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Hadith narrator:

He is: Abu Hafs Umar ibn al-Khattab al-Qurashi al-Adawi, may God be pleased with him, nicknamed Farouk al-Ummah, the second of the Rightly-Guided Caliphs, and one of the ten heralds of Paradise. He was born thirteen years after the Year of the Elephant, and he was one of the nobles of Quraysh. Between them there is a war, or between them and others, they sent him as an ambassador, he embraced Islam in the sixth year of the mission, and his Islam was a glorification by which God showed Islam and Muslims, he was not afraid in God of the blame of the blame, he emigrated to Medina, and witnessed all the scenes with the Messenger of God, peace be upon him He is one of the scholars of the Companions, may God be pleased with them and their ascetics, and the most humble of them. The Prophet, may God bless him and grant him peace, passed away while he was satisfied with him, and he assumed the caliphate after the death of Abu Bakr al-Siddiq, may God be pleased with him, in the year (13 AH), and the duration of his caliphate was approximately ten and a half years. He conquered Iraq, the Levant, Egypt, Armenia, Azerbaijan and other countries, and he was the first to chronicle the Hijri date, and the first to be called the Commander of the Faithful. He was martyred in the year 23 of the Hijrah at the age of sixty-three, the same age at which the Prophet, peace and blessings be upon him, died. God bless him and Abu Bakr as-Siddiq, may God be pleased with him [2] .

The reason for the conversation:

ashtahar 'ann sabab qawl alnnabi salaa allah elayh wasalama: <>: 'ana rjlaan khatab amra'at yuqal laha: 'hatz, wa 'am fayah yuhajira, faajir, ftzwwajth, fakanuu ysmmunh (muhajir 'amm qaysin) .

The overall meaning of the hadith:

Umar bin Al-Khattab, may God be pleased with him, narrates that the Messenger of God, may God bless him and grant him peace, said: “Actions are only by intention”; i.e.: actions are not counted and are not valid according to sharee’ah except with the intention. “A person is only what he intended”; That is, a person does not get from his deed except what he intended, so if he intends good, good will happen to him, and if he intends evil, evil will happen to him . “Whoever was abandoned to God and His Messenger, then he abandoned him to God and His Messenger, and whoever is his abandonment, he is a good thing, and it is a matter. i.e., whoever intends to migrate from the abode of disbelief or fear to the abode of Islam or security, God’s face will be rewarded by God, and whoever intends to migrate for worldly gain; Like marrying a woman, there is no reward for him with God.

The detailed explanation of the hadith:

The Prophet, may God’s prayers and peace be upon him, explained in this hadith that actions are only elevated in status and their reward is magnified by intention, so he, may God’s prayers and peace be upon him, said: “Actions are only by intention.” That is: its reward and virtue is due to a good intention and a sincere will, and what is meant by actions here: “The actions of all the limbs, until you enter into that sayings; they are from the work of the tongue, and it is one of the limbs.” Actions are closely related to intentions, so no person is deceived by his good publicity with his bed; The person is rewarded for his intention, “and the intention in language: a kind of intent and will, and in the words of the scholars it falls into two meanings: one of them: meaning distinguishing some acts of worship from others, such as distinguishing the noon prayer from the afternoon prayer, for example, and distinguishing Ramadan fasting from fasting Other than that, or distinguishing acts of worship from habits, such as distinguishing ghusl from impurity from washing for cooling and cleaning, and the like. Perhaps a person’s intention was better than his deed, and the hadith of the Prophet, peace and blessings be upon him, attests to that: “The example of this nation is that of four people; رَجُلٌ آتَاهُ اللَّهُ مَالًا وَعِلْمًا، فَهُوَ يَعْمَلُ بِعِلْمِهِ فِي مَالِهِ، يُنْفِقُهُ فِي حَقِّهِ، وَرَجُلٌ آتَاهُ اللَّهُ عِلْمًا، وَلَمْ يُؤْتِهِ مَالًا، فَهُوَ يَقُولُ: لَوْ كَانَ لِي مِثْلُ هَذَا عَمِلْتُ فِيهِ مِثْلَ الَّذِي يَعْمَلُ »، قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم: «فَهُمَا The wages are the same.....” This is a man who did not make an effort or offer a job, God Almighty rewarded him with his intention, and raised his wages to the level of spending workers; So, “Maybe a small action will be magnified by the intention, and perhaps a large action will be made small by the intention.” The matter that is relied upon in all actions is the intention, and the Prophet peace be upon him referred to this meaning by saying: “God is He does not look at your pictures and your money; But He looks at your hearts and your deeds” {[7]); God Almighty looks at the hearts; Because it is presumptuous. And more than that, a person’s reward is doubled in proportion to his intentions, so whoever enters a mosque wanting to pray and intends to enter it waiting for prayer and i’tikaf in the mosque, and remembering God, and refraining his limbs from disobedience, and being alone with God - then he will be rewarded for all of these intentions, and God’s prayers and intentions He, peace and blessings of God be upon him, has this meaning by his saying: “No person is but what he intended” to confirm what came before, and that a person is rewarded with his intention, and in this sentence there is no repetition of what has been previously said, may God’s prayers and peace be upon him: “Actions are only by intention.” Rather, the meaning of the first: that the righteousness and acceptance of actions depend on the intention, and the meaning of the second: that the servant’s reward and punishment are according to his intention, whether it is good or bad.

