Abu Hamid al-Ghazali (Allah amrehemu) alisema:

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

Fahamu kwamba niyyah (nia), iradah (dhamira ya kutaka), na qasd (lengo) ni maneno tofauti yote yenye maana moja, na ni maelezo ya hali ya moyo pale unapokuwa chanzo cha mambo mawili.

“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:

Elimu na amali.

knowledge and action.

Elimu inakuja kwanza, kwa kuwa ndiyo msingi na sharti, kisha kitendo kinafuata, kwani ni tunda linalotokana na elimu. Hii ni kwa sababu kila kitendo, yaani kila harakati na mwendo wa kukusudia, hakitokei bila mambo matatu: elimu, nia, na uwezo. Hakuna mtu anayefanya jambo bila kulijua. Kwa hiyo, lazima awe na elimu.

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.

Vivyo hivyo, hakuna mtu anayefanya jambo bila kuwa na nia ya kulifanya. Kwa hiyo, mtu lazima awe na nia (iradah) ya kufanya jambo, na maana ya nia (iradah) ni kwamba moyo unaelekea kwenye kile unachoona kuwa kinaendana na kile unachokitafuta.

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.

Mwanadamu aliumbwa kwa namna ambayo wakati mwingine hufanya lile linalolingana na kile ambacho moyo wake unatamani, na wakati mwingine hufanya lile linalopingana na kile ambacho moyo wake unatamani. Katika hali kama hiyo, anahitaji kujikaribisha kwa kile kilicho chema kwake, na kuondoa kile kitakachomdhuru. Hili linahitaji kwamba ajue na kuelewa kile kitakachomnufaisha na kumdhuru, ili aweze kukileta karibu na kujiepusha na kile kingine, kwa kuwa mtu asiyeona wala kujua chakula ni nini hawezi kukinyoosha mkono na kukivuta kwake, na mtu asiyeona moto hawezi kujiokoa nao. Basi, Allah ameumba mwongozo na elimu, na amejaalia njia fulani za kuvipata, nazo ni hisia za nje na hisia za ndani.

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.

Kwa hiyo, niyya ni kwa msingi nia na kitendo cha kuelekea na kuegemea kile mtu anachokitafuta, iwe jambo hili linatokea kwa kurejelea nyuma au wakati wa kukiona kile kinachotafutwa.

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.

Kwa hiyo, hatua ya kwanza ya mtu kusukumwa kufanya jambo ni kuwa na lengo linalomchochea kutenda, na lengo ndilo lengwa la nia ya mtu. Mtu husukumwa kutoka nje na kufanya jambo anapokuwa na lengo na nia, na anaelekeza nguvu na uwezo wake kuelekea lengo lake kwa njia ya harakati za mwili, na hii ndiyo inayojulikana kama kitendo.”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

Kwa sababu hii, imethibitika katika Dini kwamba Allah – Mwenye nguvu na Mtukufu – hapokei vitendo isipokuwa vile vinavyofanywa kwa kutafuta Uso Wake pekee, na Mtume ﷺ alionyesha umuhimu wa nia na wajibu wa kuitakasa kutokana na mambo yanayoweza kuharibu lengo la mtu na kubatilisha tendo lake.

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 (radhi Allahu anhu) alisema: "Nilimsikia ‘Umar bin al-Khattab (radhi Allahu anhu) akiwa juu ya mimbari, akisema: 'Nilimsikia Mjumbe wa Allah ﷺ akisema: "Hakika vitendo ni kwa niya, na kila mtu atapata kile alichokusudia. Basi, yeyote aliyehama kwa ajili ya Allah na Mjumbe wake ﷺ, hijra yake ni kwa Allah na Mjumbe wake ﷺ. Na yeyote aliyehama ili apate sehemu ya dunia au amwoe mwanamke, hijra yake ni kwa kile alichohamia."'"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 (Mwenyezi Mungu amrehemu) alisema:

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

Waislamu wote wamekubaliana kuhusu umuhimu wa hadithi hii, faida nyingi zilizomo ndani yake, na usahihi wake. Ash-Shafi'i na wengine walisema: "Ni robo ya Uislamu." 'Abd ar-Rahman bin Mahdi na wengine walisema: "Ni lazima kwa yeyote anayeandika kitabu kuanza nacho kwa hadithi hii, ili kumkumbusha mwanafunzi wa elimu kuhuisha nia yake." Al-Khattabi aliripoti hili kutoka kwa wanazuoni kwa ujumla, na al-Bukhari na wengine walilitekeleza. Walianza nayo kabla ya kitu kingine chochote, na al-Bukhari aliitaja katika sehemu saba katika kitabu chake.

