Understanding Intentions, Unity, and the Heart of Islam

Understanding Intentions, Unity, and the Heart of Islam.

With Reflections from the Qur’an, Hadith, and the Thoughts of Great Sufi Scholars

Islam is a vast and beautiful religion that accommodates different groups, schools of thought, and spiritual paths. I value the existence of every group within Islam—so long as their efforts are rooted in sincere intentions for the sake of Allah, not for self-interest, fame, recognition, or the desire to claim exclusive ownership of the “right path” while condemning others.

At the very foundation of Islam lies Intention (Niyyah). Our religion is built upon it. Allah looks first at the sincerity of the heart before the outward action. The Prophet Muhammad ﷺ said:

> “Actions are judged by intentions, and every person will have only what they intended.”

(Sahih al-Bukhari & Sahih Muslim)

This is why Muslims are taught to make intention before acts of worship such as Solat (Prayer), Wudu (Ablution), fasting, charity, and other devotional practices. Intention purifies action, and without it, even good deeds may lose their spiritual value.

Allah says in the Qur’an:

> “And they were not commanded except to worship Allah, being sincere to Him in religion…”

(Qur’an 98:5)

Sufism as the Spiritual Heart

Sufism—when practiced according to the authentic teachings handed down by great spiritual leaders such as Sheikh Ahmad Tijani, Sheikh Ibrahim Abdullah Niyas, and other recognized Tariqah guides—can be likened to the spiritual heart of Islam, emphasizing inner purification, remembrance of Allah (Dhikr), humility, discipline, and love for humanity.

Imam Al-Ghazali, one of the greatest scholars in Islamic history, wrote that:

> “The purification of the heart is the foundation of salvation, and outward knowledge without inward reform is incomplete.”

Similarly, Sheikh Ahmad Tijani taught that the path to Allah is built upon sincerity, adherence to the Sunnah, and service to creation, not pride or hostility toward others.

To truly understand Sufism, one does not need to become antagonistic toward it. The mistakes of individual practitioners should not be used to condemn the entire path. Errors exist in every human effort. Even a Muslim who does not belong to any group can still fall into mistakes visible to both fellow Muslims and people of other faiths. Human imperfection does not invalidate Islam itself—Allah alone is Perfect (Al-Kamal).

Allah reminds us:

“O mankind, indeed We created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you.”

(Qur’an 49:13)

# Focus Beyond Internal Fault-Finding

In Nigeria and across the Muslim world, our energy should not be consumed solely by highlighting the shortcomings of those still learning or practicing Sufism as seekers. Instead, we should ask ourselves:

What are we contributing to Islam?

What are our aims and purposes as Muslims?

The Prophet ﷺ said:

 “The believer is not one who insults, curses, or speaks obscenely.”

(Tirmidhi)

Constructive effort is more beneficial than constant surveillance of fellow believers. The most effective Da’wah (invitation to Islam) is the one carried out with wisdom and compassion toward non-Muslims, leading hearts toward acceptance of the faith—not internal disputes that weaken unity.

Allah commands:

> “Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best.”

(Qur’an 16:125)

Rather than looking only for the faults of others, we must also examine the broader challenges affecting Islam, Muslims, and the nation as a whole, and offer practical solutions that uplift society.

The Depth of Spiritual Leadership

Many past Sufi leaders and some present Arif Billah (those deeply knowledgeable of Allah) demonstrate profound wisdom and logical reasoning in their conduct. Their spiritual states often guide their decisions in ways not always easily understood by the general public.

#- Sheikh Ibrahim Niyas emphasized:

> “The true knower of Allah is the one whose character reflects mercy, patience, and wisdom toward creation.”

These scholars taught that worship is not only in rituals but also in justice, compassion, and societal responsibility. At times, a spiritually aware leader may focus more on communal well-being and reconciliation than on public display of voluntary worship, because Islam is a religion that balances inner devotion with outer responsibility.

The Prophet ﷺ reminded us:

> “The most beloved people to Allah are those who are most beneficial to people.”

(Tabarani)

#- A Call for Balance and Wisdom

Islam calls us to balance—between outward practice and inward sincerity, between personal devotion and communal responsibility, between correction and compassion. Every group has a reason for its existence; what matters most is whether its members work sincerely for the growth of Islam and the well-being of humanity.

Allah says:

> “And hold firmly to the rope of Allah all together and do not become divided.”

(Qur’an 3:103)

Let us strive to build, not break.

Let us guide, not mock.

Let us research, educate, and propagate goodness rather than dwell only on criticism.

In unity, wisdom, and sincere intention lies the true strength of the Ummah.