ثم ضرب النبيُّ صلى الله عليه وسلم مثالاً على ذلك فقال: «فَمَنْ كَانَتْ هِجْرَتُهُ إِلَى اللهِ وَرَسُولِـهِ، فَهِجْرَتُهُ إِلَى اللهِ وَرَسُولِـهِ، وَمَنْ كَانَتْ هِجْرَتُهُ لِدُنْيَا يُصِيبُهَا، أَوِ امْرَأَةٍ يَتَزَوَّجُهَا، فَهِجْرَتُهُ إِلَى مَا هَاجَرَ إِلَيْهِ»؛ That is, whoever intends to migrate from Mecca to Medina is the face of God, his reward will fall on God, and whoever intends to migrate for worldly gain, or to marry a woman, it is his fortune and his gain, and he has no share in the Hereafter.

Hijrah means abandoning and migrating to something: moving to it from someone else, and in Sharia: leaving what God has forbidden, and it occurred in Islam in two ways: the first: moving from the house of fear to the house of security, as in the two migrations of Abyssinia and the beginning of migration from Mecca to Medina The second: Migration from the abode of unbelief to the abode of faith, after the Prophet, may God bless him and grant him peace, settled in Medina and those Muslims who were able to emigrate to it, and the emigration at that time was limited to moving to Medina, until Mecca was opened, so the jurisdiction was cut off, and the generality of moving from a home remained Unbelief is for the one who is destined to remain.” .

A person may strive and exert a lot of hardship, intending by this other than the face of God, so his work will be frustrating, and a cause of his doom; Perhaps a righteous deed by which people are intended to praise and applaud their deed was a cause of the doom of its owner and his entry into the Fire. In the hadith, the Messenger of God, may God bless him and grant him peace, said: “The first people to be judged on the Day of Resurrection will be a man who was martyred, so he was brought to him, so understand it? He said: I fought for you until I was martyred. He said: You lied. But you fought so that it might be said: bold, as it was said. Then he was commanded, and he was dragged on his face until he was thrown. And a man who learned knowledge, taught it, and recited the Qur’an, and he was brought and made known to him its blessings, so he recognized them: So he knew them? He said: I learned science, I taught it, and I read the Qur’an in you. He said: You lied. But you have learned the knowledge to say: a scholar, and you have read the Qur’an to say: He is a reader, so he was said, then he commanded him and he is a good man. And a man whom God was generous to, and gave him of all kinds of money, and he was brought and made known to him his grace, so he understood them? He said: I did not leave any way in which you would like to be spent except that I would spend on it for you. He said: You lied. But you did it so that it may be said: He is Generous, as it was said, then it was commanded to do so and it was dragged on his face, then the owner of it was better. The Prophet, peace and blessings be upon him, said: “Whoever learns knowledge from

Scientific benefits:

1. This hadith is one of the most comprehensive of all the words that the Prophet, may God’s prayers and peace be upon him, was sent. For every action that a worker does, whether good or evil, is according to what he intended.

