Ikhlas In Charity
إنما الأعمال بالنيات وإنما لكل امرئ مانوي. فمن كانت هجرته الي الله ورسوله فهجرته الي الله ورسوله ومن كانت هجرته لدنيا يصيبها أو امرأة ينكحها فهجرته إلي ما هاجر إليه
“Verily, every deed must be accompanied by intention. Everyone would just get a reply depends on his intentions. Those who move for love of Allah and His Messenger, then hijrahnya will be up to Allah and His Messenger. Whoever hijrahnya case because it wanted the world or because the woman he wanted to marry, then hijrahnya (just) get what he wants. “(Narrated by Bukhari [al-Wahyi Bad’i book, hadith no. 1, Kitab Al-Aiman Wa’s -Nudzur, hadith no. 6689] and Muslim [Kitab al-Emirate, hadith no. 1907])
This noble hadith indicates that the intention is a determinant of the validity scales charity. If good intentions, then it becomes good deeds. If the intention is poor, charity becomes ugly (Sharh an-Nawawi li Arba’in, as stated in the ad-Durrah as-Salafiyah, p.. 26).
Ibn Rajab al-Hanbali rahimahullah said, “Bukhari started the book of validity [Sahih Bukhari] with this hadith and he put a sermon Like the [opening] to the book. With it as if he would like to state that all charities that do not sincerely want to seek God’s face because then the charity would be futile, no results are good in this world and the hereafter. “(Jami ‘al-‘Ulum, p.. 13)
Ibn as-Sam’ani rahimahullah said, “Hadiths that provide benefits that non-deeds of worship will not be able to produce reward unless the culprit has intended it in order to get closer [to God]. As an example; food can bring reward if intended to strengthen the body in performing obedience. “(As quoted by al-Hafiz Ibn Hajar in Fath al-Bari [1 / 17]. See a similar explanation in the al-Wajiz fi Idhah Qawa ‘id al-Fiqh al-Kulliyah, p.. 129, ad-Durrah as-Salafiyah, p.. 39-40)
Ibn Hajar rahimahullah explained, this hadith is also an argument that shows no bolehnya do a practice before know the law. For in it asserted that the practice will not be assessed if not accompanied by the intention of [the right]. While the intention of [the right] to do something will not really know the law except after (Fath al-Bari [1 / 22]).
Various Kinds of Intent
The term intention involves two things; menyengaja do a practice [niyat al-‘amal] and intended for specific purposes such deeds [al-ma’mul niyat lahu].
The meaning of al-‘amal niyatu is should be when doing a charity, a person determines his intention first to distinguish between one kind of act with other acts. Eg bathing, should be confirmed in his heart if his intention to regular bath or large shower. With the intention of this kind will be distinguished between acts of worship and non-ibadat/adat. Likewise, it would be differentiated between the types of worship are one with the kind of worship. For example, when his prayers [2 rak’ah] must be distinguished in the heart of the obligatory prayers with the Sunnah. This is the meaning of intention is often mentioned in books of fiqh.
While niyat al-lahu ma’mul point is when the charity should have no other purpose except in order to seek Allah’s pleasure, expecting reward, and motivated by fear of punishment. In other words, it must be sincere charity. This is the purpose of the word intention is often referred to in the book of Aqeedah or purification of the soul, written by many scholars of the Salaf and disabdakan by the Prophet sallallaahu ‘alaihi wa sallam. In the Qur’an, such intention is expressed in words will of god (requires) or ibtigha ‘(seeking). (Summarized from the testimony of Shaykh as-Sa’di al-Qulub in Bahjat al-Abrar, as stated in the ad-Durrah as-Salafiyah, terms. 36-37 with a slight increase from the Jami ‘al-‘Ulum by Ibn Rajab things. 16 -17)
The importance of Ikhlas
Allah ta’ala says (which means): “God who created death and life in order to test you; Who among you those who best charity.” (Surah al-Mulk: 2)
al-Fudhail bin ‘Iyadh rahimahullah interpret the meaning of’ the best charity ‘that is’ the most sincere and most correct’. If the charity is sincere but not correct, then it will not be accepted. Similarly, if true but not sincere, it is also not accepted. Ie if done sincerely for Allah. Ie when the above is true sunnah / guidance (Reported by Abu al-Nu’aim in Hilyat Auliya ‘[8 / 95] as quoted in al-Ittiba Tajrid’ fi Bayan al-A’mal asbab Tafadhul, p.. 50. See also Jami ‘al-wa al-Hikam’Ulum, p.. 19)
