Is every person who intends a good deed recorded as having done a good deed, and the benefits of the story of the pilgrim whose camel fell on him

The Shaykh : Now, regarding the intention of a good deed: is every person who intends a good deed recorded as having done a good deed? Is every person who intends an evil deed recorded as having done an evil deed? We say that this requires detailed explanation. If he intends a good deed and then turns away from it, for example, he intends to pray the Duha prayer and then turns away from it, he is recorded as having the reward even if he did not pray. Subhan Allah, and if he did not pray, on what basis is he recorded? On the intention. The intention of good is good, and a complete good deed is recorded for him. Now, if he intended a good deed, wished for it, and desired it, but it did not come to pass, such as a poor man who sees a rich man giving charity and spending in the path of Allah, and he wishes he had such wealth to give charity and spend in the path of Allah, what happens? He receives the reward of the intention of that one who gave charity.
Thirdly: he intended a good deed and performed the actions for it, but he was not able to complete it, such as a man who emigrated to Allah and His Messenger, and then death overtook him on the way. What happens? The full reward is recorded for him because he intended, acted, and began, but death overtook him. In this, Allah the Exalted says: Now, remember a story that occurred while the Prophet (peace and blessings be upon him) was standing at 'Arafah. Is there anyone among you who knows it? Now, we will mention it. Listen. Meaning, do not put perfume in it. Allahu Akbar. He will be resurrected from his grave saying, "Labbaik Allahumma Labbaik" (Here I am, O Allah, here I am), because he did not reach the completion of the deed, meaning he did not reach its completion, but he had begun it. The scholars said that it is derived from this that washing the dead is a collective obligation, what is it? A collective obligation. And that it is necessary to wash with water, and that using sidr for the pilgrim does not harm, and that changing the water with sidr and the like does not take it out of being purifying. It is also derived from this that if the dead person dies before his state of ihram is lifted, he is shrouded in the clothes of ihram. Did you understand? Meaning, we do not go and get a new rag for him; we shroud him in his izar and rida because he is in ihram, and that his head is not covered. It was also reported in a narration: Meaning, the rida is on his shoulders and the izar is on the lower part of his body, and he is buried. Meaning, no perfume is put in it, because the dead should be embalmed; perfume is put in them first to protect them from harm, then their bodies are perfumed so that they meet Allah the Exalted in the best condition. It is also derived from this hadith that if the dead person dies during the rites, what remains is not completed on his behalf. Meaning, if a person performed the obligatory Hajj and died during the rites, we do not say, "Complete the obligatory Hajj for him." The evidence, the evidence, is that the Prophet (peace and blessings be upon him) did not order them to complete the rites for this dead person. We have finished speaking about the intention of a good deed, and it has become clear to us all: how many categories are there? How many, O brothers? One says four, one says three, some say two. How many, O people?
The student: Three.

The Shaykh : Three. Three.