2. Imam Ahmad and Al-Shafi’i, may God have mercy on them, said: In the hadith “Actions are by intentions” a third of knowledge is included. The reason for this is that the slave’s earning is with his heart, tongue and limbs, and the intention is one of the three categories .

3. It was narrated on the authority of al-Shafi’i, may God have mercy on him, that he said: This hadith is included in seventy chapters of jurisprudence. A group of scholars said: This hadith is a third of Islam .

4. The foundations of Islam are three hadiths: the hadith: “Actions are based on intentions”, the hadith: “Whoever innovates in our affair that is not of it, it is a response,” and “Halal: 19” and “Raheem”:

5. The scholars preferred to open the works with this hadith, and from those who began with it in the beginning of his book: Imam Abu Abdullah Al-Bukhari. Abd al-Rahman ibn Mahdi said: Everyone who wrote a book should begin with this hadith. A warning to the student to correct the intention .

6. In the hadith it is a statement that deeds and their reward and virtue depend on a good intention and a sincere will.

7. What is meant by actions in the hadith is the actions of all the limbs, and words are included in that. It is from the work of the tongue, and it is from the prey.

8. In the hadith it is a statement that actions are closely related to intentions, so no person is deceived by his good publicity despite his bad behavior; A person is rewarded by his intention.

9. Scholars deal with intention in two senses. One: distinguishing the acts of worship from one another; such as distinguishing the prayers: dawn from noon from afternoon and so on, or distinguishing acts of worship from customs; As distinguishing the obligatory washing from the washing of cleaning, and so on. The second: distinguishing what is meant by action, is he God alone with no partner, or other than God, or God and others? .

10. يشير الحديث إلى أنه ربما كانت نيَّةُ الْمَرْءِ خيرًا من عَمَله، ويَشهَد لذلك حديث النبيِّ صلى الله عليه وسلم: «مَثَلُ هَذِهِ الْأُمَّةِ، كَمَثَلِ أَرْبَعَةِ نَفَرٍ: رَجُلٌ آتَاهُ اللَّهُ مَالًا وَعِلْمًا، فَهُوَ يَعْمَلُ بِعِلْمِهِ فِي مَالِهِ، يُنْفِقُهُ فِي حَقِّهِ، وَرَجُلٌ آتَاهُ God is knowledgeable, and he did not give him money, and he says: If I had the same as this, I did like that he did, and he said: “The Messenger of God, peace be upon him, said: This is a man who did not make an effort or offer a job, God Almighty rewarded him with his intention, and raised his wages to the rank of spending workers.

11. In the hadith, the thing relied upon in all actions is the intention, and the saying of the Prophet, peace and blessings of God be upon him, is attested to this: “God does not look at your forms and your wealth; But He looks at your hearts and your deeds” {[23]); God Almighty looks at the hearts; Because it is presumptuous.

12. Definition of migration to God legally: It is leaving what God has forbidden {[24]).

13. Migration has two meanings; One: moving from the house of fear to the house of security; (such as the emigration to Abyssinia, and the emigration from Mecca to Medina), and the second: the emigration from the abode of unbelief to the abode of faith; (Like the migration to Madinah after the Prophet, may God bless him and grant him peace, settled there, where at that time the migration was limited to moving to Madinah, until Makkah was conquered, then the jurisdiction was cut off, and the generality of moving from the abode of infidelity to the one who decreed it remained remains {[25]).

14. In the hadith, it is an indication that if a person's intention is correct, God Almighty will help him in his work, even if his reasons are not available to him.

