Hatem al-Haj – QWD009 The Coherence of Shariah – Mixed and Combined Intentions
AI: Summary ©
AI: Transcript ©
I'm about to proceed.
So
today, we'll go over
legal maxims, and,
basically, to give you, like, a bird's view
on where we are,
because that's always important. Because many times,
you know, growing up when I attended classes,
sometimes you get lost. You don't know where
you are.
So let's just zoom in on
where we are.
So
this is class.
Which means legal maxims.
And we said that this class, the book
and the class, will be divided into 4
sections.
And we said the first of the 4
sections would be the intros.
And we said the introductions
about the 10 principles that introduce any subject.
And we went over the, you know, the
definition and the relationship between the science and
other sciences
and the fruit of learning it and and
all of the, you know,
So we went over the 10 principles, we
went over the introductions,
and then we said that the second section
is about the 5
major
legal maxims.
And we said the first one
is and
that's where we are.
Is the first one of the 5
major legal maxims, which means
matters are judged by their intentions.
Matters are
judged
by
the
intentions.
Okay.
So where we are here?
So,
and and and, certainly, you know, the the
third section would be about the minor legal
maxims,
and the third section would be about the
legal regulators
or
the regulators
that belong to 1 chapter,
only.
So we are here.
And then we said, under each one of
these cards, we will talk about certain things.
We said we will talk about
wait a second.
Let me get this back.
So we said
mhmm.
Oh, really?
We said
we will talk about certain things,
mainly four things that we will talk about
under every one of these maxims.
And the first thing is,
the expression,
different expressions and the explanation the explanation of
the meaning,
of the maxim
and then justification,
substantiation,
proof, the
evidence. So proving the maxim.
And the third
would be guidelines and benefits.
Guidelines
and benefits.
And the first will be what?
Applications.
But not only applications, but branches, the branches
of the maxim,
subsidiary
maxims
and applications.
So so where we are,
when it comes to matters are judged by
their intention?
What are we doing now? We're done with
the explanation.
We're done with the proving.
We're in the guidelines
and the benefits
that we learned from,
the maxim.
And
last time
last time,
we talked about,
you know, you know, when when we certainly,
we were to to talk then about the
conditions
the conditions last time,
the conditions for the validity
of the intention,
the conditions for the validity
of the intention.
Prior to this, we were talking about what?
We were talking about the,
deeds that don't require an intention
and then we moved on to the conditions
of the validity
of the intention. So this is where we
are now,
conditions
of validity.
How can we ensure
the validity
of our intentions?
And then
we said that the conditions of the validity,
the conditions of validity
are 2 groups,
2 groups.
One group is the positive conditions, the things
that are, you know, required
or the intention to be valid.
The second are the negative,
which means,
things that must be avoided or the validity
of the intention.
We call this Adam al Munafi,
absence of
nullifiers. Absence
of nullifiers.
So when we talked about the conditions that
are required to to be present, we spoke
about Islam
or faith.
We spoke about reason.
We spoke about
or discernment.
And we spoke about knowledge of the
intended. I'm sorry.
Intended. You have to know what you're doing.
And it actually you know, if you know
what you're doing, then you have an intention.
Then
we will talk today about
Adam and Munafi,
absence of nullifiers.
Absence
of nullifiers.
Okay.
So
when we talk about the absence of nullifiers,
we will talk about the following.
We will talk about
7 different
nullifiers.
7
nullifiers.
1, 2,
3, 4,
5,
6,
7.
Doesn't always work. But anyway,
so shirk is certainly the first one. And
since this is,
it's in English, I'm gonna write from left
to right here. So a shirk or associating
partners with Allah is the first one.
At tashrik,
that is basically mixing
intentions
mixing intentions
is the sec.
And it's not all kinds of tashriq,
not all kinds of mixing, and that's what
we will learn about today.
Then,
at Taradu Washek, which would be
hesitation
and doubt.
Hesitation
and the doubt.
Then,
which is the interrupted.
Interruption.
Is to make exceptions.
To make exceptions
from the.
