ACKNOWLEDGEMENT

In the name of Allah, the most merciful and gracious. First of all, we very
thankful to Allah S.WT and his holy messenger, Prophet Muhammad PBUH because
with the permission and grace of God we can finish this group assignment with peace
and calmness. Alhamdulillah, we had accomplished to do this grouping task
completely with full focus and hard work. We have such a great time during settle up
this assignment because we spent almost three weeks to make a report about principle
of intention in legal maxim.

Thus, we would like to acknowledge with thanks and love, especially to the
persons who had guided us in this assignment. Firstly, the most important person in
our assignment who every weeks reminds and gives all her information on how to
complete this assignment to us without getting tired, our Qawaid Fiqhiyyah lecturer,
Ustaz Mohamad Zaid Bin Mohd Zain. Next, we would like to thanks all my friends
because they always give their opinions and advice about making an improvement in
our assignment. Lastly, we also want to thanks my parents because always pray for
our success and without their blessing and support, We can’t do anything in our life.

Our hope for this assignment is fully complete and will be accepted by our
beloved lecturer. We had given full commitment and acknowledgment to find all
resources and information. Hope everything will be accepted and goes well.
SOURCE OF THE MAXIM

This method is derived from the famous Sahih hadith which has been narrated
by the six Imams of the hadith and also by other narrators with different
pronunciations. As for the words narrated from Umar Bin al-Khattab reads:

Means : Indeed, practices are based on intention.

As for Imam al-Baihaqi narrated this hadith from anas with the words ‫العمل لمن‬
‫ال نية له‬. The position and superiority of the hadith of intention has been narrated in
Mutawatir by the Ulama as narrated by the Imams among them is Abu Ubaidah, who
has said that there is no hadith narrated from the Messenger of Allah something more
comprehensive, more dense and more beneficial than This hadith is a hadith about this
intention.

Imam Shafie, Imam Ahmad Bin Hambal, Ibn Mahdi, Ibn Madini, Abu Daud,
Darakutni and others have agreed that this hadith covers 1/3 of knowledge. There are
also scholars who mention that this hadith covers 1/4 of knowledge. Imam Baihaqi
has described the position of 1/3 of knowledge by explaining that the actions of a
servant occur from three aspects, namely the heart, tongue and limbs. Intention is one
of the three parts in fact it is even more important. Ibn Mahdi mentions that the hadith
of intention includes 30 chapters of Knowledge.

Imam al-Shafie has mentioned that this hadith includes 70 chapters of fiqh.
Imam al-Suyuti has elaborated on what Imam al-Shafie has mentioned about 70
chapters that it is included in 1/4 of the parts of worship such as ablution, bathing
whether obligatory or circumcision, sweeping khuf, tayamum, prayer, qasar, plural,
imam, makmum, prostration of recitation, prostration of gratitude, paying zakat using
jewelry or to keep it, fasting, iktikaf, hajj, umrah, slaughter, and more.
 In matters of contract such as kinayat sale and purchase and hibah, wakaf, loan
ibra '(legalizing debt) hiwalah, wakalah, ikrar, wasiat, talak, khuluk, rujuk, ilak, zihar,
sumpah, qazaf. In the problem of qisas to distinguish between intentional and almost
intentional and wrongful, take the goods of the debtor, take the instruments of musical
instruments. All that is mentioned will be calculated based on what one intended.

Through these propositions, we can understand that intention has a very

important position in the lives of Muslims. Therefore, the scholars of Fiqh have made
this method as the main formula for the formation of the law of Fiqh. All laws in
Islam must be aligned with this principle.
IMPORTANCES AND FUNCTIONS OF INTENTION

Intention is the main basis of the acceptance of a practice, whether it is

accepted or rejected by God. If a practice is done correctly but wrong in terms of
intention, then it is not accepted by Allah SWT. The functions of intention prescribed
are to distinguish worship from the custom of muamalat. For example, refraining from
eating because of fasting or managing the body. Fasting is worship, while managing
the body is a worldly thing. Other examples include slaughtering animals for food or
for sacrificial worship. Slaughtering animals for food is a matter of muamalat, while
slaughtering animals for the sacrifice of Hari Raya Haji is an act of worship.

Next is to distinguish between obligatory worship and circumcision worship.

