INTENTIONATION AFFECTED BEHAVIORS AND CONTRACTS

(Aththar alqusud fi altasarrufat waleuqud)

A paper written by the Sheikh in the year 1377 AH - 1958 CE and submitted to Cairo University as part of the requirements for obtaining a master’s degree in Islamic jurisprudence. This research was published in the Journal of the College of Islamic Studies in its second issue for the year 1968 CE, after which it was printed in a separate booklet, and also published with a research group in a book under the name “Research Group Doctrinal

The sheikh says about this research :

The intention is the intention, and the intention has a great place in Islamic law, for it is the source of reward in the hereafter, and on the basis of it the work is satisfactory to God or returns to its owner, even if on its face it is good and fulfills the conditions of health. He said: I heard the Messenger of God  ﷺHe says: (Actions are only by intentions, but every person has what he intended, for whoever migrates to God and His Messenger, then his migration to God and His Messenger, and whoever migrates to a world that befalls her, or a woman who marries her, then his migration to what he migrated to.) This hadith is explicit in indicating that a person does not have his work except what he intended and intended, and if his intention was to please God and obey him and follow his law then he is rewarded for his work, and if his intention from his work is to collect a worldly demand of money, prestige, praise or a woman, then he does not have his work Except what he intended and has no reward for him in the Hereafter, even if his work appears to be good and legitimate, as is the case for the one who immigrated to Medina to join Umm Qais and conquer her and marry her, so he has no reward from his emigration except Umm Qais, and he has no reward in the hereafter .

And in the authentic hadith on the authority of Abu Musa Al-Ash'ari, may God be pleased with him, he said: The Messenger of God was asked about a man who fights bravery, fights fervently and fights hypocrisy, that is, for the sake of God? The Messenger of God  قالsaid : ( Whoever fights so that the word of God is supreme is for the sake of God.) In this hadith the greatest indication that the work that is pleasing to God, for which the one is rewarded, is what was intended to please God, and if the intention was otherwise, then it is the returned work that does not A reward in it even if it is a fight in which a person sacrifices his life and Muslims benefit from it .

And permissible, with good intent, becomes a sacrifice for which the Muslim will be rewarded, for whoever learns martial arts and intends to prepare himself for jihad will be rewarded for that .

And a single act changes its characteristic that is permissible and forbidden according to the intention of its owner and his intention of it, such as slaughtering, the purpose of which is to use the meat of the sacrifice, so it is a sacrifice as in the sacrifice, and the purpose of it is to exalt what is other than God Almighty so it is forbidden .. And like a shot, the intent of capturing it is to save it to its owner and return it to him so it is The capture is permissible, and the capture is safe, and the shot is a trust .

Looking at a non-mahram woman is permissible and permissible if his intention was to want to marry her, based on the evidence of the noble hadith from the Prophet - that he said to the chancellor bin Shu'bah when he sermoned a woman: I looked at her. And looking at it is forbidden if it is intended to enjoy looking at its goodness and satisfy its desire, the Almighty said: (Say to the believers to lower their gaze and preserve their self-esteem. That is more pure in them .)

And constipation wife love to God from the demobilized if the intention of refraining to keep the marital bond and carry out their rights, and prohibits constipation if the intent to harm women and prolonging promised, the Almighty (not Thompskohn Dharara said to transgress and who does it have the same injustice ) .

Marriage is one of the Sunnahs of Islam, but it is not permissible if the intention is to harm the wife, wrong her, or deceive her family .

From all the above, it becomes clear to us the importance of intention in Islamic law, and that it is the basis for reward and punishment and describing something as permissible and inviolable .

As for the effect of the intention on a person’s behavior and contract in this world, this is what we explain in the following paragraphs after explaining the definition of the contract and the disposition .