And then which
is to switch, to change, to flip,
switch, change.
Okay.
And the last one would be,
Al Munafi.
Intending
intending
to
do
an all of fire.
And we'll talk about this in detail.
What if you intend,
when you're fasting, to eat?
What if you intend,
when you're praying
to drink
or to speak?
Okay.
So
now
this is where we are.
Okay. Yes.
So
this is where we will be today.
We will talk about the Kenneth
as
the nullifiers that need to be accessed for
the naiya to be valid because we're talking
about the conditions of the validity of the
naiya.
This is under the guidelines,
which is one of 4 parts,
of any
that we will speak about,
explanation,
justification,
guidelines,
branches, and applications.
Okay.
So having said that, let's start.
Absence of nullifiers.
You know, for the naya to be valid,
you have to
ensure
that you don't have any nullifier of the
naya the validity of the naya.
The first nullifier would be, of course,
So
the the first one is to ascribe partners
to Allah
and
that would invalidate
any, and
that will
earn the person a place
in
hellfire
for eternity.
So,
hopefully,
we don't need to go into much detail
about this because we
should be,
clear of this, I hope.
Which is mixing intentions.
Which is mixing intentions.
Now mixing intentions
I mean, it it does not mean that
people don't fall into shirk. People do fall
into shirk. I'm just saying that, hopefully, the
people who are here and the people who
are listening to this class,
are are not basically,
devoting any act of worship to other than
god or to god and someone in addition
to god
and and so on,
because that would be the shirk that would
earn us a place,
in, the hellfire for eternity.
So the tashriq is mix mix in intentions.
Tashriq is mix in intentions.
So what are the types of tashriq, which
is mixing intentions or combining intentions?
The first type of tashriq,
mixing intentions, combining intentions
or mixing,
is
when you
basically
mix,
so here, it's an act of worship.
So I'm not gonna just write act of
worship, just worship.
So an act of worship,
you
mix
it
with
something that's
permissible,
or,
ostentation
showing off,
pretension.
Ostentation, pretension showing off.
Are they the same? No. They are not
the same.
But, you know, for the sake of brevity,
we will put them together, and then we
will discuss them in some detail.
The second one
is to mix
an act of worship
with
it's in and the second one is not
to mix an act of worship.
No.
The the first one we already covered, which
is, basically to,
to to devote an active to Allah and
someone else. This is the second one.
So the first one was the shirk itself.
This is the second one, which is,
to mix worship with or.
The third one
is
mixing
2 acts of worship together.
The 4th one
is to mix 2 Tasar Rufat
is to mix
not active worship.
Legal conduct.
Is legal conduct.
Without,
clear intention,
or to basically,
like,
to say
and we are, like, just for for for
to get this out of the way. To
say to,
your wife,
you are forbidden to me,
intending
simultaneously.
Where does that go? Like so
this is not an act of worship.
It's a the sorrow of legal conduct.
But here,
where does that go? Is that the?
This is what we will discuss when we
get to it. So to mix,
Legal conduct is the best translation for Tasaruf
because it's not just any action.
It's a legally consequential action.
So it's a legal
conduct
in 2 of them.
So we're done with shirk, which is
to
devote an act of worship
to Allah and someone else. And that that
is, you know, the ultimate loss.
But then
we will talk about worship
plus versus
ostentation,
and then we will talk about worship plus
worship. And when we talk about worship plus
worship,
worship comes in 2 different forms. There is
fard, and there is mandub.
So we will talk about
3 different
types under this one.
Pard plus fard pard plus mandub mandub plus
mandub.
To mix the intention for 2 obligations, to
mix the intention for 2
recommended acts, to mix the extent the intention
for one obligation and one recommended act. These
are all different.
So there will be 3 different,
categories
under this discussion.
Let us first start with worship
and you know, to mix worship and something
that is.
Mixing
worship
plus.
What would be examples
to mixing worship plus.
You know, may may not necessarily be simply.
It could also be preferred or something.
But,
mix in worship was something that is more.
