Abu Hamid al-Ghazzali (Allah ya yi masa rahama) ya ce:

Abu Hamid al-Ghazzali (may Allah have Mercy on him) said:

Ka sani cewa niyya, irada, da qasd kalmomi ne daban-daban amma dukansu suna nufin abu guda, kuma bayani ne game da halin zuciya idan ta zama tushen abu biyu:

“Know that intention (niyyah), will (iradah), and goal (qasd) are various terms that all mean the same thing, and it is a description of the state of the heart when it is a source for two things:

ilmi da aiki.

knowledge and action.

Ilimi ne ya fara zuwa, domin shi ne tushe da sharadi, sannan aiki ya biyo baya, domin shi ne 'ya'yan itacen da ke reshe daga ilimi. Wannan saboda kowane aiki – wato kowane motsi da ƙoƙari na niyya – ba ya faruwa sai da abubuwa uku: ilimi, nufi, da ƙarfin iko. Babu wanda yake yin wani abu ba tare da sanin shi ba. Saboda haka, dole ne ya kasance yana da ilimi.

Knowledge comes first - as it is the foundation and condition - and action follows it, since it is the fruit that branches from knowledge. This is because every action – that is, every intentional movement and motion – does not occur without three things: knowledge, will, and ability. Nobody does something without knowing of it. So, he must have knowledge.

Haka kuma, babu wanda yake aikata wani abu ba tare da yana da niyya ko sha'awar aikata shi ba. Don haka, dole ne mutum ya kasance yana da irada (niyya) don yin wani abu, kuma ma'anar irada (iradah) ita ce zuciya tana sha'awar abin da take gani yana daidai da abin da take nema.

Likewise, nobody does something without having the will to do it. So, one must have the will to do something, and the meaning of will (iradah) is that the heart reaches out to what it sees as being in accordance with what it seeks.

An mutum an halicce shi ne ta yadda wani lokaci yake aikata abin da ya yi daidai da abin da zuciyarsa ke nema, wani lokaci kuma yakan aikata abin da ya saba wa abin da zuciyarsa ke nema. A irin wannan hali, yana bukatar ya kusanci abin da yake alheri a gare shi, ya kuma kore abin da zai cutar da shi. Wannan yana bukatar ya san ya fahimci abin da zai amfane shi da abin da zai cutar da shi, domin ya iya kusantar da wancan ya nisanta wannan, domin duk wanda ba ya ganin abinci ko ba ya sanin menene shi, ba zai iya miƙa hannunsa ya ja shi zuwa gare shi ba, kuma duk wanda ba ya ganin wuta ba zai iya tserewa daga gare ta ba. Saboda haka, Allah ya halicci shiriya da ilimi, kuma ya samar da wasu hanyoyi na samun su, waɗanda su ne hankulan waje da na ciki.

The human was created such that he sometimes does that which is in accordance with what his heart seeks, and sometimes does that which conflicts with what his heart seeks. In such a case, he needs to draw near to that which is good for him, and to drive away what will harm him. This requires that he know and understand what will benefit and harm him, such that he can bring this close and avoid that, since whoever does not see or know what food is cannot reach over and pull it towards him, and whoever does not see fire cannot escape from it. So, Allah has Created guidance and knowledge, and has provided certain means of attaining them, and these are the external and internal senses.

A cikin Hausa: Don haka, niyya a zahiri ita ce nufi da aikin neman abin da mutum ke nema da karkata zuwa gare shi, ko wannan ya faru a baya ko a lokacin da mutum ya ga abin da yake nema.

So, intention is essentially the will and the act of reaching out to and leaning towards what one seeks, whether this occurs retrospectively or at the time of seeing what is sought after.

