azwj will Increase in his sustenance’’.[18]
المحاسن الْقَاسَانِيُّ عَنِ الْأَصْبَهَانِيِّ عَنِ الْمِنْقَرِيِّ عَنْ أَحْمَدَ بْنِ يُونُسَ عَنْ أَبِي هَاشِمٍ قَالَ: سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنِ الْخُلُودِ فِي الْجَنَّةِ وَ النَّارِ فَقَالَ إِنَّمَا خُلِّدَ أَهْلُ النَّارِ فِي النَّارِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ خُلِّدُوا فِيهَا أَنْ يَعْصُوا اللَّهَ أَبَداً
(The book) ‘Al Mahasin’ – Al Qasany, from Al Asbahany, from Al Minqary, from Ahmad Bin Yunus, from Abu Hashim who said,
‘I asked Abu Abdullah-asws about the eternality in the Paradise and the Fire. He-asws said: ‘But rather, the eternality of people of the Fire in the Fire is because of their intentions which were in the world, that had they been eternally therein, they would have disobeyed Allah-azwj for ever!
وَ إِنَّمَا خُلِّدَ أَهْلُ الْجَنَّةِ فِي الْجَنَّةِ لِأَنَّ نِيَّاتِهِمْ كَانَتْ فِي الدُّنْيَا أَنْ لَوْ بَقُوا فِيهَا أَنْ يُطِيعُوا اللَّهَ أَبَداً فَبِالنِّيَّاتِ خُلِّدَ هَؤُلَاءِ وَ هَؤُلَاءِ
But rather, eternality of the people of Paradise in the Paradise is because of their intentions which were in the world that had they remain in it (eternally) they would have obeyed Allah-azwj for ever! It is by the intentions, eternality of those ones and these ones!’
ثُمَّ تَلَا قَوْلَهُ قُلْ كُلٌّ يَعْمَلُ عَلى شاكِلَتِهِ أَيْ عَلَى نِيَّتِهِ.
Then he-asws recited: Say: ‘Every one acts according to his own disposition; [17:84] – i.e. upon his intention’’.[19]
قَالَ اللَّهُ عَزَّ وَ جَلَ يَا عِيسَى لَا يَصْلُحُ لِسَانَانِ فِي فَمٍ وَاحِدٍ وَ لَا قَلْبَانِ فِي صَدْرٍ وَاحِدٍ وَ كَذَلِكَ الْأَذْهَانُ.
Allah-azwj Mighty and Majestic: O Isa-as! It is not correct having two tongues in one mouth, nor two hearts in one chest, and like that are the minds (in one head)’’.[20]
الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed, and intention of the Kafir is eviler than his deed, and every worker works based upon his intention’’.[21]
الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ ابْنِ مَحْبُوبٍ عَنْ مَالِكِ بْنِ عَطِيَّةَ عَنِ الثُّمَالِيِّ عَنْ عَلِيِّ بْنِ الْحُسَيْنِ ع قَالَ: لَا عَمَلَ إِلَّا بِنِيَّةٍ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Ibn Mahboub, from Malik Bin Atiyya, from Al Sumali,
‘From Ali-asws Bin Al-Husayn-asws having said: ‘There is no deed except with intention’’.[22]
وَ يُؤَيِّدُهُمَا الْخَبَرُ الثَّالِثُ وَ الْخَامِسُ وَ مَا رَوَاهُ الصَّدُوقُ ره فِي عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُدْرِكُهُ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّ الْكَافِرَ يَنْوِي الشَّرَّ وَ يَأْمُلُ مِنَ الشَّرِّ مَا لَا يُدْرِكُهُ.
And these two are supported by the third Hadeeth, and the fifth, and what is reported by Al Sadouq in (the book) ‘Ilal Al Sharaie’ by his chain,
‘From Abu Ja’’far-asws having said: ‘Intention of the Momin is better than his deed, and that is because he intends from the good what he has not come across yet, and intention of the Kafir is eviler than his deed, and that is because the Kafir intends the evil, and he hopes from the evil what he has not come across it yet’’.[23]
وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ ابْنَ آدَمَ إِذَا هَمَّ بِالْحَسَنَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ إِذَا هَمَّ بِالسَّيِّئَةِ لَمْ يُكْتَبْ عَلَيْهِ شَيْءٌ حَتَّى يَعْمَلَ.