“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.

Wengi wa wanazuoni, wanaisimu na wanasheria walisema kwamba neno ‘hakika’ linaonyesha ukamilifu – linathibitisha kilichotajwa, na linakanusha kila kitu kingine – hivyo maana ya hadithi ni kwamba matendo yanazingatiwa kulingana na niyyah zilizo nyuma yake, na hayazingatiwi kabisa ikiwa hakuna niyyah nyuma yake.

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.

Kuhusu kauli yake (ﷺ) “…na kila mtu atapata kile alichokusudia…”, wamesema kwamba lengo la kuitaja baada ya “Hakika vitendo vinategemea niyya” ni kusisitiza kwamba kubainisha niyya ni sharti la kila kitendo. Kwa hiyo, mtu akitaka kulipa sala aliyoikosa, haitoshi kwake kukusudia tu kulipa sala. Badala yake, lazima abainishe kwamba anasali Dhuhr, n.k. Na kama isingekuwa kwa kifungu hiki cha pili, kauli ya kwanza ingeweza kufasiriwa kuonyesha kuruhusiwa kwa niyya ya jumla bila kubainisha kitendo kilichokusudiwa.

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.

Kuhusu kauli yake ﷺ “…Basi, yeyote aliyehama kwenda kwa Allah na Mtume Wake ﷺ, hijra yake ni kwa Allah na Mtume Wake ﷺ…” maana yake ni kwamba yeyote anayetafuta kwa hijra yake Uso wa Allah, atapata thawabu yake kwa Allah, na yeyote anayekusudia maisha ya dunia au mwanamke wa kuoa, hicho ndicho atakachopata, na hatakuwa na chochote katika Akhera kama matokeo ya hijra hii. Na maana ya kilugha ya hijra ni kuacha kitu, na kinachokusudiwa hapa ni mtu kuacha nchi. Kutajwa kwa mwanamke pamoja na mambo ya kidunia kunaweza kufasiriwa kwa njia mbili: moja ni kwamba mwanamume alihama ili amwoe mwanamke aliyeitwa Umm Qays, na hivyo akaitwa ‘aliyehama kwa ajili ya Umm Qays.’6 Njia ya pili ni kwamba hili lilitajwa kwa lengo la kusisitiza onyo kwa kutaja mfano maalum wa jambo la jumla ili kufafanua uzito wake, na Allah ndiye Anayejua zaidi.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

Na imethibitishwa katika Shari'a kwamba Allah hakubali amali yoyote ya ibada isipofanywa kwa kumtaka Yeye peke yake, Uso Wake Mtukufu, na dalili za hili kutoka Qur'an na Sunnah ni nyingi, kama vile:

“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 – Kauli Yake:

1 – His Saying:

Sema: 'Mimi ni binadamu tu kama nyinyi. Imefunuliwa kwangu kwamba Mungu wenu ni Mmoja.

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

Basi, yeyote anayetarajia kukutana na Mola wake, na atende mema, wala asimshirikishe yeyote katika ibada ya Mola wake.’”}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

Maana yake: usitafute kwa vitendo hivi chochote isipokuwa Uso wa Allah, Mtukufu.

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

2 – Pia kauli yake, kadhalika:

2 – His Saying, as well:

{"Na hawakuamrishwa ila wamwabudu Allah, wakimtakasia Dini kwa ikhlasi kwake..."}9

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

3 – Kauli yake ﷺ:

3 – His (peace be upon him) saying:

"Hakika vitendo ni kwa niya, na kila mtu atapata kile alichokusudia. Basi, yeyote aliyehama kwenda kwa Allah na Mtume Wake ﷺ, hijra yake ni kwa Allah na Mtume Wake ﷺ. Na yeyote aliyehama kwa ajili ya kupata sehemu ya dunia au kumwoa mwanamke, hijra yake ni kwa kile alichohamia." Imepokewa na al-Bukhari mwanzoni mwa kitabu chake cha 'Sahih,' pamoja na Muslim na wengine, kutoka kwa '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 – Kauli yake (ﷺ) pia:

