( Chapter thirty-three on knowing the poles of intentions and their secrets and how their origins, and they are called the intentions )

( In the Name of Allah, Most Gracious, Most Merciful )

The soul for the body and the intentions for action *** it will live by it like the life of the earth with rain

So you see the flowers and the trees standing out *** and all the fruits that the trees bring out

This is how pictures come out of our works *** that have smells of stench and perfume

Had it not been for the Sharia, Musk would have been ashamed of its customs, so my view would judge it

If the document of composition is all *** for him, there is no difference between benefit and harm

So stick to his law, and you will be blessed with a wall *** dissolved by pictures that flaunt on beds

Like kings she sees in her family *** Or like brides who are in love with the sight

[ Intentions and Actions ]

We have narrated from the hadith of the Messenger of God, may God s prayers and peace be upon him, that he said, Actions are by intentions, and a person is only what he intended. So whoever emigrated to God and His Messenger, then his emigration was to God and His Messenger, and whoever emigrated for worldly benefits or a woman he marries, then his emigration is for what he emigrated to.

Narrated by Omar Ibn Al-Khattab, may God be pleased with him

[ The intention is one in terms of itself, different and multiple in terms of its intentions ]

Know that to take into account the intentions are men with a specific condition and a specific attribute. I will mention them, God willing, and mention their conditions and the intention for all movements and dwellings of those who are assigned to work, such as rain when the earth grows. The intention in itself is one and differs in relation to what is related to it, which is the sperm, so the result will be according to what is related to it, not according to it. Or leaving it and the fact that that action is good or ugly and good or evil is not an effect of the intention, but rather it is a matter that transcends the presentation of the law s distinction and eye to the taxpayer. The poor old man s house when he descends is not for him, so the good flower comes out windy and stinky and the good and bad fruit out of the wickedness of the spot or its goodness or from the impurity of the seed or its goodness. In that except the supply, as the Almighty said, by which He leads many astray and guides many with it, meaning the proverb that is mentioned in the Qur an, i.e. because of it, and it is from the Qur an. Another difference is that intentions are the cause of good and bad deeds

[ Guidance and delusion ]

It is well known that the entire Qur an is gifted, but by interpretation in the parable that is mentioned, one who went astray went astray, and one who is guided is guided by it, for it is an example whose reality has not changed, but the fault occurred in the eye of understanding. With good and ugliness, the Almighty said: Indeed, We have guided him to the way, that is, we have shown him the path of happiness and misery. Then he said, Either thankful, or ungrateful. That is, I made it obligatory upon myself, God used to say, The one who on the right side of you is required to show you the path that leads to your happiness, and I did, for you do not know it except by informing you of it and explaining it to me.

[ The path to happiness, misery, and divine positivity ]

The reason for this is that it was preceded in knowledge that the way to the happiness of the servants is in a special cause, and the cause of their misery is also in a special way, and there is nothing but deviation from the path of happiness, which is faith in God and in what has come from God in which we are obligated to believe in, and since the world was in a state of ignorance of what is in it. God s knowledge of the designation of that path means that it should be communicated in the form of speech, so it is necessary from the Messenger. The believers, and His saying, Your Lord has decreed mercy on Himself, and in truth. This is only required of proportion, not of Himself, for it is transcendent that it is obligatory upon Him for the sake of the limit of the legal obligation.