And it has been referred in the Hadeeth: ‘The son of Adam-as, when he thinks of the good deed, a good deed is written for him, and when he thinks of the evil deed, nothing is written upon him until he (actually) does it’’.[24]
يُرْوَى عَنْهُ ص أَفْضَلُ الْأَعْمَالِ أَحْمَزُهَا.
It is reported from him-saww: ‘The most superior of the deeds it their most severe’’.[25]
وَرَدَ فِي الْحَدِيثِ مِنْ أَنَّ ابْنَ آدَمَ إِذَا هَمَّ بِالْحَسَنَةِ كُتِبَتْ لَهُ حَسَنَةٌ وَ إِذَا هَمَّ بِالسَّيِّئَةِ لَمْ يُكْتَبْ عَلَيْهِ شَيْءٌ حَتَّى يَعْمَلَ.
And it has been referred in the Hadeeth: ‘The son of Adam-as, when he thinks of the good deed, a good deed is written for him, and when he thinks of the evil deed, nothing is written upon him until he (actually) does it’’.[26]
كَمَا أَخْبَرَ عَنْهُ فِي غَيْرِ مَوْضِعٍ مِنْ كِتَابِهِ فَإِنَّمَا لِكُلِّ امْرِئٍ مَا نَوَى.
Like what has been informed from him-asws (Amir ul Momineen-asws) in another place from his book: ‘But rather, for every person is what he intends’’.[27]
الكافي عَنْ عَلِيٍّ عَنْ أَبِيهِ عَنِ النَّوْفَلِيِّ عَنِ السَّكُونِيِّ عَنْ أَبِيهِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ قَالَ رَسُولُ اللَّهِ ص نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ كُلُّ عَامِلٍ يَعْمَلُ عَلَى نِيَّتِهِ.
(The book) ‘Al Kafi’ – from Ali, from his father, from Al Nowfaly, from Al Sakuny, from his father,
‘From Abu Abdullah-asws having said: ‘Rasool-Allah-saww said: ‘Intention of the Momin is better than his deed, and intention of the Kafir is eviler than his deed, and every worker works based upon his intention’’.[28]
وَ يُؤَيِّدُهُمَا الْخَبَرُ الثَّالِثُ وَ الْخَامِسُ وَ مَا رَوَاهُ الصَّدُوقُ ره فِي عِلَلِ الشَّرَائِعِ بِإِسْنَادِهِ عَنْ أَبِي جَعْفَرٍ ع أَنَّهُ كَانَ يَقُولُ نِيَّةُ الْمُؤْمِنِ خَيْرٌ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّهُ يَنْوِي مِنَ الْخَيْرِ مَا لَا يُدْرِكُهُ وَ نِيَّةُ الْكَافِرِ شَرٌّ مِنْ عَمَلِهِ وَ ذَلِكَ لِأَنَّ الْكَافِرَ يَنْوِي الشَّرَّ وَ يَأْمُلُ مِنَ الشَّرِّ مَا لَا يُدْرِكُهُ.
And these two are supported by the third Hadeeth, and the fifth, and what is reported by Al Sadouq in (the book) ‘Ilal Al Sharaie’ by his chain,
‘From Abu Ja’’far-asws having said: ‘Intention of the Momin is better than his deed, and that is because he intends from the good what he has not come across yet, and intention of the Kafir is eviler than his deed, and that is because the Kafir intends the evil, and he hopes from the evil what he has not come across it yet’’.[29]
[1] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 c
[2] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 31 a
[3] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 31 b
[4] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 34
[5] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 35
[6] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 38
[7] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 c
[8] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 e
[9] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 5
[10] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 11
[11] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 15
[12] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 18
[13] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 21
[14] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 22
[15] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 24
[16] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 25
[17] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 26
[18] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 27
[19] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 30
[20] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 g
[21] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 a
[22] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1
[23] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 b
[24] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 e
[25] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 d
[26] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 e
[27] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 1 b
[28] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 a
[29] Bihar Al-Anwaar V 67 – The book of Eman and Kufr – Ch 53 H 2 b