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

"Wapeni umma hii habari njema ya utukufu, kuimarishwa katika ardhi, ushindi, na mamlaka ya kidini. Na yeyote miongoni mwao atakayefanya tendo la Akhera akitafuta kwa tendo hilo dunia hii, hatakuwa na fungu lolote la Akhera kutoka kwake." Imepokewa na Ahmad na mwanawe katika nyongeza za 'Musnad' (5/134), na Ibn Hibban katika 'Sahih' yake (4/311 katika 'Mawarid' ya al-Hakim), naye akasema: "Mnyororo wake wa wapokezi ni sahihi," na adh-Dhahabi akakubaliana naye, kama alivyofanya al-Mundhiri (1/31). Mimi (al-Albani) nasema kwamba mnyororo wa wapokezi wa 'Abdullah (mwana wa Ahmad bin Hambal) ni sahihi kulingana na masharti ya 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 – Kutoka kwa Abu Umamah (Allah amridhie), aliyesema:

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

"Mtu mmoja alimjia Mtume ﷺ na kusema: “Vipi kama mtu atapigana vita akitafuta thawabu na sifa? Atapata nini?” Basi, akajibu: “Hatapata chochote.” Yule mtu alirudia swali hilo mara tatu, na Mtume ﷺ akijibu: “Hatapata chochote.” Kisha akasema: “Hakika Allah hakubali tendo lolote isipokuwa lile lililo safi na linalotafuta Uso Wake.”” Imepokewa na an-Nasa’i (2/59), na mnyororo wake wa wapokezi ni mzuri, kama alivyosema al-Mundhiri (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 – Kauli yake ﷺ:

6 – His (peace be upon him) saying:

“Allah – Mtukufu Mwenye enzi – amesema: “Mimi ndiye Mwenye kujitosheleza zaidi, sihitaji washirika. Basi, yeyote anayefanya tendo kwa ajili Yangu ambapo anamshirikisha mwingine nami, mimi nimejitenga naye, nami nitamwacha kwa yule aliyenishirikisha naye.”” Imepokewa na Ibn Majah katika ‘az-Zuhd’ kutoka kwenye hadithi ya Abu Hurayrah, na mnyororo wake wa wapokezi ni sahihi kwa masharti ya Muslim, na ameipokea hadithi kama hiyo katika ‘Sahih’ yake (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

Hivyo, ni lazima kusafisha nia ya mtu kwa ajili ya Allah katika kila tendo, kama alivyosema Ibn al-Qayyim: "Kama vile Yeye ni Mungu Mmoja asiye na mwingine pamoja Naye, vivyo hivyo ni lazima ibada iwe kwa ajili Yake peke yake na si kwa mwingine yeyote. Kwa hiyo, kama vile Yeye amechaguliwa kuwa Mungu peke yake, ni lazima Yeye achaguliwe kwa ibada peke yake. Tendo jema ni lile lisilo na riya, na lililofungamana na 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

Sulayman bin ‘Abdillah (Allah na amrehemu) alisema: "Na hizi ni nguzo mbili za amali iliyokubaliwa: lazima iwe sahihi na ifanywe kwa ikhlasi. Amali sahihi ni ile inayoendana na Sunnah, kama inavyoonyeshwa na Kauli Yake:

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:

"…basi na afanye matendo mema…"

{“…let him work righteousness…}12

Na tendo lililo safi ni lile lisilo na shirki iliyofichika wala ya dhahiri, kama inavyoonyeshwa na Kauli Yake:

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

"…na asimshirikishe yeyote katika ibada ya Mola wake Mlezi…"}13 14

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

Mwanafunzi wa elimu ni lazima atakase nia yake anapotafuta elimu, "…na nia sahihi anapotafuta elimu ni kukusudia Uso wa Allah peke yake, kutekeleza yale anayojifunza, kuhuisha Shari'ah Yake, kuangaza moyo wake mwenyewe, kupamba ndani yake, kukaribia kwa Allah Siku ya Kiyama, na kujiweka tayari kwa yale aliyowaandalia wapendwa Wake wa radhi kubwa na fadhila. Sufyan ath-Thawri alisema: 'Sijawahi kujaribu kurekebisha kitu kigumu kama nia yangu.' Asitafute kwa elimu hiyo faida zozote za kidunia, kama vile kupata cheo, hadhi, pesa, au kujionyesha kuwa mkubwa na mwenye elimu mbele ya watu wake wa karibu, kujipatia nafasi katika halaqa za elimu, n.k., hivyo akibadilisha lililo jema kwa lililo baya. Abu Yusuf (Allah amrehemu) alisema: 'Enyi watu! Mtafuteni Allah kwa elimu yenu, kwani sijawahi kukaa katika halaqa ambayo nilitafuta kujishusha isipokuwa nilitoka humo nikiwa bora kuliko wengine wote, wala sijawahi kukaa katika halaqa ambayo nilitafuta kuwa bora kuliko wengine isipokuwa nilidhalilishwa.' Elimu ni ibada na njia ya kupata ukaribu kwa Allah. Kwa hiyo, ikiwa nia yako katika ibada hii ni safi, itakubaliwa, itatakaswa na kubarikiwa. Na ikiwa utakusudia nayo kitu kingine isipokuwa Radhi ya Allah, itabatilika, itapotea, nawe utapoteza thamani yake."

