Due to the large number of works this hadith appears in one may be of the impression that this hadith is narrated by numerous companions. The saheeh version of this hadtih is in fact narrated by only one sahabi, namely Umar ibn al Khattab, who narrated to one tabi’i (Alqamah ibn Waqqas), who narrated to another tabi’i (Muhammad ibn Ibraheem) who narrated to another tabi’i (Yahya ibn Sa’eed) who then narrated to many. Therefore the first 4 links in the chain are singular. Therefore this hadith is AHAD. Is this a problem? Can we accept ahad hadith?
Hadith can be classified in numerous ways. When we want to know about the authenticity of a hadith we are concerned with “saheeh”, “da’eef” etc. When we want to know about the chain of narration, we are concerned with MUTAWAATIR or ahad. Mutawatir hadith have the same status as Qur’anic ayat; it is impossible for the number of people in each and every level of the chain to have gathered upon a lie about a statement of the Prophet (sal Allahu 'alaiyhi wa sallam). Thus, mutawatir hadith are automatically saheeh, more so than non-mutawatir saheeh hadith. However it is important to note that other factors other than numbers of narrators come into play. Therefore a more accurate definition of mutawatir is A REPORT FROM A NUMBER OF PEOPLE IN EVERY LEVEL THAT WOULD PREVENT THEN FROM AGREEING UPON FABRICATING THE NARRATION.
What is the definition of ahad hadith? According to the majority of scholars, it is not dependent on the number in a chain, rather it is HADITH WHICH IS NOT MUTAWAATIR.
Examples of mutawaatir hadith include: wiping over the socks in wudu, raising the hands before and after ruku’, the Prophet’s (sal Allahu 'alaiyhi wa sallam) statement: “he who lies upon me, then let him take his seat in the Hellfire.” There are only 25 ahadith that ALL scholars agree are mutawaatir therefore much of Islam would be lost if we rejected ahad narrations. In reality, ahad narrations are not to be disregarded automatically before their authenticity is determined.
There are three opinions on ahad narrations:
1) They lead to doubt, not certainty
2) They lead to certainty if the narrators are just and trustworthy
3) They lead to certainty if the narration has supporting evidences that point to its authenticity.
The third opinion is the stronger one therefore we can conclude:
AHAD WITH SUPPORTING EVIDENCES --> CERTAINTY
AHAD WITH NO SUPPORTING EVIDENCES --> DOUBT
Only with further probing and study into the chain of narration can one then determine the authenticity of an ahad hadith.
It is worth noting that the sheikh ul hadith Imam Bukhari, rahimahuLlah, starting and ended his Saheeh with ahad hadith. Was he making a point? Well, he is famous for making subtle statements through his work.
There are some who say that ahad narrations are acceptable for fiqh issues but not in aqeedah, because aqeedah requires a heavier burden of evidence. Thus they may reject the belief in Adam as the first prophet, they may reject the punishment in the grave, and so on. This is incorrect. Sheikh Muhammad al Ameen al-Shanqeeti says: “it is obligatory upon the Muslim to accept everything that is established from the Prophet (sal Allahu 'alaiyhi wa sallam) with an authentic chain of narrators. Let him know that if he cannot achieve guidance and success by following that which has been established from the Prophet (sal Allahu 'alaiyhi wa sallam) then of a surety he cannot achieve it by using his deficient logic in the darkness of doubt and ignorance.” The issue of concern to the Muslim is “Is this hadith authentic or not?” as a measure of whether to apply it in his deen, whether that is aqeedah or fiqh, not “Is this hadith mutawatir or ahad?”
FURTHER PROOFS FOR THE CONCEPT OF INTENTIONS IN THIS HADITH
“Whoever wishes for the quick-passing (transitory enjoyment of this world), we readily grant Him what we will for whom we like. Then, afterwards, we have appointed for Him Hell, He will burn therein disgraced and rejected, (far away from Allâh's Mercy). And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allâh's obedience) while He is a believer (in the Oneness of Allâh Islâmic Monotheism), Then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allâh).” (Isra 18-19)
Here the word iradah has been used which encompasses intention, resolve, desire, choice, will. In other words, it is used synonymously with niyyah.