Saboda haka, mataki na farko da ke sa mutum ya yi wani abu shi ne yana da manufa wacce ke motsa shi yă aikata, kuma manufa ita ce abin da niyyarsa ke nufi. Mutum yana tura kansa ya fita ya yi wani abu idan yana da manufa da niyya, sai ya karkatar da ƙarfinsa da ikonsa zuwa ga manufarsa ta hanyar motsin jiki, kuma wannan shi ake kira aiki.4

Therefore, the first step in one being pushed to do something is that he has a goal which motivates him to act, and goal is the target of one’s intention. One is pushed to go out and do something when he has a goal and intention, and directs his power and ability towards his goal by way of physical movement, and this is known as action.”4

Saboda haka, an tabbatar a cikin Addini cewa Allah – Mai girma da daukaka – ba ya karɓar ayyuka sai waɗanda ake yi don neman Fuskarsa kawai, kuma Annabi ﷺ ya nuna muhimmancin niyya da wajabcin tsarkake ta daga abin da zai lalata manufar mutum ya kuma ɓata aikinsa.

Because of this, it is established in the Religion that Allah – the Mighty and Majestic – does not accept actions except those that are done purely seeking His Face, and the Prophet (peace be upon him) indicated the significance of the intention and the obligation of purifying it from what can corrupt one’s goal and nullify his action.

‘Alqamah bin Waqqas al-Laythi (Allah ya yarda da shi) ya ce: “Na ji ‘Umar bin al-Khattab (Allah ya yarda da shi) yana kan mimbari yana cewa: “Na ji Manzon Allah ﷺ yana cewa: “Hakika ayyuka suna tare da niyyoyi, kuma ga kowane mutum abin da ya nufa. Saboda haka, duk wanda ya yi hijira zuwa ga Allah da Manzonsa ﷺ, hijirarsa zuwa ga Allah da Manzonsa ﷺ ce. Kuma duk wanda ya yi hijira don samun wani abu na duniya ko don ya auri wata mace, hijirarsa ita ce zuwa ga abin da ya yi hijirar don shi.””5

‘Alqamah bin Waqqas al-Laythi (may Allah be Pleased with him) said: “I heard ‘Umar bin al- Khattab (may Allah be Pleased with him) on the pulpit, saying: “I heard the Messenger of Allah (peace be upon him) say: “Indeed, actions are by intentions, and for every person is what he intended. So, whoever migrated to Allah and His Messenger (peace be upon him), his migration is to Allah and His Messenger (peace be upon him). And whoever migrated to obtain a portion of the world or to marry a woman, his migration is to what he migrated for.”””5

An-Nawawi (Allah ya yi masa rahama) ya ce:

an-Nawawi (may Allah have Mercy on him) said:

Musulmi sun yi ittifaqi a kan muhimmancin wannan hadisi, da fa'idodi masu yawa da ke cikinsa, da kuma ingancinsa. Ash-Shafi'i da wasu sun ce: "Yana daga cikin kashi ɗaya bisa huɗu na Musulunci." 'Abd ar-Rahman bin Mahdi da wasu sun ce: "Wajibi ne ga duk wanda zai rubuta littafi ya fara da wannan hadisi, domin ya tunatar da dalibin ilimi ya sabunta niyyarsa." Al-Khattabi ya ruwaito haka daga malamai baki ɗaya, al-Bukhari kuma da wasu sun aiwatar da shi. Sun fara da shi kafin komai, kuma al-Bukhari ya saka shi a wurare bakwai a cikin littafinsa.

“The Muslims are unanimous in regards to the significance of this hadith, the numerous benefits contained within it, and its authenticity. ash-Shafi’i and others said: “It constitutes one quarter of Islam.” ‘Abd ar-Rahman bin Mahdi and others said: “It is a must for whoever writes a book to begin it with this hadith in order to remind the student of knowledge to renew his intention.” And al-Khattabi reported this from the scholars in general, and al- Bukhari and others applied this. They started with it before anything else, and al-Bukhari included it in seven places in his book.

Mafi yawan malamai, masana harshe da masana fiqihu sun ce kalmar 'innama' tana nuni ga iyaka – tana tabbatar da abin da aka ambata, kuma tana musanta duk abin da ba shi ba – ta yadda ma'anar hadisin ta zama cewa ayyuka ana lissafta su ne bisa niyyoyin da ke bayansu, kuma ba a lissafta su kwata-kwata idan babu niyya a bayansu.

And the majority of scholars, linguists, and jurists said that the word ‘indeed’ is indicative of totality – it confirms what is mentioned, and denies everything else – rendering the meaning of the hadith to be that actions are considered based on the intentions behind them, and are not considered at all if there is no intention behind them.