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.

Inawezekana mtu akakosa malengo haya matukufu na asiyafikie, hivyo kupoteza nguvu zake na juhudi zake.15

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

Yote yaliyotajwa hapo juu yanaweza kufupishwa katika hadithi ya Mtume wa Allah ﷺ iliyopokewa na Muslim katika kitabu chake cha 'Sahih', kwa mapokezi ya Abu Hurayrah: "Watu wa kwanza watakaoingizwa Motoni siku ya Kiyama watakuwa watatu: mwanachuoni, mpiganaji wa Jihadi, na mtoaji sadaka mkarimu."

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.

Kisha, mwanachuoni ataletwa na Allah na kuulizwa: "Ulifanya nini katika dunia?" Hapo atasema: "Nilijifunza elimu kwa ajili Yako, na nikaieneza nikitafuta radhi Yako." Ndipo ataambiwa: "Umesema uongo. Ulijifunza ili uitwe mwanachuoni, na hilo lilifanyika, na umepata malipo yako duniani." Kisha ataamriwa atupwe Motoni.

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.

Kisha, mtoaji sadaka ataletwa, na Allah atamwuliza: ‘Ulifanya nini duniani?’ Atasema: ‘Nilipata mali kwa njia halali, na nikaitoa sadaka kwa ajili yako.’ Ataambiwa: ‘Umesema uongo. Ulitoa mali yako ili isemwe kuwa wewe ni mkarimu, na hilo limekwisha kusemwa, na umepata thawabu yako duniani.’ Kisha, itatolewa amri atupwe Motoni.

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.

"Kisha, mpiganaji ataletwa na ataulizwa: 'Ulifanya nini?' 'Nilipigana katika Njia Yako hadi nikauawa.' 'Umesema uongo. Ulipigana ili uitwe shujaa, na hilo likatimia, nawe ukapata malipo yako duniani.' Kisha ataamriwa atupwe Motoni."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 (Mwenyezi Mungu amrehemu) alisema:

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

“Kauli yake (ﷺ) kuhusu mpiganaji, mwanazuoni, na mtoaji mkarimu, na adhabu yao kwa sababu ya matendo yao kuwa kwa ajili ya kitu kisicho Uso wa Allah, na kuingia kwao Motoni – haya yote ni dalili za katazo lililosisitizwa la kujionyesha na adhabu kali kwa kufanya hivyo, pamoja na wajibu wa kuwa na nia safi katika matendo ya mtu, kama Allah Alivyosema:

“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:

{"Wala hawakuamrishwa ila wamwabudu Allah, wakimfanyia Dini yao kuwa ni ya kumtakasia Yeye peke yake…"}17

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

Na pia inaonyesha kwamba matini za jumla kuhusu fadhila za Jihadi zinamhusu yule anayetafuta Radhi ya Allah pekee, kama ilivyo kwa matini zinazosifu wanazuoni na wafadhili wakarimu – yote haya yanafasiriwa kuhusu tu yule anayefanya mambo hayo kwa ajili ya Allah, Mtukufu.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

Na hadithi iliyotajwa hapo juu haiachi shaka yoyote kwamba mwanafunzi wa elimu anapaswa kutakasa nia yake katika masomo yake, kiasi kwamba kutafuta kwake elimu kusiwe kwa ajili ya mtu yeyote mwingine isipokuwa Allah, akitafuta Radhi Yake, na akitumaini malipo Yake; si ili atumie elimu hii kujiinua machoni pa watu, akikalia shingo zao na kusimama juu ya mabega yao, kama Mtume wa Allah ﷺ alivyosema: "Anayetafuta elimu ili ashindane na wanazuoni, au ili ajionyeshe kuwa bora kuliko wajinga, au ili watu wamwangalie juu, basi yuko Motoni."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