The Prophet (sal Allahu 'alaiyhi wa sallam) said: “Verily you do not spend in charity any amount desiring by it the Face of Allah except that you will be rewarded for it; even for the morsel that you put in your wife’s mouth.” (Bukhari & Muslim)
This implies that actions done with the intention of charity for Allah’s sake will be rewarded.
The salaf used to say: “Whoever desires to complete his actions, then let him perfect his intentions.”
Imam Yusuf ibn Hussain ar-Razi said: “The most honourable thing in this world is al-ikhlas.”
CIRCUMSTANCES BEHIND THE HADITH
Imam at-Tabarani recorded on the authority of ibn Mas’ood that this hadith was stated concerning a man who wanted to marry a woman named Umm Qais but she refused to marry him unless e migrated from Makkah to Madinah. Therefore because he migrated to marry her he was called “migrant of Umm Qais.” Ibn Hajr says this authentic, however, he points out that nothing in this explicitly states that this was the reason the Prophet (sal Allahu 'alaiyhi wa sallam) said, “All actions are but by intention…”
INNAMA
This word implies both emphasis AND exclusiveness e.g. “certainly only”.
ALL ACTIONS
This term is general and includes all actions: actions of the body, speech, obligatory/voluntary, small/large, acts of worship, acts not related to worship. Actions are of four types:
1) Speech of the heart e.g. knowing there is a God.
2) Actions of the heart e.g. consequence of speech of the heart – fearing God.
3) Speech of the tongue.
4) Action of the limbs.
BI AL-NIYYAT
The letter ba has many meaning in Arabic. There are 2 possible interpretations for this letter in this particular hadith:1. Accompaniment – “All actions are accompanied by intentions.”
2. Causation – “All actions are caused by intentions.”
Sheikh Al-Shanqeeti says that either is possible which would render the meaning to “the reward is confirmed due to the intention as it is the intention that has led to the act in the first place.”
The meanings of niyyah – what do you think they are?
Ibn Qayyim al Jawziyyah defined niyyah as “the knowledge of a doer of what he is doing and what is the purpose behind (this action)… The intelligent, voluntary actor does not do anything without first conceiving it and wanting it.”
Imam as Suyooti said, “Intention describes the driving force in the heart towards what the person sees to be in conformity with what he wants…”
Niyyah is not just a thought which comes to the mind; it is determination, want, and aspiration to do something. It includes all the meanings of endeavour, purpose, resolution, goal, aim etc. It means that if one has the intention to do something he will do it as long as nothing prevents him.The place of the intention is the heart as all the above actually takes place in the heart or at least originates in the heart.
Niyyah implies knowledge and action. First there must be knowledge of the action one wants to fulfil. Secondly the action must follow if no external factors prevent it.
SOMETHING MISSING IN THE SENTENCE?
Is something missing in the sentence- “Indeed all actions are but by intention…”? Some argue that there is something missing that must be assumed because there are actions that can occur without intention – voluntary and unintentional acts. What then should be assumed? Ibn Hajr and al Mubarakpuri have given a list of suggestions: the completeness of actions, the correctness of actions, the consideration of actions, and so on. However this restricts ACTIONS to religious actions whereas the stronger opinion is the hadith refers to all actions, religious and otherwise. Therefore a more correct interpretation would be ALL ACTIONS OCCUR OR COME ABOUT DUE TO INTENTION which indicates that conscious voluntary actions do not occur except from an intention from the doer. It is possible to adopt both interpretations; we can say that the first is concerned with the ruling of an action whereas the second is merely stating a fact.
TYPES OF INTENTIONS
1) A good pious intention
2) A religiously neutral intention
3) An evil intention.
Any action which is specified as worship (IBADAH) must be done with the intention of please Allah and according to His Sharee’ah. For example going without food from dawn til sunset would not be considered fasting if the intention was not to fast. Similarly bathing so one can start praying must be accompanied with intention. Any act that is done for His sake (good pious intention) but is not specified as ibadah can move into the realm of ibadah (QURUBAH), for example walking with the intention of going to the mosque to pray. Any act that is religiously neutral and the intention is religiously neutral is not rewarded or punished (MU’AMALAH).
Thus, niyyah can further be divided into 2:
1) Intention for a particular act of worship –e.g. I am praying but is my intention for it obligatory or voluntary?
2) Intention towards the One you worship – e.g. Am I praying entirely for His Sake i.e. ikhlas