Dangane da faɗarsa ﷺ "…kuma ga kowane mutum abin da ya niyyata…", sun ce dalilin ambaton sa bayan "Lallai ayyuka suna tare da niyyoyi" shi ne don jaddada cewa ƙayyade niyya sharaɗi ne ga kowane aiki. Saboda haka, idan mutum zai yi qadan sallah, bai isa ya yi niyyar yin qadan sallah ba. Maimakon haka, dole ne ya ƙayyade cewa yana yin sallar Azahar, da sauransu. Da ba don wannan jumlar ta biyu ba, da za a iya fassara jumlar farko da cewa tana nuna halascin yin niyya gabaɗaya ba tare da ƙayyade aikin da ake niyya ba.

And regarding his (peace be upon him) saying “…and for every person is what he intended…” they said that the point of mentioning it after “Indeed, actions are by intentions…” is that it emphasizes that specifying the intention is a condition for any action. So, if one were to make up a prayer, it would not be enough for him to intend to make up a prayer. Rather, he must specify that he is praying Dhuhr, etc. and were it not for this second phrase, one could interpret the first to indicate the permissibility of making a general intention without specifying the action intended.

Game da faɗinsa (ﷺ) cewa: "…Don haka, duk wanda ya yi hijira zuwa ga Allah da Manzonsa (ﷺ), to hijirarsa zuwa ga Allah da Manzonsa take…" yana nufin cewa duk wanda ya nemi Fuskar Allah da hijirarsa, to zai sami ladarsa a wurin Allah, kuma duk wanda ya nufi duniya ko wata mace, abin da zai samu ke nan, kuma ba zai samu komai ba daga Lahira sakamakon wannan hijira. Ma'anar hijira a harshen Larabci ita ce barin wani abu, kuma abin da ake nufi a nan shi ne mutum ya bar wata ƙasa. Ambaton mace tare da al'amuran duniya za a iya fassara shi ta hanyoyi biyu. Na farko, cewa wani mutum ya yi hijira ne domin ya auri wata mace mai suna Umm Qays, saboda haka aka laƙaba masa suna "wanda ya yi hijira saboda Umm Qays." Na biyu, cewa an ambace ta ne kawai domin a jaddada gargaɗin ta hanyar ambaton wani misali na musamman na ma'ana gabaɗaya, don a bayyana girman lamarin, kuma Allah ne Mafi sani.7

And regarding his (peace be upon him) saying “…So, whoever migrated to Allah and His Messenger (peace be upon him), his migration is to Allah and His Messenger (peace be upon him)…” means that whoever seeks with his migration the Face of Allah will have his reward with Allah, and whoever intends the worldly life or a wife, that will be what he gains, and he will have nothing from the Hereafter as the result of this migration. And the linguistic meaning of migration (hijrah) is to abandon something, and what is meant here is that one abandons a land. The mention of a woman alongside the worldly matters can be interpreted in two ways, one of them being that a man migrated to marry a woman named Umm Qays, and was thus named ‘the one who migrated for Umm Qays.’6 The second interpretation is that this was mentioned simply to emphasize the warning by way of mentioning a specific example of a general concept to clarify its gravity, and Allah Knows best.”7

"Kuma an tabbatar a cikin Shari'a cewa Allah ba ya karɓar wani aikin ibada sai wanda aka yi shi tsantsar neman Fuskarsa Mai Girma, kuma hujjojin wannan daga Alƙur'ani da Sunna suna da yawa, kamar haka:"

“And it is established in the Shar’ that Allah doesn’t accept any act of worship that is not done strictly seeking His Noble Face, and the proofs for this from the Qur’an and Sunnah are plenty, such as:

1 – Maganarsa:

1 – His Saying:

Ka ce: "Ni mutum ne kawai kamar ku. An yi mini wahayi cewa Ubangijinku Ɗaya ne."

{“Say: ‘I am only a man like you. It has been inspired to me that your Deity is One.

Saboda haka, duk wanda yake fatan haduwa da Ubangijinsa, to ya aikata aiki nagari, kuma kada ya haɗa kowa da Ubangijinsa wajen bauta.’”}8

So, whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.’”}8

Ma'ana: kada ku nemi da waɗannan ayyuka wani abu banda Fuskar Allah, Maɗaukaki.

