阿布·哈米德·安萨里·加扎利（愿安拉慈悯他）说：

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

要知道，意图（niyyah）、意愿（iradah）和目的（qasd）是不同的术语，但它们所指相同，都是对心的一种状态的描述，即心驱动着两件事情。

“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:

知识与行动。

knowledge and action.

知识优先于行动，因为知识是根基和前提，而行动是从知识中生长出来的果实。这是因为每一个行为，也就是每一个有意的举动和动作，都不会脱离三样东西而发生：知识、意愿和能力。没有人会去做自己并不知道的事情，所以他必须先有知识。

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.

同样，没有人会在没有意愿的情况下去做某件事。因此，一个人必须有做某事的意愿，而“意愿”（iradah）的含义是：心趋向于它所认为符合其所求的事物。

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.

人被造成这样：有时他所做的符合其心所追求的，有时他所做的却与其心所追求的相违背。在这种情况下，他需要亲近那对他有益的事物，并驱避那会伤害他的事物。这就要求他知道并理解什么对他有益、什么对他有害，以便能够趋近这些、远离那些。因为一个看不见或不知道食物为何物的人，无法伸手把它拉到自己面前；一个看不见火的人，也无法逃离它。因此，真主创造了引导与知识，并为获得它们提供了某些途径，这些途径就是外在的感官和内在的感官。

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.

所以，意图本质上就是一种意愿，以及朝向并倾向于所追求之事物的行为，无论这种行为是事后发生的，还是在看到所追求之事物的那一刻发生的。

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.

因此,人被驱使去做某事的第一步,是他有一个推动他行动的目标,而目标就是意图的指向。当一个人有了目标和意图,并借由身体的动作将自己的力量和能力导向这一目标时,他便会走出去做某事,这就称为行动。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

因此，伊斯兰教法确立了这样一条原则：安拉——至尊至大——只接受那些纯粹为求祂的喜悦而做的善功，先知（愿主福安之）也指出了意图的重要性，以及必须净化意图，使其远离任何可能败坏目标、使善功无效的因素。

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(愿安拉喜悦他)说:“我听‘Umar bin al-Khattab(愿安拉喜悦他)在讲台上说:“我听安拉的使者ﷺ说:‘诚然,行为凭意图,每个人所得的只是他所意图的。因此,谁为安拉和祂的使者ﷺ而迁徙,他的迁徙就是为了安拉和祂的使者ﷺ。谁为了获取今世的利益或为了娶某个女人而迁徙,他的迁徙就是为了他所迁徙的目的。’””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(愿安拉慈悯他)说:

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

穆斯林学者一致认同这段圣训的重要性、其中所含的众多益处，以及它的真实可靠性。阿什-沙菲仪说：“它占伊斯兰教的四分之一。”阿卜杜勒-拉赫曼·本·麦赫迪等人说：“凡撰写著作者，必以此圣训开篇，以提醒求知者更新其意图。”艾布·苏莱曼·赫塔比转述了学者们的普遍看法，布哈里等人也遵行此道。他们在其他内容之前首先引用此圣训，布哈里在其《圣训实录》中共七处引用了它。

“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.

而大多数学者、语言学家和法学家认为，“إنما”一词表示限定，它肯定所提及的内容，并否定其他一切，因此这段圣训的意思是：行为的善恶取决于其背后的意图，如果没有意图，行为便不被视为有任何价值。

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.

关于他（愿主赐福他并使他平安）所说的“……每个人所得到的，是他所意图的”，学者们说，将其置于“众行为只凭意图”之后，其目的在于强调：对任何行为而言，明确意图都是一个条件。因此，若有人要补做一场拜功，仅仅意图补做拜功是不够的，他必须明确自己是在拜Dhuhr（晌礼）等具体拜功。若没有这后一句话，人们可能会把前一句理解为：只需笼统地立意，而无需明确所要进行的行为，即可成立。

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.