At a time until the news to Abu Bakr about the praise of people against him. So he prayed to God, “O Allah. Thou knoweth me than myself. And I know myself better than them. Therefore, O God, make me better than they think. And do you torment me as a result of their speech. And forgive me love Thee above all things they did not know. “(Book of Az Zuhd Nu’aim bin Hamad, was quoted from Ma’alim fi Tariq Thalabil ‘Ilmi, p.. 119)
Mutharrif rahimahullah bin Abdullah said, “The good heart with good deeds, while good deeds with good intentions.” (As quoted by Ibn Rajab in the Jami ‘al-wa al-Hikam’Ulum, p.. 19). Rahimahullah Ibn al-Mubarak said, “How many small charities to be great because the intention. And how many big charities to be small because of the intention. “(As quoted by Ibn Rajab in the Jami ‘al-wa al-Hikam’Ulum, p.. 19)
A scholar who was noble and highly wara ‘(caution) Sufyan Ats Tsauri rahimahullah said, “It is not I heal anything more difficult than my intentions.” (Tadzkiratus Sami’ wal Mutakallim, quoted from Ma’alim FII Tariq Thalabil ‘Ilmi, p. . 19)
At one point until the story to the Imam Ahmad that people pray for the good of him, then he said, “Hopefully, this is not a form istidraj (which made me forget myself.)” (Siyar A’lamin Nubala ‘, quoted from Ma’alim FII Tariq Thalabil ‘Ilmi, p. 22).
Similarly, when one of his disciples to preach to the people praise him, the Imam Ahmad said to the disciple, “O Abu Bakr. If someone has to recognize the nature of the speech itself people will not avail to him. “(Siyar A’lamin Nubala ‘, quoted from Ma’alim FII Tariq Thalabil’ Ilmi, p. 22).
Ad Daruquthni rahimahullah said, “Initially we were studying was not solely due to God, but was reluctant to bring our science to sincere in learning because of God.” (Tadzkiratus Sami ‘wal Mutakallim, quoted from Tariq Thalabil Ma’alim FII’ Ilmi, p.. 20)
Syathibi rahimahullah Ash said, “The most recent liver disease upon the hearts of pious people is like getting fond of power and self-effacing.” (Al I’tisham, quoted from Ma’alim FII Tariq Thalabil ‘Ilmi, p.. 20)
In the biography Ayyub Sikhtiyani As mentioned by Syu’bah that Ayyub said, “I’m often referred people, but I did not like was mentioned.” (Siyar A’lamin Nubala ‘, quoted from Ma’alim FII Tariq Thalabil’ Ilmi, p. 22.)
One scholar says, “People who really understands is that recognizing the nature of himself and not be deceived by the praise of people who do not understand the nature itself” (Dzail Thabaqat Hanabilah, quoted from Ma’alim fi Tariq Thalabil ‘Ilmi, p.. 118 )
Rahimahullah Ibn al-Qayyim said, “This year is like a tree, while the months are the branches, the hours are the leaves and breathiness are the fruit. Anyone who grew up on a tree then the fruit it produces disobedience is hanzhal (fruit of bitterness, and unsightly, important life) while the time to harvest is when it all comes Yaumul Ma’aad (curry apocalypse). When harvested will be evident then that sweet fruit with a bitter fruit. Sincere and monotheism is the ‘tree’ in the hearts of its branches are deeds, while fruits are the good life of the world and heaven full of pleasure in the hereafter. As the fruits of heaven will not be exhausted and not forbidden to pick the fruits of monotheism and sincerity in the world was like that. As for Shirk, lies, and riya ‘is a tree that is embedded in the hearts of his men in the world is a form of fear, sadness, despondent, feeling cramped in the chest, and his dark heart, and the fruit later in the last world is in the form of fruit and torture Zaqqum ongoing. God has told these two kinds of trees in the letter of Abraham. “(Al Fawa’id, p.. 158).
Prof. Sheikh. Dr. Ibrahim al-Ruhaili hafizhahullah said, “Ikhlas in the charity because of the Almighty is the most fundamental pillar of every pious charity. He is the foundation that underlies the validity and acceptance of deeds with Allah Ta’ala, as well as mutaba’ah (follow guidelines) in doing charity is the second pillar for all the pious charity received from God. “(Al-Ittiba Tajrid ‘fi Bayan asbab Tafadhul al-A’mal, p.. 49)