Meaning: do not seek with these actions anything besides the Face of Allah, the Exalted.

2 – Maganarsa, kamar haka:

2 – His Saying, as well:

{"Kuma ba a umarce su ba sai dai su bauta wa Allah, suna mai tsarkake addini gare Shi…"}9

{“And they were not commanded except to worship Allah, making the Religion sincerely for Him…”}9

3 – Maganarsa ﷺ:

3 – His (peace be upon him) saying:

"Lallai ayyuka suna tare da niyyoyi, kuma ga kowane mutum abin da ya niyyata. Saboda haka, wanda ya yi hijira zuwa ga Allah da ManzonSa ﷺ, to hijirarsa zuwa ga Allah da ManzonSa ﷺ ce. Kuma wanda ya yi hijira don ya sami wani yanki na duniya ko don ya auri wata mace, to hijirarsa ita ce abin da ya yi hijira saboda shi." An ruwaito shi daga al-Bukhari a farkon littafinsa "Sahih", da kuma Muslim da wasu, daga Umar bin al-Khattab.

“Indeed, actions are by intentions, and for every person is what he intended. So, whoever migrated to Allah and His Messenger (peace be upon him), his migration is to Allah and His Messenger (peace be upon him). And whoever migrated to obtain a portion of the world or to marry a woman, his migration is to what he migrated for.””” Reported by al-Bukhari at the beginning of his ‘Sahih,’ as well as Muslim and others, on the authority of ‘Umar bin al-Khattab.

4 – Haka kuma faɗinsa (ﷺ):

4 – His (peace be upon him) saying, as well:

“Ku bai wannan al'umma albishir da daukaka, da kafuwa a ƙasa, da nasara, da iko a addini. Kuma duk wanda ya aikata wani aikin Lahira yana neman duniya da shi, to ba zai sami rabo a Lahira daga gare ta ba.” Ahmad da ɗansa suka rawaito shi a cikin ƙarin ‘Musnad’ (5/134), Ibn Hibban kuma ya rawaito shi a ‘Sahihinsa’ (4/311 a cikin ‘Mawarid’ na al-Hakim), ya ce: “Isnadinsa ingantacce ne,” adh-Dhahabi kuma ya yarda da shi, haka kuma al-Mundhiri (1/31). Ni (al-Albani) ina cewa: isnadin ‘Abdullah (ɗan Ahmad bin Hambal) ingantacce ne bisa sharuɗɗan al-Bukhari.

“Give this nation the glad tidings of glory, establishment in the land, victory, and religious authority. And whoever of them performs an action of the Hereafter seeking with it this world, he will have no portion of the Hereafter from it.” Reported by Ahmad and his son in the additions to the ‘Musnad’ (5/134), Ibn Hibban in his ‘Sahih’ (4/311 in the ‘Mawarid’ of al-Hakim), and he said: “Its chain is authentic,” and adh- Dhahabi agreed with him, as did al-Mundhiri (1/31). I (al-Albani) say that the chain of ‘Abdullah (the son of Ahmad bin Hambal) is authentic according to the conditions of al- Bukhari.

5 – Kuma daga Abu Umamah (Allah ya yarda da shi), ya ce:

5 – And from Abu Umamah (may Allah be Pleased with him), who said:

Wani mutum ya zo wurin Annabi ﷺ ya ce: “Me zai faru idan mutum ya yi yaƙi don neman lada da suna? Me zai samu?” Sai ya amsa: “Ba zai samu komai ba.” Mutumin ya maimaita tambayar sau uku, Annabi ﷺ kuma yana amsawa: “Ba zai samu komai ba.” Sa'an nan ya ce: “Lallai Allah ba ya karɓar wani aiki sai wanda aka yi da ikhlasi, da neman Fuskarsa.” An rawaito shi daga an-Nasa’i (2/59), kuma sarkarsa tana da kyau, kamar yadda al-Mundhiri ya faɗa (1/24).