15. In his saying: “Everyone will only have what he intended” is a telling that nothing will happen to him from his deeds except what he intended, so if he intends something good, good will happen to him, and if he intends to do evil, evil will happen to him {[26].

16. His saying: “Everyone has but that which he intended”: This is not a pure repetition of the first sentence; The first sentence indicates that the goodness of the work and its corruption are according to the intention that necessitates its creation, and the second sentence indicates that the reward of the worker for his work is according to his good intention, and that his punishment for him is according to his corrupt intention, and his intention may be permissible, so the work is permissible and there is no punishment for him { [27]}.

17. In the hadith, it is an indication that the work is in itself, its goodness, its corruption and its permissibility, according to the intention that carries it, necessitating its existence, and that the reward, punishment, and safety of the worker is determined by the deed, or what is permissible, {28.

18. In his saying, may God’s prayers and peace be upon him: “Whoever was abandoned to God and his Messenger, then his abandonment to God and His Messenger.” He is the emigrant to God and His Messenger in truth {[29].

19. In his saying: “To what he emigrated to” is a belittling of what he asked of the worldly affair, and a disdain for him, as he was not mentioned in his word {[30].

20. Migration is not limited to worldly matters; A person may emigrate in order to seek a world that is sometimes permissible, and sometimes forbidden, and the types of worldly matters that are intended to emigrate are not limited. That is why he said: “His emigration was for what he emigrated to,” meaning whoever he was {[31]).

Nodal benefits:

1. In the hadith, there is a response to those from the Murji’ah who claim that faith is a statement of the tongue without a contract with the heart {[32]).

2. In the hadith, all actions revolve around the intention and sincerity to God Almighty, and the persistence of sincerity in all actions, both outward and inward.

3. In the hadith, there is caution against showing off, notorious, and working for other than God Almighty; God, the Exalted, the Majestic, is free from the deeds in which others are associated with Him. The Messenger of God, may God’s prayers and peace be upon him, said: “God, the Blessed and the Most High, said: I am the most deserving of partners to polytheism, whoever does an evil deed.” {Shirk 33.}

4. His saying: “Actions are by intentions” refers to two meanings; One: stripping the work of polytheism with God with pure monotheism, and the other: stripping it with pure Sunnah .

Fiqh benefits:

1. There was a difference of opinion regarding the estimation of his saying: “Actions are by intentions.” Many of the latecomers claim that his estimation: actions are correct or considered and acceptable by intentions, and based on this; The actions by which I mean the legitimate actions that lack the intention, as for what is not lacking the intention; Such as the habits of eating, drinking, clothing, etc., or such as the return of trusts and guarantees; Like deposits and usurpation, none of that needs an intention, so all of this is specific to the generality of the actions mentioned here .

2. It was said: The actions in the hadith are in general terms, nothing is specific to them. And some of them narrated it from the public, Ahmad said: I like for everyone who does an act of prayer, fasting, charity, or some kind of righteousness that the intention is prior to the action {[38]).

3. It was said: Taqdeer al-Kalaam: Actions occur or are achieved by intentions, so it is information about voluntary actions that they do not occur except with the intention of the worker, which is the reason for their action and existence, and his saying after that: “But every person has what he intended” informing about the ruling of Sharia, which is that The worker has the benefit of his intention, and if it is good, then his deed is good, then he has his reward, and if it is corrupt, then his deed is corrupt, then he bears his burden .

4. Intention is replaced by the heart, according to scholarly consensus. If he intended with his heart and did not speak with his tongue, the intention is sufficient by their agreement {[40]).

Educational benefits:

1. Know that the matter of intention is great and dangerous; It requires practice and learning; That is why it was narrated from the predecessors that they did not act and did not say until the intention was advanced and correct {[35]).

2. In the hadith, it is an indication that the believer must train himself to correct the intention in his actions, and be patient with the hardships that he faces in order to achieve that, and the righteous predecessors, may God be pleased with them, used to take care of their hearts until they were sincere in their intentions; “They were learning the intention to act as you learn the action” .