The clear the very clear examples
there are many clear examples.
If you go to Hajj if you go
to Hajj,
will you also not be wanting
to see new places?
Is is there, like,
some something in like, some part of you
wanting to see new places?
Don't people sometimes
bike to,
Mecca?
You know, they take a tour through what
whatever, Asia, Europe,
Africa.
They bike to Mecca.
Would that invalidate their huds?
Because
they are going to Mecca, but they are
also wanting,
you know, to tour, all the cities on
their way to Mecca. Or they're flying, but
they're interested in touring or seeing new places
and and and so on. And even when
they go to Mecca, they will see the
you know, they were interested to do tourism
inside Mecca and Medina
and and do things other than Hajj per
se.
Would some people not be interested in trade?
At least they want to buy some gifts
for their family and and stuff.
When you fast,
aren't you
a little bit interested in dieting?
When you make or host, aren't you a
little bit interested
in refreshment
and cleanliness?
You know, all of these things are are
happening.
So
does that
invalidate
your
No. Although it may diminish it may diminish
the reward. I'm sorry. Not
the may diminish the reward, but it does
not invalidate. And it depends it depends on,
you know, how much is it? Like, how
you know, because some people can go to
hut,
every year, but today,
they may they they are business people. They
they do business. They purchase stuff, and they
come back and sell it. So, like, part
of the journey, like, an integral part of
the journey
is business.
So it may diminish the reward, but it
will not invalidate
the may diminish the reward may
may
stress may. May diminish the reward, will not
invalidate
the nayil. Okay.
So when the prophet
prayed and taught the people
the prayer simon simultaneously,
is that mix in intentions?
Yes. So he prayed.
And
what if you pray
to avoid,
like, an annoying person? What if you extend
your prayer
and someone walks into the room or walks
into the masjid
and you just want to avoid the annoyance
and you extend your prayer to avoid them.
Is the is that
does that invalidate your?
It doesn't.
It may diminish the reward. It's not like
you're extending the prayer because you're just enjoying
your soft conversation with Allah
so much.
But it will not invalidate your nayi. Will
not invalidate your nayi. So
you see how lenient the sharia is with
it's in worship with Mubah
because the sharia does recognize
that we have needs. And sometimes,
you know,
or they're they're they're associated.
They are bound together,
like,
and refreshment and cleanliness or and refreshment and
cleanliness,
fasting and dieting,
you know, the the you know, trade and
Hajj,
Hajj and tourism. They're just bound together. So
the Sharia recognizes that we, human human beings,
we have needs, so there is no problem
there.
However,
when it comes to
ostentation,
it's a little bit different.
It's a little bit different. And there is
a particular
excerpt
that I will want to read for you
because it's very important,
very valuable,
from,
the Imam al Rahibani said,
And this will be a long read, but
I want to read it for you because
it will be very beneficial. And I just
want you to notice pay attention to the
following because he will talk here about
At
at
the outset,
at the beginning
of
action,
ostentation
that
emerged
during
like, you had an idea already,
and then then the the the thought the
thought of showing off,
you know, landed on you
After you had an year after you had
an year, the thought of showing off landed
on you. Then pay attention
to 2 distinctions.
1
is when you
resist
and fight it off.
The second one is when it
persists.
The the thought of ostentation
persists.
So there is ostentation at the outset.
There is ostentation
that emerges after having a good naiya.
When the ostentation emerges after having a good
naiya, it either,
you know, you either fight it off
or it persists.
And if it persists,
then
did it dominate?
Is it equal?
Is it
subservient,
subsidiary,
secondary
to the naya of Takharob or devotion to
Allah?
Okay?
So these are different. So now pay attention.
I'm gonna read,
this,
excerpt from by
He
says,
the validity of it,
which means the validity of the prayer,
is not invalidated
or the prayer is not invalidated or the
intention for the prayer is not invalidated.
