Actions are Judged by Intentions PPC and Tort paper 5 and 6 for LLB part I Punjab Universty

Actions are Judged by Intentions

Natural powers of a person take on a moral tone when one's volition and intention is also involved in the act. This is the message we get from the following Qur’anic verse. "So woe to those who Pray. Who are unmindful of their Prayer (and ignore the spirit and aim of it), and they like (only) to be seen (of people while they make a show of their deeds)." (107:4-6)

That is why the Holy Prophet is reported to have said, "Actions are judged by one's intentions". In other words, one's act becomes moral act only when the act is in itself virtuous and the intention to do it is also good. If any of these two aspects is missing, no act would be worthy of being called a moral act. If the act is good but the intention is bad (for instance, a Prayer offered for ostentation and show), or if the intention is good but the act is bad (for instance, stealing to help an orphan), or if both the action and intention are bad, (like taking a bribe for indulging in debauchery), then all these three cases would be considered outside the pale of good and moral acts. The moral act can only be that act in which both the intention as well the act itself are good. A simple example will be spending one's lawful and just earnings to help the poor. When in spite of the best of intentions, one's power of decision and intellect and comprehension flags and the person commits an immoral act (under the influence of his evil self), we cannot call this a virtuous deed.

The Holy Qur’an also emphasizes the fact that a person should sometimes put to display his good actions in such a nice and decent manner that these take on a better shine and glitter, thus making people enamored of him. No doubt every kind and good display of morality has its own intrinsic worth, but one should be on guard against multiplying the virtuosity of any deed by his own negative behavior. Nay, sometimes the goodness of deed is rendered null and void by such behavior. For instance, a person engaging in charity and giving of alms is certainly engaged in a very fine display of high morals. But if during the distribution of alms or afterwards he boasts of the favour he has done, or adapts foul language or berates the poor who beg his help, he is degrading his act of charity and renders it null and void. The Holy Qur’an's injunction in this respect is as follows: "Those who spend their wealth in the cause of Allah, then follow not up what they have spent with a show of obligation, nor (with) injury, they shall have their reward with their Lord. They shall have no cause of fear, nor shall they ever grieve. A fair word and forbearance are better than charity followed by injury. Indeed, Allah is Self-Sufficient (having no want), EverForbearing.
O you who believe! Do not render void your charities by (a show of, or by boasting of the favour you have done to others) obligation and injury (by causing the recipients to feel embarrassed or by causing them some injury to their self respect, and) like him who spends his wealth to be seen by people and does not believe in Allah and the Last Day. So his case is like the case of a smooth rock with some soil thereon, when heavy rain hits it leaves it bare and hard. They shall not be able to gain anything of what they accomplished. And Allah does not guide such disbelieving people to the way of success." (2:262-264)

 It follows that mere good deed are not the desired objective, rather, a good intention behind them is desired. Good intentions are thus a duty which must be present in all situations, and which provides a very high grade moral foundation for all goodly traits. That is why Imam Bukhari began his compilation of the Traditions of the Holy Prophet (Sahih Bukhari) with the Hadith from the Holy Prophet: "Verily all actions are (judged) according to the intentions". That is, no deed can be considered to be based on morality and to be correct unless the doer of the deed has the right intentions, and not unless good intentions form a major factor of the deed. Slaughtering an animal during the Hajj for sacrifice and give its meat to the needy is enjoined on the Muslim as a rite. In this regard the Holy Qur’an says: "It is neither their flesh nor their blood (of these sacrifices) which matters to Allah but it is guarding against evil and devotion to duty on your part that matters to Him. Thus He has made them subservient to you that you may proclaim the greatness of Allah for His guiding you. And give glad tidings to the doers of good to others." (22:37)

 In short, forbearance, honesty, truthfulness, steadfastness, contentment, self-control, bravery, chastity, all these are moral qualities of high values, yet these become a part of the list of good moral qualities only if they are free of all ill-intentions. Without good intentions the very same deeds can become damaging to one's morals. A person showing forbearance and humility in order to deceive people, or offering Prayers for show of piety, would be better off if he did not have these qualities of forbearance, humility and Divine worship. He is in fact insulting the real rectitude and goodness and practicing deception. In short the moral capability has been naturally provided within us, and none of our powers and emotions is evil in itself, rather, these take on an evil hue if used inappropriately or wrongly.