. J '-Ɵ  (cont.)

One of the arguments of those who say that the sentence is in need of some missing words is that there is something missing between the preposition and the word it governs. Imagine, if someone said in English, "The car in the garage." This is a clause and not a complete sentence. Something has been left out that will make this a complete and correct sentence. This statement of the Prophet (peace be upon him), according to some, is very similar to that kind of clause in English. 2 Some argue that this hadith is missing something because it is simply not true unless it is assumed that something is missing. These people argue that there are actions that have occurred without any intention behind them­ involuntary and unintentional acts. But this hadith, without any taqdeer, 1 This difference of opinion between the Hanafis and others is well documented in the literature on Islamic legal theory (usool al-fiqh). See, for example, Fathi al-Duraini, Al-Manaahij al­ Usooliyahfi al-Ijtihaad bi-l-Rai (Damascus: Daar al-Rasheed, 1976), vol. 1 , pp. 365-376. 2 Although in English such is considered bad grammar, in Arabic, it is simply in need of assuming the missing words. Commentary on the Forty Hadith of al-Nawawi implies that there is no action except with intention. So like the case mentioned above concerning mistakes and so forth among this Nation, something has to be assumed to make the statement correct and truthful. 1 So then comes the next question: What is it that should be assumed? Ibn Hajr and Al-Mubaarakfoori have given the most complete list of suggestions. These include: "The completeness of actions," "The correctness of actions," "The completion of actions," "The consideration of actions," and so forth.2 In other words, all of the following have been offered as solutions to the meaning of this sentence: "The soundness of an act is dependent upon intention." "An act is not sound but by intention." The argument presented here is that the hadith virtually denies the existence of acts that are void of intention. Hence, the closest approximation to that is to deny the validity of an act. This is applying the principle that the taqdeer should be as close as possible to the literal meaning of what is stated in the text. "The completeness of an act is dependent upon intention." "An act is not complete except with intention." For the most part, this is the view of the Hanafis. The argument for this case is that not every action requires an intention for it to be considered sound. For example, the paying back of a debt is not in need of intention. If someone returns money to someone else, his responsibility is fulfilled even if he had no real intention of doing such in his heart. Similarly, the removal of impurities is good and proper even though someone did not intend to remove those impurities. Furthermore, this is the minimum amount that may be assumed to make sense out of the sentence. "The reward of an act is dependent upon intention." This is also a view of the Hanafis. They argue that if the intention is not there, the reward will not be present. This is particularly true for those acts that they say do not require intention. For example, for them, ablution (wudu) does not require intention. If one has the intention to make ablution, he will be rewarded. Otherwise, his ablution is still sound and suitable for the performance of prayer. Those who say that there is no taqdeer state that taqdeer is only to be resorted to when absolutely necessary. If there is no need for it, it cannot be resorted to. In this case, they say, that there is no need for it. This is the view of Umar al-Ashqar. However, he is forced not to take the sentence in its complete literal sense. He wrote, "What is apparent to me is that the hadith is not in need of taqdeer. This is because what is meant by deeds are the shareeah (lawful and correct) deeds, as the Prophet (peace be upon him) was sent to explain the shareeah. The hadith indicates that the shareeah deeds are brought about and exist by intention. If the intention is not there in the deed, then the shareeah 1 Cf., al-Mudaabaghi, pp. 49-50. 2 Muhammad al-Mubaarakfoori, Tuhfah al-Ahwadhi bi-Sharh Jaami' al-Tirmidhi (Beirut: Daar al-Fikr, n.d.), vol. 5, p. 283. 1 10 Hadith #1 : All Actions are but by Intentions . . . deed is not there ... "1 That is, from the shareeah point of view, it is as if the deed did not even take place if the proper intention was not present. Obviously, realistically speaking, the deed physically did occur. In other words, the condition or pillar of the deed does not exist and, hence, the deed itself does not exist from a shareeah point of view. This means that there must be intention for every deed unless there is proof that shows otherwise.2 However, ibn Taimiya calls this a case of taqdeer.