关于他(愿主赐其平安)所说的"……所以，谁为了真主和他的使者而迁徙，他的迁徙就是为了真主和他的使者"，意思是：谁以自己的迁徙寻求真主的喜悦，谁就会在真主那里得到他的回报；谁的意图是今世的享受或一个女人，那他所得到的就是这些，他因这次迁徙在后世将一无所得。迁徙（hijrah）的语言学含义是离开某物，这里所指的是离开某地。经文提到女人与今世之事并列，可以有两种解释：其一，某人迁徙是为了娶一位名叫乌姆·盖斯的女人，因此他被称为"为乌姆·盖斯而迁徙的人"。其二，这样提及只是为了强调警告，通过列举一个具体的例子来说明一般性的概念，以阐明其严重性。真主至知。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

“在伊斯兰教法中已有定论：除非完全为了寻求真主的尊颜，否则真主不接受任何功修。关于此点，来自《古兰经》和圣训的证据数不胜数，例如：”

“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 – 他的话:

1 – His Saying:

{"说：“我只是一个和你们一样的人。启示给我的是：你们的主是独一的。

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

所以，谁希望见到他的主，就让他行善，并且在敬拜他的主时，不以任何人为伙伴。”}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

意思：不要以这些行为寻求任何东西，只寻求安拉的尊颜，至高无上者。

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

2 ——他的这句话也是：

2 – His Saying, as well:

{“他们未曾被命令，只是要崇拜真主，诚心地以宗教归依于祂……”}9

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

3 – 他的（愿主福安之）圣训：

3 – His (peace be upon him) saying:

“实际上，行为取决于意图，每个人所得的只是他所意图的。所以，谁为了真主和祂的使者而迁徙，他的迁徙就是为了真主和祂的使者。而谁为了获取世俗的利益或为了娶一位女子而迁徙，他的迁徙就是为了他迁徙所要达到的目的。”这段圣训由布哈里在其《萨希赫》开篇记载，穆斯林及其他学者亦有记载，传述者为欧麦尔·本·赫塔卜。

“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 – 他(愿主赐其平安)的圣训也是如此:

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

“把荣耀、在大地上立足、胜利和宗教上的权威的喜讯带给这个民族。凡是他们中为了今世而行后世之事的人，他在后世将没有任何份额。”此段由艾哈迈德及其子在《穆斯南德》的增补部分（5/134）中辑录，伊本·希班在其《萨希哈》中辑录（见哈基姆《麦瓦里德》中的4/311），并称“其传述链是可靠的”，宰哈比表示赞同，穆恩迪里亦然（1/31）。我（阿尔巴尼）说：阿卜杜拉（艾哈迈德·本·罕百勒之子）的传述链，依照布哈里的条件是可靠的。

“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 – 据艾布·乌玛麦（愿真主喜悦他）传述，他说：

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

“一个人来到先知（愿主福安之）面前，说：‘如果一个人为了求取赏赐和名声而作战，他将得到什么？’先知（ﷺ）回答：‘他什么也得不到。’那人把这个问题重复了三次，先知（ﷺ）每次都回答：‘他什么也得不到。’然后他说：‘真主只接受纯为祂而行、并以求取祂的前定为目的的善功。’”此段圣训由an-Nasa’i（2/59）记载，其传述系统是良好的，正如al-Mundhiri所说（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 – 他(愿主福安之)的圣训:

6 – His (peace be upon him) saying:

“真主——至尊至大——说：“我是最自足的，无需任何伙伴。所以，谁为我做某件事时，若掺杂了对我的以物配主，我便与他无关，并将他交给他所以之配我的那一方。”” 伊本·马哲在《禁欲篇》（az-Zuhd）中以艾布·胡莱赖的圣训记载此段，其传述链符合穆斯林的条件，是可信的。他在其《沙希赫》（8/223）中也记载了类似的传述。”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

因此，每一件善行都必须为了真主而纯洁意图，正如伊本·盖伊姆所说："正如真主是独一的神，除祂之外别无神明，同样，崇拜也必须只为祂而行，不为别人。所以，正如祂被单独尊为神明，祂也必须被单独崇拜。善行是那种没有炫耀、并且遵循圣行（Sunnah）的行为。"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

苏莱曼·本·阿布杜拉（愿真主怜悯他）说："被接纳的功修有两大支柱：一是必须正确，二是必须为了真主而虔诚行之。所谓正确的功修，是符合圣行（Sunnah）的功修，正如真主所说：

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:

"…让他行善…}12

{“…let him work righteousness…}12

而所谓真诚的行为，是指既无隐秘之shirk，也无显见之shirk的行为，正如真主所说：

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

{“……且不以任何人与他的主并列而崇拜他”}13 14

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

求知者在求学时应当端正意图,"……求知时正确的意图,是只为求取真主的喜悦,依此而行,使真主的律法重获生机,照亮自己的心,美化内在的品性,并在复活日更加亲近真主,使自己有资格获得祂为所爱之人预备的至大喜悦与尊贵。" 苏富延·赛里(愿真主怜悯他)说:"我从未像纠正我的意图那样,费力去纠正过什么事。" 他不应借此谋取任何世俗利益,例如获得职位、地位、钱财,或在身边的人面前显示自己的伟大与博学,或在学界圈子中博得名声等,从而以好换坏。 艾布·优素福(愿真主怜悯他)说:"众人啊!你们要借着知识寻求真主。我从未坐在某个圈子里想要使自己谦卑,却不是比在座所有人更好地起身离开;我也从未坐在某个圈子里想要超过所有人,却不是因此而暴露了自己。" 知识是一种崇拜,也是亲近真主的途径。所以,如果你在这项崇拜中意图纯正,它就会被接受、得到净化并蒙受祝福;如果你借它意图的是真主的喜悦之外的东西,它就会失效、徒劳无益,你也将失去它的价值。

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.

这可能会使人错失这些崇高的目标而无法实现，从而白白耗费了自己的精力和努力。15

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

以上所述,都可以概括于穆斯林在其《沙希赫》中所录的、先知穆罕默德ﷺ的圣训之中。该圣训由艾布·胡莱赖传述:“复活日,最先被火焚烧的将是三种人:一位学者、一位圣战者,以及一位慷慨施舍的人。”

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.

至于那位学者，真主会召他前来，问他：“你在今世做了什么？”他会说：“我为了你而求知，并为了寻求你的喜悦而传播知识。”于是有声音对他说：“你撒谎了。你学习只是为了被称为学者，而这已经实现，你在今世已经得到了你的回报。”然后，他将被下令投入火狱。

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.

然后，施舍者将被带来，安拉会问他："你在今世做了什么？"他会说："我通过合法的途径获得财富，并为了你的缘故而施舍了它。"有人会对他说："你撒谎了。你施舍钱财是为了人们说你慷慨，而这已经实现了，你在今世已得到了你的回报。"然后，他将被下令投入火狱。

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.

“然后，将带来那位战士，并问道：‘你做了什么？’他说：‘我为你的事业而战，直到被杀。’（主）说：‘你撒谎了。你战斗是为了人们称你为勇士，这已经达成了，你在今世已经得到了你的报酬。’然后，他将被下令投入火狱。”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(愿安拉慈悯他)说:

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

“他（愿主赐福并平安于他）关于战士、学者和慷慨施舍者的叙述，以及他们因行为并非为了求取安拉的喜悦而受到的惩罚、并将入火狱——这些都是对禁止沽名炫耀的强调和对此行为严厉惩罚的明证，也是对在行为中保持纯正意图之义务的明证，正如安拉所说：” Note: the user wrote "(peace be upon him)" in the English, which per the rules is a written-out honorific, so the Chinese keeps it as words, and the ﷺ mark is not added there. The original's "Allah" with no honorific is rendered as 安拉 and the Prophet's written-out honorific is kept as words.

“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:

{“他们奉命，只是要崇拜真主，并以纯正的心向真主归一宗教……”}17

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

“这也表明，关于圣战美德的一般性经文，所指的是只寻求真主喜悦的人；与此同时，那些称赞学者和慷慨施舍者的经文也是如此——所有这些都应被理解为仅指为了至高无上的真主而做这些事的人。”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

上述圣训毫无疑问地表明，求知者应当在学习中端正自己的意图，使他求知的目的仅仅是为了真主，寻求祂的喜悦，并期望祂的赏赐，而不是借此知识在他人眼中抬高自己，骑在别人的脖子上，踩在别人的肩膀上。正如真主的使者ﷺ所说：“谁求知是为了与学者竞争，为了在无知者面前炫耀，或为了让人们仰望他，他就会进入火狱。”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