The Principle of Intention (Niya)
The divine-human relationship connected faith to action where individuals demosntrate faith through action, including action to fullfill divine commands. The action of individuals will be judged based on their adherence to the legal value of the action, the efforts spent in fullfilling the action, and the intentions behind the action: apparent and hidden. The Prophet Mohammad (pbuh) said: "Actions are judged according to the intention behind them, and for everyone is what he intended." The Islamic legal maxim of intention affirmed the hadith verbatim and states, “Acts are judged by their goals and purposes”, and was documented in article two of the Ottoman Mejelle.
The legal maxim of intention significantly …show more content…
Sharī’ah lifts people from the lowest affairs of Maqāṣid to the highest as long as the conditions permit and it is easy to accomplish. Qur’an 22:78 calls on humanity to strive while knowing God intended no difficulty to befall you in establishing matters of religion. The legal maxim of harm states “harm must be removed”, (al-ḍarāru yuzāl) and was listed as article 19 of Mejelle. The maxim was affirmed in the content of hadith 2341 of Sunan Ibn Majah where the Prophet said, “there should be neither harming nor reciprocating …show more content…
Some scholars disagreed on the variations between customs according to their localities, the soundness of customary practices, and the environment where they take place. Islamic legal schools (madhhab) affirmed their differences (ikhtilāf) according to cultures and regions where those customs were developed. For example, it is customary and acceptable to American Muslims of Indian and Pakistani backgrounds to recite chapter 36 of the Quran (surah Yassin) when a patient is actively dying, after death, or after burial. However, Muslim chaplain in Saudi Arabia labeled the custom of reading surah Yassin as innovation (bid`ah) and dubbed the practice unauthentic as it was not practiced at the time of the Prophet. `Urf, in this situation, renders reciting the Qur’an permissible (mubāḥ) as it is practiced widely and deos not establish the practice as
The divine-human relationship connected faith to action where individuals demosntrate faith through action, including action to fullfill divine commands. The action of individuals will be judged based on their adherence to the legal value of the action, the efforts spent in fullfilling the action, and the intentions behind the action: apparent and hidden. The Prophet Mohammad (pbuh) said: "Actions are judged according to the intention behind them, and for everyone is what he intended." The Islamic legal maxim of intention affirmed the hadith verbatim and states, “Acts are judged by their goals and purposes”, and was documented in article two of the Ottoman Mejelle.
The legal maxim of intention significantly …show more content…
Sharī’ah lifts people from the lowest affairs of Maqāṣid to the highest as long as the conditions permit and it is easy to accomplish. Qur’an 22:78 calls on humanity to strive while knowing God intended no difficulty to befall you in establishing matters of religion. The legal maxim of harm states “harm must be removed”, (al-ḍarāru yuzāl) and was listed as article 19 of Mejelle. The maxim was affirmed in the content of hadith 2341 of Sunan Ibn Majah where the Prophet said, “there should be neither harming nor reciprocating …show more content…
Some scholars disagreed on the variations between customs according to their localities, the soundness of customary practices, and the environment where they take place. Islamic legal schools (madhhab) affirmed their differences (ikhtilāf) according to cultures and regions where those customs were developed. For example, it is customary and acceptable to American Muslims of Indian and Pakistani backgrounds to recite chapter 36 of the Quran (surah Yassin) when a patient is actively dying, after death, or after burial. However, Muslim chaplain in Saudi Arabia labeled the custom of reading surah Yassin as innovation (bid`ah) and dubbed the practice unauthentic as it was not practiced at the time of the Prophet. `Urf, in this situation, renders reciting the Qur’an permissible (mubāḥ) as it is practiced widely and deos not establish the practice as