Language benefits:

1. The word “only” for restriction confirms the aforementioned and negates everything else. Sometimes it requires absolute restriction, and sometimes it requires specific restriction, and this is understood by presumptions; As the Almighty’s saying: {You are but a warner} [Ar-Ra’d: 7], so its apparent limitation is in warning, and the Messenger is not limited to that; It has many beautiful descriptions; Such as good tidings and others, as well as the Almighty’s saying: {The life of this world is but a game and a diversion} [Muhammad: 36]. The word, consider it, if the context and what is meant by the speech indicate a limitation in a specific thing, say it, otherwise, carry the limitation absolutely, and from this his saying, peace be upon him: “Actions are but by intentions,” and what is meant by actions: legitimate actions {[44]).

2. His saying: “So whoever emigrated to God and His Messenger, then his emigration was to God and His Messenger” is established among the Arabs: that the condition and the penalty, the subject and the predicate must be different, and here the union has occurred, and his answer is: “So whoever emigrated to God and His Messenger” is an intention. And intentionally, “his emigration is for God and His Messenger” legally and legally {[45]).

3. The word (intention) is intended to be the type of the infinitive, and it is meant by the semantic (the noun of the object), and its use in this is perhaps most in the words of the Arabs, so the meaning is: the actions are according to what the agent intended; That is: according to his intention; That is why he said in full: “So whoever emigrated to God and His Messenger, then his emigration is to God and His Messenger.” He mentioned what the worker intends and wants with his work, which is the desired goal for him. For every move by will must have a purpose .

Hadeeth benefits:

1. This is a well-known hadith with respect to its last, strange in relation to its beginning. Because only Umar bin Al-Khattab, may God be pleased with him, narrated it from the Prophet, may God bless him and grant him peace, and only Alqamah bin Abi Waqqas narrated it from Omar, and only Muhammad bin Ibrahim Al-Taymi narrated it from Alqamah, and only Yahya bin Saeed Al-Ansari narrated it from Muhammad bin Ibrahim. He became famous after that, and more than two hundred people narrated it from him, most of them are imams {[41]).

2. This hadith is authentic and agreed upon with its authenticity. The nation received it with acceptance and ratification, even though it is one of the oddities of authenticity. And if it was narrated from the Prophet, may God’s prayers and peace be upon him, from multiple paths, as compiled by Ibn Mandah and other al-Haafiz, the people of hadith are unanimously agreed that it is not authentic except through this mentioned path of Umar bin al-Khattab, may God be pleased with him, and only Alqamah bin Waqqas al-Laythi narrated it from him. And there is no authority on the authority of Alqamah except Muhammad bin Ibrahim, nor on the authority of Muhammad except Yahya bin Saeed Al-Ansari, the judge of Medina, and it was narrated on the authority of Yahya bin Saeed, the imams of Islam {[42]).

3. It is said that this hadith was narrated on the authority of Yahya bin Saeed by about two hundred scholars such as Malik, Al-Thawri, Ibn ‘Uyaynah, Hammad, Abdul-Wahhab Al-Thaqafi, Abu Khaled Al-Ahmar, Zaidah, Yahya bin Saeed Al-Qattan, Yazid Ahl bin Khalil and others from these. Mecca, Medina, Kufa, Basra, Sham and other sheikhs of Shafi’i, Ahmad, Ishaq and their class, Yahya bin Ma’in, Ali bin Al-Madini, and Abi Obaid {[43].

From the gifts of hadith:

1. Whoever intends to do good and is not able to carry it out due to an excuse, his reward will be written for him.

2. With good intentions, habits are transformed into acts of worship.

3. All good is in the reform of intentions.

4. Beware of hidden polytheism; Hypocrisy frustrates deeds and turns great acts of worship into ruins.

5. A person may strive and exert a lot of hardship, intending by that other than the face of God, so his work will be frustrating, and a cause for his destruction.