After performing it
with a valid intention,
intending
to teach it
as the prophet
did
or intending to avoid a,
dispute. Okay. So this is the part of
that I'm not gonna read this part. This
is the part that we went over already,
you know, about, you know,
praying to avoid,
like, an annoying person or
fasting for to,
you know, lose weight or,
make an order for refreshment, etcetera.
But okay, so the part about ostentation.
He he quotes this,
is a commentary on.
You
know,
combines between.
So you have, you know, very important books
in the body. Are extremely important books.
Combined them because sometimes they disagreed.
And then,
Mataale Bodi Nuh would be a commentary
on the book that combined them. However,
here, he will be quoting
Al Hafiz ibn Raja al Hanbali. He's not
actually,
he's not writing a commentary in this segment
that I will re read now on Hayat
al Muntaha,
although it is part of Mutaleh bin Noamah,
but it's a commentary on
an excerpt
from the speech of Al Hafiz Zayn ad
Din ibn Rajab Al Hambari,
who is the author of which book?
A a very
important
very, very, like,
monumental important,
book.
Not not limited to the math hub, but
for for all people.
So he says,
your ostentation
rarely occurs in a believer's obligatory prayer or
fasting,
though it may occur in acts like charity
or Hajj.
So no one will be pray no true
believer
be praying
with you have to show off.
Yeah. It's very hard.
Yeah. Or fasting to show off had
sometimes.
You know? Yeah.
Sometimes.
But,
you know,
not praying and fasting.
He says, no Muslims,
doubts that such acts are nullified.
No Muslim doubts that such acts are nullified.
Sometimes, the worship is for Allah.
And ostentation
joins in.
If ostentation
accompanies the act from its inception,
then the authentic texts indicate its invalidity.
Even
though some later scholars
disputed this
disputed this.
So the later scholars who disputed this, they
said, if it accompanies the act at its
inception,
but it is not the dominant
intention,
it's still
it would still not invalidate it. Greatly diminish
the reward, but not invalidate.
However,
the the official position is
if it accompanies the act at the outset,
at the beginning,
it invalidates the intention.
Okay.
So he says,
if the act was initially for Allah and
then ostentation occurred after beginning it and the
person rejected it.
It doesn't harm,
their worship, and it remains valid without
dispute.
You fight off the you know, you get
the thoughts,
the thoughts across your mind
of showing off. You fight them off.
That's it. You're you're you're safe.
No dispute about this. You are safe.
But then he says,
if the thought of ostentation
persists, whether it nullifies the act or not,
is a matter of disagreement,
if it persists. Why is a matter of
disagreement?
Because
does it persist and dominate?
Is it equal?
Or is it subservient
to the other intention of devotion to Allah?
So it's a matter of disagreement. Among the
predecessors, as mentioned by Ibn Jarir, that said,
Imam Ibn Jarir Al Tabari.
The Imam Ahmed preferred that the act is
not
nullified.
The act is not nullified by this
because the worship was initially built on a
sound foundation.
So the later
occurrence
of this thought does not invalidate it.
Others mentioned
other you know, so other than Imam Ahmed
people other than Imam Ahmed mentioned, there is
no sin
in an act mixed with ostentation
if the intention
to obey
god
dominates.
For good deeds erase bad ones.
Conversely,
if the intention
to show off
dominates
if the intention
to show off dominates,
the person's sins
according to the narrations forbidding it. If the
motives are equal,
if the motives are equal,
so the person is unable is just like
can't really decide what what he's doing this
for.
If if they are equal,
then there is neither reward for them
nor sin
upon them. There is neither any reward nor
sin.
Based on the verse
and,
you know, so the verse here,
So others,
it and there are others who have admitted
their sins.
They have mixed a righteous deed with another
that was bad.
So here,
it's not mixing the deeds. The intention itself
is a deed. So he's they're mixing
bad bad and good intentions.
Mixing them.
Perhaps Allah will turn to them in forgiveness.
So they're not given rewarded,
but at the same time, there is no
sin.
Then he says,
and an act of worship is not to
be abandoned out of fear
of being attributed to Ria.
You know, sometimes
and this is this is important.
Why I want you to pay attention to
the parenthesis that I have
because,
the original text said what?