“A man came to the Prophet (peace be upon him) and said: “What if a man fights to seek reward and reputation? What will he have?” So, he replied: “He has nothing.” The man repeated the question three times, with the Prophet (peace be upon him) replying: “He has nothing.” He then said: “Indeed, Allah does not accept any action except that which is sincere and seeking His Face.”” Reported by an-Nasa’i (2/59), and its chain is good, as al-Mundhiri said (1/24).

6 – Maganarsa ta (ﷺ):

6 – His (peace be upon him) saying:

"Allah – Mai girma da daukaka – Ya ce: "Ni ne Mafi wadatar kai da ba na bukatar abokan tarayya. Don haka duk wanda ya yi wani aiki saboda Ni, yana sanya wasu abokan tarayya tare da Ni, to, ni na nisanta daga gare shi, kuma zan bar shi ga wanda ya sanya tare da Ni."" Ibn Majah ne ya ruwaito shi a cikin 'az-Zuhd' daga hadisin Abu Hurayrah, kuma sarkar watsa shi ingantacciya ce bisa sharuddan Muslim, shi ma ya ruwaito irin wannan ruwayar a cikin 'Sahih' dinsa (8/223)."10

“Allah – the Mighty and Majestic – Said: “I am the most Self-Sufficient that I do not need partners. So, whoever does an action for Me in which he associates others with Me, I am free from him, and will leave him for the one he associated with Me.”” Narrated by Ibn Majah in ‘az-Zuhd’ from the hadith of Abu Hurayrah, and its chain is authentic upon the conditions of Muslim, and he reported a similar narration in his ‘Sahih’ (8/223).”10

Saboda haka, wajibi ne a tsarkake niyya ga Allah a cikin kowane aiki, kamar yadda Ibn al-Qayyim ya ce: "Kamar yadda Shi Allah Ɗaya ne Ilah babu wani sai Shi, haka kuma wajibi ne a bauta masa shi kaɗai, ba wani kuma ba. Don haka, kamar yadda aka keɓe Shi a matsayin Ilah, haka kuma dole a keɓe Shi da bauta. Aikin nagari shi ne wanda ba shi da riya, kuma yana bisa ga Sunnah."11

So, it is a must to purify one’s intention for Allah in every single action, as Ibn al-Qayyim said: “Just as He is One Deity with none besides Him, it is likewise necessary that worship be for Him and none besides Him. So, just as He is singled out as a Deity, He must be singled out for worship. The righteous action is that which is free of showing off and bound by the Sunnah.”11

Sulaiman bin ‘Abdillah (Allah ya yi masa rahama) ya ce: "Kuma waɗannan sun zama ginshiƙai biyu na aikin da ake karɓa: dole ne ya zama daidai, kuma a yi shi da ikhlasi. Aikin daidai shi ne wanda ya yi daidai da Sunnah, kamar yadda Faɗinsa ya nuna:

Sulayman bin ‘Abdillah (may Allah have Mercy on him) said: “And these are two pillars of the accepted action: it must be correct and sincerely done. The correct action is that which is in accordance with the Sunnah, as indicated by His Saying:

Ya yi aiki na adalci.

{“…let him work righteousness…}12

Kuma aikin da ya tsarkaka shi ne wanda ya tsira daga shirki na ɓoye da na bayyane, kamar yadda Faɗinsa ya nuna:

And the sincere action is that which is free from hidden and apparent shirk, as is indicated by His Saying:

{"…kuma kada ya haɗa kowa a matsayin abokin tarayya wajen bautar Ubangijinsa…"}13 14

