İbâdetlerin îfâsı için niyetin ne kadar önemli ve lüzumlu olduğu konusu her Müslüman tarafından bilinen bir gerçektir. Özellikle fıkıh kitaplarına göz atıldığında hemen hemen her ibâdet için delillerden hareketle niyetin hükmünün belirlenmeye çalışıldığı görülmektedir. Hâc ibâdetinde ise neredeyse her nüsük için niyetin hükmü üzerinde durulmaktadır. Bununla beraber hadîs okumalarımız sırasında bu konunun hadîs kitaplarında ve özellikle de musannef türü eserlerde fıkıh kitaplarıyla pek de örtüşmeyen bir şekilde ele alındığını fark ettik. Gerek rivâyetlerde gerekse musanneflerin bâb başlıklarında, bazı ibâdetler hariç niyet kelimesi fıkıh kitaplarında görüldüğü üzere ayrıntılı ve vurgulu olarak yer almamıştır. Bunun en bariz örnekleri olarak abdest ve namaz konusu karşımıza çıkmaktadır. Hz. Peygamber’in gerek abdest gerekse de namaz için niyet ettiği veya sahabeye niyet edin şeklinde bir emrinin vukûu söz konusu değildir. Dolayısıyla bu makalemizde abdest, namaz, oruç, hac ve zekât ibâdetleri özelinde hem hadîsler hem de musanneflerin bâb başlıklarından yola çıkılarak konuyla ilgili mevcut durum tespit edilmeye çalışılacaktır.

The importance and necessity of intention for the performance of ibadah is a fact known by every Muslim. Particularly, when the books on fiqh are reviewed, it is seen that the power of intention for almost every ibadah is tried to be determined with reference to the evidences. As to Haj, the power of intention is emphasized for almost every rite. However, we have realized during the readings of hadith that this issue is handled in hadith books and especially in musannaf works in a way that does not correspond to the books of fiqh much. The word intention is not studied in a detailed and stressed way neither in narratives nor under the chapter titles of musannafs, as it is in the books of fiqh. Ablution and salah appear as the most obvious examples. There is no happening about Hz. Mohammed’s intending or ordering Sahabah to do so for neither ablution nor salah. Accordingly, in this study, specifically the ablution, salah, fasting, haj and zakat, the present state of the issue is tried to be determined based on both the hadiths and the chapter titles of musannafs.There are not any chapter titles that necessitate intention about fundamental ibadah, except for fasting, in the musannef type of works of hijri first three centuries. One of the authors of Kutub al Sittah, Nesaî has composed chapter titles that necessitate intention about ablution, fasting and haj with a different attitude towards the issue. As for the musannafs after H. 3rd century, it is observed that they have been affected by the developments about fiqh much more and have tried to establish fiqh with reference to hadiths.   Besides, different from the later ones, the musannafs of the H. first three centuries did not have a common term to phrase intention. It is possible to see that especially about fasting. They also often used the word intention with its dictionary meaning.Much as some authors have composed some headings, they do not show a narrative that adduces them in the fullest sense, that is a narrative that states Hz. Mohammed and the Sahabah began to such cleanings by intending.   The hadith “Actions are according to intentions,” which is mostly presented as evidence in the context of intention-action obligation in fiqh books, has later been interpreted in this way.  Because our conviction is that the jurists had been unaware of this narrative for a long time and this hadith became famous with the appearance of the sects and then it was used as evidence. It is enough to look at the sanad of hadith to see this situation. This narrative became famous only with the fourth figure in the sanad: Hz. Mohammed-Hz. Omar-Alkame b. Vakkâs (d. 86?)-Mohammed b. İbrahim et-Teymî (d. 119)-Yahya b. Saeed el-Ensârî (d. 143). As stated, it stayed as ferd until Yahyâ and became famous after him.The public takes intention as fard for ablution and ghusl while Hanafis assume it as Sunnah. Those who accept it as fard show only “Actions are according to intentions” as the hadith, and the Hanafis, taking it as Sunnah, have asserted the necessity of intention to acquire sawab as justification.   As for tayammum, intention is unanimously fard. Likewise, the hadith “Actions are according to intentions” has been given as evidence to this. It has been stated that the purpose of intention is to separate prayer from ritual. In our opinion, the most important reason of intention is to separate prayer from ritual, as well. Because, unless ablution and ghusl are started with intention, there will be no difference between a cleaning made with ordinary water and a cleaning made with the intention of ablution and ghusl. Besides, there must be a difference between touching ordinary sand and touching it with the purpose of intention. In brief, we are of the opinion that the coming out of this result depends on the developments and discussions about fiqh. Intention for salah is fard with unanimity of the sects. The ayah “And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakat. And that is the correct religion” (al-Bayyinah (98/5) and the hadith “Actions are according to intentions” are given as evidence. In our opinion, the real purpose is to separate the fard prayer from nafl prayer with different phrases, that is by means of wordings like I intent for the fard or Sunnah.  As a result, we can claim that begining salah with the intention is an obligatory outcome of the studies on fiqh.It can be argued that the necessity of intention is stated in a most obvious way about fasting. Yet, there is only one precise narrative about the issue: “There is no fasting for those who do not intend before the night (fajr).” As it is to be seen in the examples, this narrative has been conveyed sometimes as marfu and sometimes as mauquf.  It must be for this reason that Bukhari and Muslim have not included this narrative as marfu or mauquf. Although there is not an explicit ordinance in the narratives to necessitate intention for haj, there are a lot of hadiths showing that there cannot be haj without intention. From this point of view, we can claim that intention-action obligation appears most obviously in haj ibadah.  Nonetheless, the practices during the time of Hz. Mohammed present some differences from the attitudes of the sects. As it is to be seen in the examples, Hz. Mohammed asks some of the sahabah why they are entering the ihram: for umrah, for haj, or for both. From these practices of Rasulullah’s (s), it can be concluded that the person should decide for what he/ she is entering while entering into ihram.  The sects are all in accord about the fact that intention is a must in giving zakat, since it is stated “Actions are according to intentions” in the hadith. Zakat is an action and an ibadah like prayer. So, intention is necessary to distinguish fard from nafl. The time and way of intention have been further handled by the sects in a detailed manner. However, it is seen that muhaddiths have almost never carried this issue to the chapter titles.     As a result of all these analyses, we want to recommend that a different study that will manifest how and when the obligation of intention appeared with reference to the sources of different majors is a necessity.