The original text said and the act of
worship is not that that is between parenthesis.
That's the original text. And an act of
worship is not to be abandoned out of
fear of Rhea.
Out of fear of Rhea. He explain
by inserting
between
the text,
out of fear of,
and he inserts
being attributed to Ria. So it's not out
of fear of Ria. It's out of fear
of being called the Morai.
So,
like,
people are collecting sadaqa,
and then you really, really want to,
give sadaqa,
and then you say to yourself,
no.
You know,
they may say I am doing it to
show off.
This would be haram.
Haram to refrain from giving sadaqah out of
fear from people
thinking that you're shown off.
Once you have
worked on your intention
and rectified your intention,
ignore the
people. Basically,
re remove them.
Talked about
before
That's what it is. Remove them now from
your
calculation.
So
and an act of worship is not to
be abandoned out of fear of being attributed
to Riya if the intention is sincere
because abandon it abandoning it for the sake
of people, a shirk justice performing it for
their sake is Ria.
Then he says,
and
we hope
for a reward
for one who recites the Quran
and does similar acts without intention
without intention.
Especially in these times when calamities have stunned
the minds.
In Al Mubda, that's an important Hambali book.
There is no reward without intention by consensus.
Even though now he he
gives his commentary
on this statement in.
Even though
some scholars
chose otherwise,
which is befitting
his grace,
Glory be to him, for he promised
not to waste,
the reward of those who do good deeds.
Is what
he to say. So what did you get
now from,
this,
important
excerpt?
You
got
that
that,
basically,
that mixes like a bad, intention
or, like, pretentious
intention that mixes with the your valid intention
at the outset
is
likely invalidating.
That's the official position.
Although some people said
it depends
on which one dominated.
Now
if it emerges
during,
the act after having a valid niyyah, sincere
niyyah, and then the pretentious,
thoughts emerge during the act
and you
resist
those intentions,
then certainly
your is valid
without dispute
if you fight them off.
Because
bad thoughts will happen.
Bad thoughts will happen all the time.
So
don't worry about that.
Then if it persists,
then
that did did it dominate?
Is it equal to the intention of devotion?
Or is it,
subservient to the intention of devotion,
secondary
to the intention of devotion?
If it dominates,
then there is no doubt that your action
is
invalid.
If it is
less
than the niyyah of devotion, it's subservient to
the niyyah of devotion,
the dominant
intention,
you're comfortable
that you're you're just doing this for Allah.
Yes.
Because
we we we're we're social beings, and we
like to be liked, and we like
to be praised, and we like to be
accepted, and all of that stuff.
We get this, like, nagging
thought, and we
but if it is this and you're still
keeping it as you know, you're still keeping
it under pressure,
so it's not dominating
and it's not equal,
then, hopefully,
your act is valid. Your naya
your naya of devotion
is still valid.
If it is equal, if it became equal,
then
it's neutral.
No reward,
no punishment.
No sin, no hasanah, no seya.
So that is basically the difference between
mixing
with
and mixing with pretentious,
or, you know, intention
or ostentation
or showing off.
Which one was much less harmful than?
That is why
don't,
you know,
don't pursue the
with your deen. If you want to pursue
the, pursue the.
It's much better off you know, if you
seek knowledge to show off,
then you're much better off
going on a trip,
you know,
finding some pleasure,
eating a bowl of ice cream,
like doing whatever it is that would give
you a little gratification,
because
you will be much safer.
You will be much safer with
than ostentation.
Okay.
Now
next is what?
And before we move on to this one,
what did he say at the end about
reciting the Quran without intention?
He said something about reciting the Quran without
intention,
and he said that we hope we hope
that
the person will get a reward.
What is he trying to address here? He's
trying to address the very consistent
that
we talked about before.
There is no reward without intention.
And he says in in,
he said this is a matter of agreement.
It's a matter of consensus.
There is no reward without intention.
But he says, in our times that, you
know, calamities have stunned the minds and so
on, we hope that people will be rewarded
for good deeds
without
intention
without intention.