6. Al-Fudayl said in the Almighty’s saying: {That He may test which of you is best in deed} [Al-Mulk: 2], he said: The most sincere and correct. And he said: If an action is pure and not correct, it is not accepted, and if it is correct and not sincere, it is not accepted until it is pure and correct. He said: And sincere if it is for God Almighty, and right if it is according to the Sunnah .

7. There may be a righteous deed by which people are intended to praise and applaud his deed, and it was a cause of the doom of its owner and his entry into the Fire; The first to be engulfed in the fire is a man who was martyred, as he fought, to be said of him: bold, and a man who learned science, to be called a scholar, and a man who spends, to be said of him: He is a horseman.

8. God Almighty does not accept work except what is intended for His face, so “Say to those who are not truthful, do not get tired” .

9. He, may God’s prayers and peace be upon him, said: “Whoever knows knowledge of what he is in which the face of God does not know, but he will not know him except for the defense of the world.”

10. Know that a person’s reward is doubled according to his intentions, so whoever enters a mosque wanting to pray and intends to enter it to wait for prayer and i’tikaf in the mosque, and remember God, and stop his limbs from disobedience, and being alone with God - then he will be rewarded for all these intentions.

11. Know that God’s help for the servant is according to the extent of the intention, so whoever fulfills his intention, God’s help is complete for him, and if it is diminished, then his destiny is diminished {[50]).

12. Learn the intention; It is more eloquent than action .

13. Endeavor in everything you desire for good, even in food and drink.

14. All goodness is gathered by good intentions, and it suffices you with it, even if you do not get tired {[52]).

15. Piety is the concern of the pious, and if all his limbs were attached to the love of the world, one day he would turn his intention back to its origin {[53].

16. Clearing the intention from its corruption is more difficult for the workers than the length of diligence .

17. A good heart is with good deeds, and a good deed with good intentions.

18. Whoever wishes to complete his work, let him have a good intention. Indeed, God, the Mighty and Sublime, rewards a servant if his intention is good, even with a morsel {[55]).

19. Perhaps a small action will be made great by the intention, and perhaps a great action will be made small by the intention {[56]).

20. An action is not valid except with three: piety to God, good intention, and injury {[57]).

21. God, the Mighty and Sublime, only wants your intention and your will {[58]).

22. The best deeds are the performance of what God, the Mighty and Sublime, has enjoined, piety for what God, the Mighty and Sublime has forbidden, and the sincerity of the intention in what is with God the Mighty and Majestic {[59].

23. The righteous ancestors were different in their intentions, their intentions and what remained in their hearts, and they did not differ in fasting and prayer.

24. A person is rewarded according to his intention.

25. A good intention magnifies a small action, and a bad intention belittles a major action.

26. Reforming the intention requires effort and practice.

27. Actions are not accepted without sincerity and their agreement with the Book and the Sunnah.

28. Waswaas and thoughts that come to the heart do not affect the intention as long as it is not changed.

29. Be wary of this world, turning your heart towards it, and forgetting the Hereafter.

30. If you want to be called generous, polite = pious, secretive, glorious, free, discreet

So be loyal to God, the Exalted, the Majestic = and be subordinate to the chosen one, so that you may be rewarded.

31. The hearts of the faithful have eyes = they see what the onlookers do not see

And wings that fly without feathers = To the kingdom of the Lord of the worlds

So you will give her the pure drink of honesty, and she will drink from the cups of the gnostics.

32. For your life glory, pride and lofty = the fulfillment of wishes and the acquisition of virtues

For the one who devote his deeds to God alone = and frequently mentions Him in the houses

33. If secret and publicity are equal in the believer, then he has glory in both worlds and requires the two of them

If he breaks the announcement secretly, then he has nothing more than toil and hardship for his effort.

From the gifts of hadith:

1. Whoever intends to do good and is not able to carry it out due to an excuse, his reward will be written for him.

2. With good intentions, habits are transformed into acts of worship.

3. All good is in the reform of intentions.

4. Beware of hidden polytheism; Hypocrisy frustrates deeds and turns great acts of worship into ruins.

5. A person may strive and exert a lot of hardship, intending by that other than the face of God, so his work will be frustrating, and a cause for his destruction.

