Tamam al-Minnah - Nasir al-Din al-Albani - (127)

Tamam al-MinnahNasir al-Din al-Albani

the Law deems an act valid only when a righteous intention accompanies it. As for claiming that a mere righteous intention can render sound an act whose permissibility lacks a specific proof, there is absolutely no evidence for that whatsoever; the matter is perfectly clear.

Ibn Ḥazm, however, turned the discussion on its head and actually cited the hadith in support of the very position we have adopted. After stating that anyone who becomes junub on Friday is not absolved except by two separate baths—one intended for janābah and another intended for Friday—he said: ⦗2/43⦘

“The proof for this is Allah’s saying: ‘They were commanded only to worship Allah, devoting the religion purely to Him’ (98:5), and the saying of the Messenger of Allah ﷺ: ‘Actions are only by intentions, and each person shall have only what he intended.’ It is therefore certain that he is commanded to perform every one of these baths; once that is established, it is futile to imagine that a single act could suffice for two or more. It is likewise certain that if he intends only one of the required baths, then—in the truthful testimony of the Messenger of Allah ﷺ—he will receive reward solely for what he intended and not for what he did not. Should he attempt, by one act, to cover two baths or more, he would be contravening the command, for he has been instructed to perform a complete bath for every one of the aspects we have mentioned, and he has not done so; a bath cannot be subdivided. Consequently, his entire act is null, for the Messenger of Allah ﷺ said: ‘Whoever performs an action that is not in accord with our command, it is rejected.’”

He then noted that a number of the early generations shared our view that one bath does not suffice: Jābir ibn Zayd, al-Ḥasan, Qatādah, Ibrāhīm al-Nakhaʿī, al-Ḥakam, Ṭāwūs, ʿAṭāʾ, ʿAmr ibn Shuʿayb, al-Zuhrī, and Maymūn ibn Mahrān. He added, “And it is also the view of Dāwūd and our companions.”

He has furnished the reports from those authorities—consult them. It is likewise fitting to add Abū Qatādah al-Anṣārī (may Allah be pleased with him), for al-Ḥākim recorded ⦗1/282⦘—through the chain of Yaḥmaṣ ibn Abī Kathīr from ʿAbdallāh ibn Abī Qatādah—who said:

الشرع جوازه إذا اقترنت به النية الصالحة وأما أنه يدل على صلاح ما لم يثبت جوازه بدليل خاص لمجرد اقترانه بالنية الصالحة فلا دليل فيه البتة وهذا بين لا يخفى. وقد عكس ابن حزم فاستدل بالحديث على ما ذهبنا إليه فقال بعد أن ذكر أن من أجنب يوم الجمعة فلا يجزيه إلا غسلان غسل ينوي به الجنابة وغسل آخر ينوي به الجمعة ... الخ. قال ٢ / ٤٣: "برهان ذلك قول الله تعالى: ﴿وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ﴾ وقول رسول الله ﷺ: "إنما الأعمال بالنيات ولكل امرئ ما نوى" فصح يقينا أنه مأمور بكل غسل من هذه الأغسال فإذ قد صح ذلك فمن الباطل أن يجزئ عمل عن عملين أو أكثر وصح يقينا أنه إن نوى أحد ما عليه من ذلك فإنما له بشهادة رسول الله ﷺ الصادقة الذي نواه فقط وليس له ما لم ينوه فإن نوى بعمله ذلك غسلين فصاعدا فقد خالف ما أمر به لأنه مأمور بغسل تام لكل وجه من الوجوه التي ذكرنا فلم يفعل ذلك والغسل لا ينقسم فبطل عمله كله لقول رسول الله ﷺ: "من عمل عملا ليس عليه أمرنا فهو رد". ثم ذكر أنه ذهب إلى ما اختاره من عدم الإجزاء جماعة من السلف منهم جابر بن زيد والحسن وقتادة وإبراهيم النخعي والحكم وطاوس وعطاء وعمرو بن شعيب والزهري وميمون بن مهران قال: "وهو قول داود وأصحابنا". وقد ساق الآثار بذلك عنهم فراجعها ويحسن أن يلحق بهم أبو قتادة الأنصاري ﵁ فقد روى الحاكم ١ / ٢٨٢ من طريق يحمص بن أبي كثير عن عبد الله بن أبي قتادة قال: