Hatem al-Haj – QWD007 The Coherence of Sharia- Matters Are Judged By Their Intentions
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To proceed.
Today, inshallah, we will go over the first
of the. So we are done with the
introductions.
Congratulations.
And, today, we'll start with the first of
the major
maxims,
and that should be which one?
Which which means matters are judged by their
intentions.
Matters
are judged
by
their
intentions
or
intents.
Intentions or intents.
Okay.
So first of all,
the the way we will do this with
each one of these card or each one
of these maxims
is we will go over
the,
different expressions.
We'll go over sort of
explanation and different expressions so that we're given
this pa'ida,
product by Hambeli's scholar, but we will include
other expressions from other scholars as well.
And,
that would be the first part.
It's which means explanation and,
various expressions.
Okay. And then we will do
which means the evidence for the maxim.
We will try to prove the maxim from
the Quran and the and so
on.
Then
the the third
part
will be about
which means guidelines
and,
benefits.
So additional
sort of benefits.
But guidelines would be important.
That means how do we understand
the car, the the guidelines that are necessary
for a good understanding
of the maxim
or the principle.
And finally, we will do el furor watatbiqat.
El furor would be the branches
or the subsidiary
maxims,
that come under
this,
major maxim
and the tabbiqaat
would be applications.
So we can say branches and applications.
We will follow this scheme
with
basically
every one of the.
We will try to follow this scheme with
every one of
the. Explain it.
Prove it.
Provide guidelines for a good understanding of LOCKAIDA
and some additional benefits,
and then,
talk about the branches of LOCKAIDA
and the different applications.
So
what would be other explanations
that were used for this guide?
So, Imam Ibn Taymiyyah,
expressed this guide
with the following. He said, Al Maqasad,
wali'at al Qadiat,
mawtabara,
What does that mean? So Al Maqasid would
be
and we will come to talk between.
Some scholars make distinctions between.
Would be the plural of cost.
Cost
is your aim, your purpose.
We will translate it here as intent,
and
niyat would be
your intention.
And they're pretty close,
so we would consider them to be the
same. Some of the scholars did not make
a distinction. They say,
Some of the scholars try to make some
distinctions.
We will treat them the same
because as we said, this
another
expression for this
would be the hadith of the prophet salallahu
alaihi wa sallam
verbatim.
Al amal
biniyat.
So we will use alaniyah and instead of
al maqasad, we will use alamal instead of
a tasarufat
or instead of an umur, I'm sorry.
Al Umar. So
now,
what so in Maqasat, it's like a niyat.
So we will, say this is would be
this would be intense.
Means beliefs.
Believes here
would not necessarily mean,
faith. Your belief in Allah and the and
the day of judgement.
It means your belief about your action.
What did you believe you were doing? What
did you think you were doing at the
time you did it?
So
intents and beliefs
considered
tasaruf.
Tasaruf
is the plural of Tasaruf. Tasaruf is a
legal conduct.
Is a legal conduct. The saroof is basically
sometimes translated
any action.
But
in Thirkhe terminology,
it's a legally consequential action.
A legally consequential action does not have to
be an action, could be a statement.
It's a legally consequential
conduct,
something that you do
that would bring about
consequences
that would basically
deserve
a ruling and bring about consequences, the Saruf.
So we will translate this as conducts.
Legally legal legally consequential conducts or legal conducts.
Well, I'd add that. Would be customs.
Kamahaya as they are.
Considered
be what? Active devotion.
The I guess the best translation for of
devotion.
And I bet that were
acts of devotion
and worship.
So
he was basically trying to say
that as much as we value
intentions
and purposes
in acts of intention
and devotion,
they should also be valued
in
legal
conducts
and customs.
We should also measure
those by the intentions.
We should judge
those by the intentions
as much as we judge
acts of worship
and acts of devotion
by the intention.
Is it the same meaning here?
It is.
Is this like,
you know,
is this better or this?
It depends on how you look at it.
Well, certainly, this is much briefer than this,
but
this basically
tells you
the content of the card. This tells you
what the card
is is about.
So
if you
favor brevity
over clarity,
you would like this. If you favor clarity
over brevity,
you would like this. They're the same. They're
basically eventually telling you the same thing.
Okay.
So we will
be frequently mentioning Al Qued
as Sadeya. Al Qued as Sadeya.
Ahmed al Nasr al Sadi
is a contemporary Hanbali scholar.
And
when it comes to Al Qaha'at al Fakhaia
or Ri el Max
out of the contemporary scholars, he did the
most
in this particular discipline.
And as we said before,
in the Hanbari Madhab,
we were somewhat behind the other madhhab
in,
authorship in this particular discipline,
and we explained why it's a heavily textual
madhab,
a heavily textual
madhab.
But it doesn't mean that they neglected
or they did not go by the. Of
course, they had
and we've talked about
the emergence and development of Al Qaeda in
Madhub,
last time,
or even, you know, 2 weeks ago.
But to to some extent,
it's it's an ongoing process.
This is an ongoing process,
So efforts of contemporary scholars are highly valued
in this, regard but because it is an
ongoing process. It has not been completed or,
perfected. So we will be mentioning Qa'ad al
Sadih al Sadih often.
And
did he
basically address this guy there?
He did. He did.
Why didn't we why didn't we just go
over a
instead of making a new book? That's an
a good question. Right?
Because, again,
we wanted to have a book that is
arranged in the order in one of the
customary orders of Al Qadir Fapei,
and his book is not. That's the first
one.
The second is that his book is not
all inclusive
of the kawad,
you know, whether it's in the
or kawad in general.
The third is
Sheikh Asadi,
had his own choices
and he isn't
own choices.
And this is this is a matter that
is usually often discussed.
Should we,
strictly follow the mad hub,
or should we allow contemporary scholars
to have,
some room, basically,
to make choices?
And
Sheikh Saadi had his own choices so his
book
would not necessarily
always
reflect the madhab.
Although he is Hanbali,
but his book would not necessarily always reflect
the the mother.
And
this is like a a tricky issue,
because are you like, sometimes
people get,
basically,
some people get,
like Ibn Arabid Barre, for instance.
Is
do you trust,
Ibn Abd al Barri's,
tarjihad
or choices
to be reflective
of the maliki, mazhab,
or some other
malakis that are
stricter
malikes.
So Ibn 'Abd al Barra is a greater
scholar in the madhhab. He is one of
the greatest,
you know,
in general.
But
you would still trust
lesser scholars
to relay the madhhab
than Ibn 'Abdulbar
because
he was not
limited
by the madhhab.
Do you get this?
Okay. Now I'm not saying that Sheikh Saadi
this would apply to someone like Rima Bint
Aimee. I'm not saying that Sheikh Saadi is
in that caliber of.
But
sometimes,
scholars,
have their own choices and have their own
preferences.
My take on this
is somewhere in the middle
between the people who
want to
strictly follow,
a mad hub, one mad hub, and
not allow people to any room,
to choose
within or outside the mad hub. So if
the Hanbali mad hub, for instance, started
at one point, we have
3 different generations in the mad hub. We
have in
that's the first generation in
middle generation
and
the latter generation.
Then
peep some people would say you will have
to take
the favorable position from in Mutafirin
because that is when the mad hub has
been perfected and completed.
But then the the issue here is
why?
Why is it completed and perfected here if
the had
the liberty
to disagree with the
and the had the liberty to disagree with
the.
Why is it that we came to a
certain point in time,
like in 9th century, for instance, or 10th
century, and said, that's it. It's all done.
Close it.
It it wouldn't make,
it wouldn't make much sense.
If these people, if Al Mardawi and Al
Buhuti and Ibn Nadjar and Al Hajawi,
had the liberty
to disagree with
ibn Taymiyyah, the grandfather, and Ibn Qadamah,
you know, and to disagree with, you know,
Samuri and to disagree with the other,
great scholars in the mad hub, you know,
and so on,
why,
why can't these people disagree?
So that that is
so my take on this is
when it comes to Taqir al Madhab, when
it comes to Hika al Madhab,
you need to be strict
in
pointing out
what the is,
and
then you can point out
people will expect.
When you say the,
people will expect
that you're talking about this generation,
the latter generation.
So you point out what the mad hub
is,
and then you could then say,
but this their choice
is not stronger in the Madhub according to
these 2 generations.
And then you you will need to prove
it. You will need to prove why
they
diverted
or diverged
from
the 2 earlier generations
and why you think the 2 earlier generations,
have a stronger
position. And then you take you make your
choice there.
Or
you could still
do this.
You could say that the mantra from beginning
to end
supports this position.
But I believe
that the Hanafis and Malekis
or the Jaffais
were right about this and we were not.
And that is also fine.
That is also fine for a scholar
in that caliber
to say
the madhhab is such,
but I believe
that the Hanafis and Madaqis were right.
But,
so there are 2 different
basically,
there are
2 different points to be made here. 1,
what is the Madhub?
2, what is your choice?
And when we write, I think that
it is best that we write in this
way.
Identify
the method
first
and then
mention
your
preference.
And there will come a time
when
there will be a build up of positions
or a build up of
people
favoring
your position,
and then there will come a time
in the future
that your position
may become the method.
May become the method. This is how it
happened here.
This is how it happened
here. Be you know, and this is how
it happened here. Because if if the if
we say
rajah according to the middle generation
is such, but rajah according to the latter
generation
is such, there is no reason
that this rajah
becomes permanently
rajah until the day of judgment. Let's say
the day of judgment judgement would be
30000 years. So within a few 100 years,
they could change the rajah
but then it will be we we will
be
bound by
this
rajah
for 30,000
years. It
It's certainly not
making sense.
And why people have that tendency to say
it's done, it's complete,
there is no room for
change
because of fear
of
tampering with
the deen
since people's religiosity is,
you know, has plummeted
and people's also knowledge and understanding
is not as great as before.
That fear
is what what causes this.
But that fear existed here
also,
and they still, you know, diverged from the
positions
of the middle generation,
and that fear existed here, and they still
diverge from the positions
of the earlier generation.
So we will have to make sure that
no one is tampering with the math hub.
That is why we would not basically, the
mad hub will not change because
one person,
you know, adopted
a position,
a new position or a different position, but
it will be a build up a build
up. And when it gets mainstreamed
by many
scholars from the mad hub taking
that position,
then it may make it to become
at some point
the madhhab or the chosen position
within
the Madhab.
So
that's in a nutshell
or very briefly
that are,
you know, discussion.
So sheikh Essadi's work is valuable. That's why
it will be mentioned often.
But because of these three reasons,
it's not arranged in the same order as,
you know,
that's usual.
One of the customary orders
in that discipline
is book.
2, it's not comprehensive. It's not all inclusive
of the.
3,
sometimes it's unclear
whether this is his or
the madhhab, the Hanbali madhhab. That's it.
So we said that Sheikh Saadi did address
this Qaeda,
but he addressed it in his own way.
What did he say?
He said, shari'atum abni'atunala
is slain.
I'm sorry.
Okay.
So,
Sharia
is built is founded on
2 pillars
or is built on 2 foundations.
Sincerity,
devotion,
devotion
to Allah,
that's sincerity,
and al mutaba'a
following
the messenger of Allah, following the messenger of
Allah.
That's it.
So you may say,
these are the two conditions for acceptance of
these. This is not the Qaeda.
These are simply the two conditions for acceptance
of these.
True. These are the two conditions for acceptance
of these.
Do they somehow
include dakaydah?
Yes.
Because ultimately
the purpose of niyyah
is
the jridul alafas, to purify your devotion.
To purify your devotion to Allah is the
ultimate purpose of
the ultimate purpose of intentions.
But
is it clear? Is it complete? You know,
does it basically give you
all of,
the
implications of Al Qaeda? No.
Because when you say
or you say
particularly,
if you said
you are not
just talking about Ikhlas or devotion to Allah.
You're
talking about
someone
who gave
his brother
$20
or $200.
What
what is this?
What is the outcome of this?
Is this alone?
Is this a gift?
Is this a bribe?
Is this Zakah?
What is it? It depends on the nayyah
or the intent, the intention,
kast or nayyah
of the giver.
It could be a bribe in the
form of a gift.
You're given this you're given $200
to to a judge that will adjudicate your
case in 2 weeks.
So
that looks like a gift
is actually a bribe.
Therefore,
your intent here
is consequential.
Although the form of the act
has not changed whatsoever,
but your intent is consequential.
Also, when it comes to al Ibadah,
it is not only
about devotion to God.
That's that's part of it. That's a great
part of it. That's the most important part
of it. Most important part of it
is devotion to Allah. So the will sort
out
you
know devotional
Ibadah
from
ostentation,
showing
off, you know, pretentious
behavior.
So, if if if you basically
stand up to pray in the masjid
to show off,
you know, when people come in,
that is
catastrophic,
because you're then
devoting
to
show off.
And that's that's extremely bad. So the here
matters,
and is is that's the most important,
basically,
that function of the Neiyeh, most important function
of the Neiyeh. That's why it's in we
said it's included under
ilqaadas adayyah
because the most important function of the nayyah
is an Ikhlas or devotion to Allah.
But still,
we want to know even if you're even
if this is for Allah,
completely for Allah, you're doing this,
you know,
at 3 AM in your closet,
but what is it? Like you're praying 2
rakas
after Dhur or you're praying 4 rakas,
you know, after Dhur.
Is this
like makeup
or
ada ada or padah? Are you making up
a prayer that you missed
or is it the duhr today?
Is this
pard or sunnah? Is it your Duhr or
you're praying the the sunnah before Duhr?
You know, that that's another question.
Or are these rakahat that you vowed to
make
at some point? So, what is the ruling
of this even though it's clearly for Allah,
no one is arguing about this,
but we have not answered all the questions.
What is it?
What is it?
The
will be needed there. The past or the
will be needed there to judge this particular
act
and to give it its,
you know,
warranted rulings.
Okay.
So
there is a another statement that basically,
explains of
talks about the,
it it talks about the conditions
or an action to be,
accepted or to be correct and acceptable by
Allah, subhanahu wa ta'ala.
The the the other expression
is Imam Al Taymiyyah's expression which is
is what brings you know so
is the entirety of
the deen you may say.
Aslan,
2 foundations.
Is the first us or foundation
that we worship not in Badalla
and
that we
don't worship Him
except by that which he has prescribed
or that we only worship him
by that which he has,
prescribed.
Okay.
So
having
emphasized
and stressed
the importance of a floss when it comes
to niyat and that this is the most
important function of the niyyah,
and it is included in this qaida.
And when the prophet says
that that
was what he meant.
Because read the rest of the hadith.
So the Ahmad Baniyah deeds are but by
their intentions and the prophet
then says, whoever immigrates for Allah and his
messenger, then his immigration will be for Allah
and His Messenger, and whoever immigrates for duniya,
you know, for, you know, word with the
purposes,
or for marriage,
then his hijrah will count as such will
count as such. So when the prophet said
that Amal Baniyah,
he was
mainly talking about this, but al Qaeda
is larger than this
is larger than this. It does include the
importance of devotion and purification
of one's intentions,
but it is larger than this. And Sheikh
Mustafa Azarqa, when he talks about it, umur
b maqasadiham,
he addresses
a couple of issues. He says that
do not only mean
actions but also statements.
But can you say that Al Amal would
also include
statements and actions? Yes.
Because statements are actions.
You know, statements
actions.
So if we use the the word and
the hadith Al Omar, it would still include
statements.
So he says that it includes al Umur
would be the the plural of amr.
Amr is a matter.
And the matter of is not a pride.
Means everything about is not upright. You know,
his just like his all of his actions
and says he's just not upright altogether.
Say to Allah belongs all,
you know, matters
and and so on. So it is a
plural of
and then
would mean by,
be would mean by,
plural of
which is intent.
So matters are by intents.
Actions are
by intentions. Laamal bin niyat.
What does that mean?
He says
it can't just be that.
Because what do you mean by that?
And this is something that the scholars will
disagree over.
Is there a
here? Are we
presuming
that there is a word that it needs
to be inserted here. I require the implication.
Muqtada.
Require the implication.
Something that we will have to insert here.
Matters are by intents.
Actions are by intentions.
Do we have to insert something for this
statement to be correct?
Some of the scholars say we have to
because
as Sheikh Mustafa Zark says,
tiq does not
examine
the essences of actions.
B'kha examines
the rulings of actions.
Additionally,
when you say matters are by intents, what
do you mean matters by by intents? Let
us say I did something without intending anything,
just did it, you know, absent minded.
Did I do it or not? Did it
happen or not? It happened.
So you can't
hence the essence of the matter itself
is by the intent. What if there was
no intent? What if I did it absent
mindedly?
So in this case, we will have to
presume
and require the implication here.
So matters
here would be the rulings
of matters.
Rulings of matters. Are by their intents means
judged by their intents, judged by their intents.
Some of the scholars explain the hadith of
the prophet
they say no.
You don't need to presume anything.
When the Prophet
says that Amal Baniyah,
Baniyah,
He's not talking about
the form of
the deed. He's talking about the substance of
the deed, substance.
So,
an action
that doesn't have
a valid
intention
is
basically, facet
is invalid.
Therefore, you can deny the action. You could
just deny the whole action. It just doesn't
doesn't matter even though you did it.
So you prayed,
without any intention,
absentmindedly,
or for whatever reason,
an intention that's invalid.
You prayed with the wrong intention,
that's invalid.
So as if the deed itself doesn't count
because it doesn't matter
that the form
existed,
The substance did not exist.
It is another valid deed.
Anyway, it depend you know,
there's always, like, room for you to adopt
one of these two positions. It's it's just
fine. There is no problem. At the end
of the day,
they are in agreement.
So we call this,
in
form,
not substance.
This is not an actual iqtilaf. This is
just iqtilaf
in
expression
or in in form. At the end of
the day, we were talking about rule.
So dakai that can be summarized
as follows.
You know, the rulings
that
the rulings of any action
are
dependent
on the intents and purposes
of that act action.
And when we talk about action here, we're
we're talking about
statements, you know, whether it's or verbal
or physical action. We're talking about statements
and physical actions.
We're talking about all kinds of tazaroo faat,
legal conducts,
all kinds of muamalats,
transactions,
everything.
Everything that you do
depends
on
your yeah. Whether it is in Ibadah
or
Muhammala.
Imam Ahmad
said that the whole deen
is built on
3a Hadith,
And
when when you get the document from
the author of al Musnad, which included 27,000
plus hadith,
then you have to pay attention.
So one who collected in one book 27,000
ahadith,
he's telling you the whole deen is based
on 3
of
them.
Certainly,
it was said that Imam Ahmad
knew 1,000,000 a hadith,
and he chose 27,000
to include in his book. But when we
say 1,000,000 a hadith, just so that you're
not shocked by this,
it means
every different chain. So it could be the
same hadith
that comes to you
through 17 different chains. So they would call
this,
And the chain the the the variation
in the chain could be just in one
layer,
you know.
So it was reported from
x by y and z and,
m and n and whatever.
They all reported from x, from y from
from whatever a.
So they would tell you that the these
are 4 hadith. So that's when that's when
you hear people say, here, memorize this many
hadith. It doesn't mean that there are that
many hadith in fact. It just means that
every,
chain,
they would give it they would call it
a hadith. Anyway, so Imam Ahmed said
the deen is based on 3 of them.
But he didn't say the whole thing. He
just said,
and
deeds are by their intentions.
The halal is clear and the haram is
clear.
He who innovates in our affair
that which doesn't belong to it, his innovation
would be rejected.
Don't you think that this makes sense?
Yes.
Because
this
is the Ikhlas.
This is the Sharia.
You know?
And,
basically,
this is telling you that it's clear. Things
are clear.
When it is unclear to you,
it is because your mind is clouded
or your heart is cloud. But it's
things are clear.
And this tells you,
don't change it.
It's clear. Don't change it. Make it all
for Allah. That's it. The whole
now
Okay. So, some examples of Al Qaeda.
We've mentioned some of those examples already.
If you pray for rak'ahs,
the the they could be for Allah, for
for someone else.
It could be al Asr or
the mist Dhuh.
When you
basically speak kinayat talaq, which is ambiguous expressions
of talaq that are not clear expressions of
talaq.
Even clear expressions of talaq.
Does the nayyah matter?
Yes, but not in the court.
So when you say to your wife, you
are Talib,
then
it
matters or doesn't matter?
Like, let us say you did not intend
the divorce.
You actually didn't.
Completely didn't intend divorce. Didn't intend to say
that.
They didn't intend to say the word of
divorce. Could this happen?
What does mean? Released.
You could have just said you're talik.
You're released from your shackles. Whatever. You're released
from whatever.
You didn't intend it. You go to court,
they would not believe you
because that's a clear expression of talaq.
Unless, you know, there are, like,
clear
circumstantial
evidence,
or evidences.
But but anyway, saliha talaq,
unambiguous
expressions of talaq, no one would believe you.
Allah will or not?
Of course, Allah will believe you because Allah
knows that he didn't say it. So
is the niyyah here even
in salihatulah
consequential?
Yes, it is consequential
before Allah, not in this world. Because in
this world, we can't really know
what's in your heart.
So the court will,
separate between you and your wife.
But
if your wife is
dead sure that you didn't mean it, you
could still live together.
Because in the sight of Allah,
you're still married.
Anyway,
if she's dead sure that you
didn't mean it. But can I add the
talaq? Ambiguous words of
talaq,
are dependent on the nayil.
And who is who can disclose that nayyah?
The person who made the nayil is the
only one who can disclose that nayil.
Okay. So what are can I add to
talaq? There are many words, many expressions
that are not clear
on,
Talak.
You're free,
things like that.
And
okay. We talked about, you know, the the
bribe and the gift and and and so
on. The nayah
will basically sort these things out.
So the ruling of these things will depend
on.
Now let's come to the
or the evidence for this.
Is this
a matter of consensus between the scholars, or
it's qaida madhabayyah or
qaida controversial?
It's maha l Ajma. It's a matter of
consensus between the no one argues about this.
Of course, we will come to some of
the,
subsidiary
Kawahid
and their implications,
and there will be arguments, but there is
no argument
about
the,
or
maxim itself.
There is no argument that Morb al Maqasidih.
There is no argument that Ra'mal Baniyat of
course, there would not be argument that Ra'mal
Baniyat's a hadith,
but there is no argument that matters are
judged by their intentions.
Matters are judged by their
intentions.
Okay. So
why is this?
Because, you know,
They have not been commanded
but to worship Allah with complete devotion.
You know, except seeking the,
countenance or the the pleasure of Allah subhanahu
wa ta'ala.
The prophet
said we said that, you know, one of
the expressions of al Qaeda is a hadith.
These
are but by their
tensions. These are but by their intentions.
So we have
countless,
evidences
in support
of
this guide that matters are judged by
their intentions.
So,
The niyyah, the intention,
is the soul,
the spirit of any action.
Any action
without aniyyah is a form without substance,
is a body without spirit. It's dead.
Its core
its substance
wahuwatabi'aamdaha,
it the hamal, the action,
follows it.
It's it's it's it's valid with with its
validity
and invalid with its
invalidity. Now,
there is another important contention here.
The important contention here. Some people may say,
but
the prophet
said,
and in some reports,
emancipation.
Okay.
Three things
are serious whether they are said
in jest
or not.
Marriage,
divorce,
and raja, which is taking the wife back
after divorce, taking the wife back after divorce.
And some
reports,
emancipation.
Why?
Here, he was jesting,
joking
and it counted against him.
Why didn't we consider his naya?
Doesn't this strike at the heart of the
Qaeda?
We didn't consider his naya here.
We took him by his
word,
not by his
intention.
So Ilham ibn Taylama
takes it upon himself to
explain this.
He says,
So
the speech that
entails
divine rights,
not simply human rights,
but also entails human,
divine rights,
you are not allowed
to just or to joke or to be
lighthearted
about this speech.
Marriage
and divorce is
in Basically, the the, you know, the covenant,
the
would be the Syrian covenant, the grave covenant,
you know.
It isn't me Thakar Pareeth. Allah called it
such in the Quran.
It is
a contract that has a divine
element in it,
not simply
a matter of
basically,
you know, a financial transaction between 2 parties
where they can jest or they,
you know, have some room
to to joke around with each other about,
you know, the sale of and Imam Al
Atenay even mentions that the prophet, sallallahu alaihi
wasallam,
hugged some of his companions from behind them
and said, maniashtarirahabdaminni?
Who would buy this slave from me? He
meant the slave of Allah
and and so on. And the man said
to the prophet,
Yeah.
You will find me cheap, oh messenger of
Allah. And then the prophet said,
no,
you are valuable
in the sight of
Allah. So he was joking, but this is
a type of joke that would be permissible.
But Niobrutai Mein says, if someone said, who
would marry my wife?
Would that be
a permissible joke or, like, would that
wouldn't
sound
hearted people
and minded people
frown at this or not. That would be
the ugliest type of joke,
and it would not be acceptable.
So
you don't play around with
these things, you know. And and rajah is
like nikah.
So it's it's about marriage, taking your wife
back. So you don't play around with these
things.
And if you play around with them,
you will be taken by your word.
We will not
listen
to your explanation.
We'll not listen to your defense. We will
not listen to your explanation
because you violated
a right of god.
Because these are pulled
are not simply
transactions
between 2 individuals.
Allah is be in the middle of this
act. You
know?
You have considered it permissible
to have to be intimate with them
by the word of Allah.
By the word of Allah.
Why is etap or emancipation?
Because
because here, you're playing around with someone's emotions,
you know.
When you say to someone, you're free, and
say, no, I was kidding.
Yeah. Then that so it's
certainly
not acceptable.
Okay.
So maybe we will just do
the first guideline or
stop afterwards. So
then next time, we will finish the rest
of the guidelines
if we can because,
you know, some of those guidelines will be
very long.
And thereafter,
we will talk about,
the branches of the Qaeda
and
the
applications.
Okay.
So
the first guideline
or benefits,
and,
I say here that there are so many
or,
topics to be addressed,
pertaining to a nayyah.
But let's just talk about fa'idatinayyah,
the benefit of, the
The benefit of the naiyah
like, the first benefit of the naiyah, as
we said, is that
you read
or to purify your devotion.
To purify
your devotion.
And this is something that we really need
to practice often.
About it. Why are you doing this?
It's
great pause.
This is the great
to before you say anything
and before you do anything,
if you can train yourself
to pause
for a split second,
split it only takes a split second.
And,
basically,
you know, presence
of god
and
then say it,
or do it.
That that great pause will be of,
you know, great value
for your happiness in this life and the
one to come.
Just train yourself to do this. The the
the righteous predecessors used to do this. So
when they get invited to, you know, hamal
khair, something good, salaat janaza,
they would pause
to bring
on
a good nayyah,
to purify their nayyah.
Because
we often do things
that we
like to think
are for Allah
when they are completely
for Allah.
And
the loss is is not easy.
That is why
one of the righteous predecessors
said I have
seen said I had seen 30 of the
companions of the prophet
all of them feared from the fact.
All of them
feared from lifaq.
So it's
it's easy because we are
oblivious and heedless.
We think it's easy. Like, we're not really
that afraid of like
the sahaba did because we think Ikhlas is
easy. It's pretty easy. I know. I say
that out of Allah in private. You know,
I pray in private. Isn't that enough? You
know, if I if I if I'm if
I'm a hypocrite,
I wouldn't pray in private. I couldn't really
fast for a while. I wouldn't I would
cheat. I would eat. But since I'm not
doing this, I'm all good. I'm done.
That's not the case. That's not how the
Sahaba
basically
took this matter,
or, you know, approached this matter.
Oh, it is it is important. You you
pause and you figure out if you're really
doing because
your whole life could be a show.
You could be in it for like a
show. You actually
it took the role of the good boy
or the good son or this something.
It could be a show, but there is
really no,
work,
effort
to purify,
your. And you may be doing so many
things,
to feed your ego,
nurture your ego, and you're counting them
as good deeds.
Okay. So that's the first
benefit
of the naiyah, is to purify our devotion
to Allah subhanahu wa ta'ala.
Then we have so many other benefits that
belong to faqh, you know, in particular.
Ne'yah will sort out the from
the mustahab.
You know? For, Ne'yah will sort out
the ada from the kada. Is is this
like,
your is it making up,
or you're doing the on top, or you're
making it up,
will
sort out, you know, a vow from a
voluntary action.
Basically, are you fasting today
to fulfill a or which is
or you're fasting,
you know, a voluntary,
fast, you know, because,
you know, like Monday or something.
Neia also,
would consequential in, Ibadat.
So the same Ibadat, the same act giving
$200
to a friend
could be zakah, so it's wajib,
could be sadaqa, so it's mustahab,
Could be a gift, so it is mustahab,
particularly if you have a good nayah,
you you know, a bribe, so it's haram.
So
many things, you know. The the same act
could be many things. It's the naiyah will
sort out all of this and the naiyah
will sort out sahih al fasid, the valid
and the invalid.
You you could say here, like, an exam
for an example, you could,
dig a well,
to for someone to fall into it. You
could dig a well for people to drink
from it. You could so
it's the same thing, but depending on your
niyyah.
It is part of Allah's mercy also that
the nayyah does not only count in good
actions,
but also in sin
or
in error.
Allah
error and whatever
you do absentmindedly
or you do out of error
will be pardoned.
My ummah was pardoned
for that which they do out of error,
or
absentmindedly,
nisyan,
forgetfulness.
Out of error or forgetfulness.
So in niyyah here matters. You could be
may do like, you could be make committing
a sin,
a major sin,
but you're doing it out of error
or you're doing it out of forgetfulness.
And therefore,
although the form is a major sin,
consequentially,
it is not. It in the sight of
Allah subhanahu wa ta'ala, it is not. You
are actually forgiven. You are completely pardoned.
0.
So all of these are some of the
benefits of the and
and, certainly,
you know, the the righteous people are the
people who
pay most
most attention
to their
and to purifying
their,
correcting
their,
and being cognizant and aware all the time
of their intents and purposes
and their,
wants and
desires
because,
you could deceive yourself.
And a lot of people have deceived
themselves.
They thought that they are doing well,
but all of their deeds were in vain
in this life,
because they were not paying attention
to their intents to their intentions,
to their
the to the sort of
like we said before,
in Manazeb,
the
the hidden areas in their heart,
the deep crevices,
they didn't do deep cleaning of their heart.
And if they don't do deep cleaning of
your heart on regular basis,
if you don't basically
clean your heart
and do a deep clean and gob your
heart on regular basis,
you will have a lot of,
you know, snakes and foxes
and predators
in inside your heart that will, come back
to
harm you,
and destroy you.
That's it.
Next time, we will talk about,
the deeds that do not require
an intention,
and then we will talk about
or the conditions for the validity
of the