6. Al-Fudayl said in the Almighty’s saying: {That He may test which of you is best in deed} [Al-Mulk: 2], he said: The most sincere and correct. And he said: If an action is pure and not correct, it is not accepted, and if it is correct and not sincere, it is not accepted until it is pure and correct. He said: And sincere if it is for God Almighty, and right if it is according to the Sunnah .

7. There may be a righteous deed by which people are intended to praise and applaud his deed, and it was a cause of the doom of its owner and his entry into the Fire; The first to be engulfed in the fire is a man who was martyred, as he fought, to be said of him: bold, and a man who learned science, to be called a scholar, and a man who spends, to be said of him: He is a horseman.

8. God Almighty does not accept work except what is intended for His face, so “Say to those who are not truthful, do not get tired” .

9. He, may God’s prayers and peace be upon him, said: “Whoever knows knowledge of what he is in which the face of God does not know, but he will not know him except for the defense of the world.”

10. Know that a person’s reward is doubled according to his intentions, so whoever enters a mosque wanting to pray and intends to enter it to wait for prayer and i’tikaf in the mosque, and remember God, and stop his limbs from disobedience, and being alone with God - then he will be rewarded for all these intentions.

11. Know that God’s help for the servant is according to the extent of the intention, so whoever fulfills his intention, God’s help is complete for him, and if it is diminished, then his destiny is diminished {[50]).

12. Learn the intention; It is more eloquent than action .

13. Endeavor in everything you desire for good, even in food and drink.

14. All goodness is gathered by good intentions, and it suffices you with it, even if you do not get tired {[52]).

15. Piety is the concern of the pious, and if all his limbs were attached to the love of the world, one day he would turn his intention back to its origin {[53].

16. Clearing the intention from its corruption is more difficult for the workers than the length of diligence .

17. A good heart is with good deeds, and a good deed with good intentions.

18. Whoever wishes to complete his work, let him have a good intention. Indeed, God, the Mighty and Sublime, rewards a servant if his intention is good, even with a morsel {[55]).

19. Perhaps a small action will be made great by the intention, and perhaps a great action will be made small by the intention {[56]).

20. An action is not valid except with three: piety to God, good intention, and injury {[57]).

21. God, the Mighty and Sublime, only wants your intention and your will {[58]).

22. The best deeds are the performance of what God, the Mighty and Sublime, has enjoined, piety for what God, the Mighty and Sublime has forbidden, and the sincerity of the intention in what is with God the Mighty and Majestic {[59].

23. The righteous ancestors were different in their intentions, their intentions and what remained in their hearts, and they did not differ in fasting and prayer.

24. A person is rewarded according to his intention.

25. A good intention magnifies a small action, and a bad intention belittles a major action.

26. Reforming the intention requires effort and practice.

27. Actions are not accepted without sincerity and their agreement with the Book and the Sunnah.

28. Waswaas and thoughts that come to the heart do not affect the intention as long as it is not changed.

29. Be wary of this world, turning your heart towards it, and forgetting the Hereafter.

30. If you want to be called generous, polite = pious, secretive, glorious, free, discreet

So be loyal to God, the Exalted, the Majestic = and be subordinate to the chosen one, so that you may be rewarded.

31. The hearts of the faithful have eyes = they see what the onlookers do not see

And wings that fly without feathers = To the kingdom of the Lord of the worlds

So you will give her the pure drink of honesty, and she will drink from the cups of the gnostics.

32. For your life glory, pride and lofty = the fulfillment of wishes and the acquisition of virtues

For the one who devote his deeds to God alone = and frequently mentions Him in the houses

33. If secret and publicity are equal in the believer, then he has glory in both worlds and requires the two of them

If he breaks the announcement secretly, then he has nothing more than toil and hardship for his effort.