{“…and associate none as a partner in the worship of his Lord…”}13 14

Mai neman ilimi dole ne ya tsarkake niyyarsa a lokacin neman ilimi, "…kuma niyyar da ta dace a lokacin neman ilimi ita ce ya nufi Fuskar Allah kawai, yana aiki da shi, yana rayar da Shari'arsa, yana haskaka zuciyarsa, yana kawata cikinsa, yana kusantar Allah a Ranar Tashin Kiyama, kuma yana sanya kansa a matsayin wanda zai samu abin da Ya shirya wa masoyansa na babban yarda da falala. Sufyan ath-Thawri ya ce: "Ban taba yunkurin gyara wani abu mai wahala kamar niyyata ba." Kada ya nemi da shi wani amfanin duniya, kamar samun matsayi, daraja, dukiya, ko sanya kansa ya zama babba kuma mai ilimi a gaban wadanda ke kusa da shi, ko samun wuri a cikin majalisun ilimi, da sauransu, ta haka yana musanya alheri da mugunta. Abu Yusuf (Allah ya yi masa rahama) ya ce: "Ya ku mutane! Ku nemi Allah da ilimin ku, domin ban taba zama a cikin majalisa ba inda na nemi in kaskantar da kai face na tashi daga cikinta fiye da kowa, kuma ban taba zama a cikin majalisa ba inda na nemi in fi kowa face an fallasa ni." Ilimi ibada ne kuma hanya ce ta samun kusanci zuwa ga Allah. Saboda haka, idan niyyarka ta tsarkaka a wannan ibada, zai karbu, a tsarkake shi, kuma a albarkace shi. Amma idan ka nufa da shi wani abu banda Yardar Allah, zai zama babu, a batar da shi, kuma za ka rasa darajarsa.

The seeker of knowledge is to purify his intention when seeking knowledge, “…and the correct intention when seeking knowledge is to intend only the Face of Allah, acting upon that, bringing life to His Shari’ah, lighting up his own heart, beautifying his inner self, getting closer to Allah on the Day of Resurrection, and making oneself a candidate for what He has prepared for His beloved of great pleasure and virtue. Sufyan ath-Thawri said: “I never attempted to remedy something as difficult as my intention.” He should not seek with it any worldly gains, such as obtaining position, status, money, or making himself look great and knowledgeable in front of those closest to him, having a presence in the circles of knowledge, etc. thereby exchanging the good for the bad. Abu Yusuf (may Allah have Mercy on him) said: “O people! Seek Allah with your knowledge, as I have never sat in a circle in which I sought to humble myself except that I got up from it better than everyone else, and I never sat in a circle in which I sought to be better than everyone else except that I was exposed.” Knowledge is an act of worship and a means of gaining nearness to Allah. So, if your intention is pure in this worship, it will be accepted, purified, and blessed. And if you intend with it other than the Pleasure of Allah, it will be nullified, wasted, and you will lose its value.

Yana yiwuwa mutum ya rasa waɗannan manyan manufofi, bai cimma su ba, ta haka ya ɓata kuzarinsa da ƙoƙarinsa.15

It might be that one can miss out on these noble goals and not achieve them, thereby wasting his energy and effort.”15

Duk abubuwan da ke sama za a iya taƙaita su a cikin hadisin Manzon Allah ﷺ wanda Muslim ya ruwaito a cikin littafinsa na ‘Sahih,’ daga Abu Hurairah: “Na farko da za a fara jefa shi cikin Wuta a Ranar Alƙiyama zai zama mutum uku: malami, mujahidi, da mai bayarwa mai karimci.

All of the above can be summarized in the hadith of the Messenger of Allah (peace be upon him) that was reported by Muslim in his ‘Sahih,’ on the authority of Abu Hurayrah: “The first who will be consumed by the Fire on the Day of Resurrection will be three: a scholar, a Mujahid, and a generous donator.

Game da malami kuwa, Allah zai kawo shi, ya tambaye shi: "Me ka aikata a duniya?" Sai ya ce: "Na nemi ilimi saboda Kai, kuma na yada shi ina neman yardarka." Sai a ce masa: "Ka yi ƙarya. Ka koyi ilimi don a kira ka malami, kuma an yi haka, kuma ka karɓi ladarka a duniya." Sannan za a umarci a jefa shi cikin Wuta.

As for the scholar, Allah will bring him and ask him: ‘What did you do in the dunya?’ So, he will say: ‘I acquired knowledge for Your Sake, and I spread it seeking Your Pleasure.’ So, it will be said to him: ‘You lied. You learned so that you would be referred to as a scholar, and it was done, and you have obtained your reward in the dunya.’ Then, he will be ordered thrown into Hell.

Sannan za a kawo mai bayarwa, Allah ya tambaye shi: ‘Me kuka aikata a duniya?’ Zai ce: ‘Na samu dukiya ta hanyoyin halal, na kuma bayar da ita saboda Ka.’ Za a ce masa: ‘Karya ka yi. Ka bayar da kudinka ne domin a ce kai mai karamci ne, kuma hakan ya faru, kuma ka riga ka samu ladanka a duniya.’ Sannan za a umarci a jefa shi cikin Wuta.