For example, the intention is to differentiate between the two rak'ahs of sunat subuh
prayer and the two rak'ahs of fardhu subuh prayer. Another example is giving money
as zakat or alms. Giving money as zakat is fard (obligatory), while giving money as
alms is circumcision. Furthermore, qisas is to distinguish between the act of killing
intentionally or unintentionally. The punishment of qisas for a murderer who kills
intentionally is different from killing unintentionally. Taqarrub or intention to do
something because of Allah SWT or to draw closer to Allah SWT. For example,
studying or teaching because of Allah SWT or because of self -interest.

Among other examples, a person who performs ablution or leveling water all
over his body, the act is either to clean his dirty body or cool his body on a hot day or
possibly also because of the purpose of worship. In addition, a person who is in the
mosque is likely to enter to rest his body or possibly also to worship as well as a
person who is slaughtering an animal is likely to enjoy his meat eating the meat of the
animal or possibly also for other purposes. Some of the examples of deeds mentioned
above cannot be distinguished in their position either because of habit or because
according to what Allah s.w.t has commanded. So to distinguish the act requires the
intention of the perpetrator.
FURTHER EXPLANATION OF THE POSITION OF INTENTION

Intention Is Not Obliged When There Is No Equality Of Any Act

It is not required to intend when performing ibadah that does not have any
resemblance to custom or that does not have any resemblance to other things. For
example, believing in Allah s.w.t, reciting the Al-Quran, remembrance because the act
of such an act has been distinguished by the worship itself from any act. However, if
the act mentioned earlier is vowed then the law must be intended. Why it is obligatory
to intend the purpose is to differentiate the worship performed whether it is obligatory
or circumcision.

Must Intent When Leaving Prohibition

Is it also required to intend when wanting to leave the prohibitions of Shari'ah

such as adultery, stealing, robbery, slander and so on. A person is considered not to
commit acts such as adultery, stealing simply by leaving the prohibited acts even
without intention, but to get the reward it must be intended., Because it is possible that
a person does not commit adultery not out of fear of God but because there is no
opportunity to commit adultery, a person is likely not to steal not out of fear of God
but because there is nothing to be stolen or to have no chance of stealing. So in order
to be rewarded one has to intend that he abandons the act solely because of a
prohibition from Allah.

Intentions Must Be Detailed If There Is Ambiguity

When an ibadah has ambiguity with other ibadahs then its intention must be
detailed and its intention cannot be announced only. As for ibadah that does not have
ambiguity with other ibadahs, it does not need to be determined. Therefore, when
intending to perform prayers, it is obligatory to specify what type of prayer will be
performed, whether it is asr, zohor because the prayer performed has similarities with
other prayers in terms of form and manner.
 Similarly, the sunnah prayer which is other than the absolute sunnah must also
be detailed in its type, whether it is the sunnah prayer before Zohor or after Zohor. It
is obligatory to mention Fardu in the chapter on kaffarah, bathing, prayer, zakat which
is done with the word alms because alms is sometimes obligatory and sometimes
circumcision. As for the issue of tayamum, it is not allowed to call fardu. If it is called
fardu, tayamum is not valid. As for ablution, fasting of Ramadan, Hajj, Umrah, zakat
is not required to call it obligatory.

The Purpose of Intention Is Sincerity

Among the purposes prescribed for intention is to gain sincerity when

intending. That is, by dedicating the deeds done only to Allah and emptying the heart
of irrelevant things. Therefore, it is not valid if the intention is combined for Allah
and also because of other things such as adat. Some recent scholars say that sincerity
is an additional thing for intention which does not get sincerity without intention and
sometimes the result is intention even without sincerity. Sincerity is a matter of Allah
and therefore it is not obligatory to add the word lillah in all acts of worship.
CONCLUSION

The method of al-Umur Bi Maqasidiha is one of the methods of Fiqhiyyah that

can be used by the jurists in this hai in solving the problems of the ummah that are not
found in the text of the Qur'an and hadith, whether using the method of ijtihad, qiyas
and so on, the scholars on today also need to wisely use their minds in issuing laws,
where the laws issued must be sourced from the Qur'an, al-Hadith, Qiyas and ijmak
Ulamak because every problem that occurs is different according to the passage of
time, and so that the law issued is appropriate and coincident with the situation those
times.

It can also be concluded here, that every act of Mukallaf will be calculated
based on his intention, if his intention is towards goodness then he will get a reward,
but if otherwise he will get the wrath of Allah swt. Intention is also one of the
measuring tools for the actions of a mukallaf whether in terms of worship, muamat,
muanakahat or crime. An aidabat will be perfect if an act is accompanied by intention.