Then, the donator will be brought, and Allah will ask him: ‘What did you do in the dunya?’ He will say: ‘I acquired wealth from permissible means, and I donated it for Your Sake.’ It will be said to him: ‘You lied. You donated your money so that it would be said that you are generous, and it was done, and you have had your reward in the dunya.’ Then, he will be ordered thrown into Hell.

Sannan a kawo mayaƙin, a tambaye shi: 'Me kuka aikata?' 'Na yi yaƙi saboda Ka har sai da aka kashe ni.' 'Kana ƙarya. Ka yi yaƙi ne domin a kira ka jarumi, kuma an ce haka, ka kuma karɓi ladarka a duniya.' Sannan a umarce shi a jefa shi cikin Wuta."16

Then, the fighter will be brought, and asked: ’What did you do?’ ‘I fought in Your Cause until I was killed.’ ‘You lied. You fought so that you would be referred to as a brave man, and it was done, and you took your reward in the dunya.’ Then, he will be ordered thrown into Hell.”16

An-Nawawi (Allah ya yi masa rahama) ya ce:

an-Nawawi (may Allah have Mercy on him) said:

“Maganarsa (ﷺ) game da mayaki, malami, da mai bayarwa mai karimci, da azabar da za su sha saboda ayyukansu da aka yi domin wani ba fuskar Allah ba, da shigarsu Wuta – duk waɗannan hujjoji ne na haramcin nuna riya da aka jaddada, da tsananin azabar da ake yi saboda ita, haka kuma hujja ce ta wajabcin tsarkake niyya a cikin ayyuka, kamar yadda Allah Ya ce:

“His (peace be upon him) statement regarding the fighter, the scholar, and the generous donator, and their punishment for their actions being for other than Allah’s Face, and their entering the Fire – these are all proofs for the emphasized prohibition of showing off and the severe punishment for doing so, as well as for the obligation of having a pure intention in one’s actions, as Allah Said:

{"Ba a umurce su ba sai don su bauta wa Allah, suna mai da addini tsarkakke gare Shi…"}17

{“And they were not commanded except to worship Allah, making the Religion sincerely for Him…”}17

Hakan kuma yana nuna cewa nassoshin gabaɗaya game da falalar jihadi suna nufin wanda yake neman yardar Allah kaɗai, kamar yadda nassoshin da ke yabon malamai da masu bayarwa masu karimci suke – dukansu ana fassara su ne kawai ga wanda yake yin waɗannan abubuwa domin Allah, Maɗaukaki.18

And it also shows that the general texts regarding the virtues of Jihad are referring to the one who seeks only the Pleasure of Allah, just as with the texts praising the scholars and generous donators – all of these are interpreted to be only in regards to the one who does these things for Allah, the Exalted.”18

Kuma hadisin da aka ambata a sama ba ya barin wata shakka cewa wajibi ne ga dalibin ilimi ya tsarkake niyyarsa a cikin karatunsa, ta yadda neman ilimin sa ba zai kasance don kowa ba sai Allah, yana neman Yardarsa, yana fatan ladansa - ba don ya yi amfani da wannan ilimin ya daukaka kansa a idanun mutane, yana zaune a wuyansu, yana tsaye a kafadunsu, kamar yadda Manzon Allah ﷺ ya ce: "Duk wanda ya nemi ilimi don ya yi gogayya da malamai, ko ya tabbatar da cewa ya fi wawaye, ko kuma ya sa mutane su dubi kansa, to yana cikin Wuta."19

And the aforementioned hadith leaves no question that the student of knowledge should purify his intention in his studies, such that his seeking of knowledge is not for anyone other than Allah, seeking His Pleasure, and hoping for His reward - not so that he would use this knowledge to be elevated in the eyes of others, sitting on their necks, and standing on their shoulders, as the Messenger of Allah (peace be upon him) said: “Whoever seeks knowledge in order to compete with the scholars, to prove himself superior to the ignorant, or to make the people look up to him, he is in the Fire.”19