So he's trying to address this.
No.
Reward.
With
intention.
Okay.
So
I think that the the the best way
to answer this
is to say
there is a niyyah
without an niyyah.
Which which niyyah?
The general niyyah of Islam.
The general niyyah of submitting God
is a niyyah
that,
that basically permeates through all of your life
because the state of the believer proclaims
Mu'min.
So if the believer
got himself
accustomed
to doing good,
So it it is about, you know,
the orientation
towards god in doing good,
the general orientation towards god in doing good.
If you get yourself accustomed to doing good,
to the extent that good becomes a second
nature.
So
to guide a blind person across the road,
to give water to a thirsty dog,
to, you know, make this be to to
read the Quran,
to do things, you know,
like good things like this
without
without
sort of bringing the intention to heart at
the time
of doing it,
it because it is your second nature,
then the most generous
it is thought of the most generous, most
gracious,
that he will not deprive you of reward.
Because you've gotten yourself to a point
where good
deeds
are your second nature. Like, you you don't
even think about it. You just do good.
So that general orientation towards Allah
in doing good
is
your
ongoing intention.
It's basically uninterrupted
intention.
So while it is better and superior
to bring on
a good
intention at the time of the act, at
the time of every act,
yet
without that good intention,
that ongoing intention
of
Say
my prayer
and my rights
and my life
and my death
are all for Allah, the lord of the
worlds.
That then then that's your your intention.
That that is your ongoing,
uninterrupted,
intention.
So we're done with this part. Now the
third
division here is where we will stay,
you know.
The 4th,
we finished it.
We finished the 4th. What was the 4th?
Legal conduct plus legal conduct. What was the
first? Devoting an act of worship to Allah
and someone else. What was the second?
Mixing between the intention of an act of
worship and a or ostentation.
What was what is the 4th? Two legal
conducts.
You say to your wife, you are haram
anti haram and haraya, stuff like that,
intending the.
What happens in this case,
it will
divert
by default
to
to to
to that which
is, more consistent
with the wording
with the wording. So in this case, when
someone says to their wife,
you are forbidden to me,
That is closer to the heart and talaq.
It becomes the heart because it cannot be
the 2 at the same time.
It cannot be the heart and talaq at
the same time. So it will just go
towards the heart
because it is more consistent with the wording
of than it is with the wording of.
So when you have 2 different legal conducts,
then we will go by
the most apparent, the closer to the wording,
or to the utterance.
Okay. Now the third section
is the most detailed one,
and it will take a little bit of
time.
So
it's been 45 minutes. We have 15 minutes.
What should we
do?
We can split it. You guys will remember
next time?
Okay. We'll split it.
Just review before you come next time because
it's important to be you know? Okay. So
we said here, worship plus worship.
Worship plus worship can be one of
3 things.
And,
plus plus
And, certainly, here, Fareda
plus.
Try to always tech
needs,
people who are
good at math.
You know, try to think algorithmically.
Chuck needs algorithms,
needs your mind to be organized.
Always think about algorithms,
divisions,
algorithms,
charts,
graphs. Make this like, when you're studying, you
do this yourself.
Try to do this as much as you
can.
So, anyway,
now
let us start
by
2 2 farts. 2 farts is very easy,
and, you know, we're we're gonna
get, done with this
in a minute
in in in in 5 minutes.
Okay. So he says here,
combining 2 obligatory acts.
Actually, that's me saying this.
So
So it's not valid except in also
obligatory in the,
also in
They are 2 acts of worship
of the same genus, etcetera.
Okay. I just want you, like,
by default
doesn't work.
To combine
Think about this. By default,
doesn't work. Just remember this. Doesn't work. Doesn't
work. Doesn't work. Doesn't work.
And now
let's talk about
a few exceptions.
Let's talk about
a few exceptions.
But works? No.
Doesn't work. That's what you need to remember.
Let's talk about
a few exceptions.
No. Doesn't work
except
Okay?
What about?
Excipiations?
Yes.
Excipiations
can sometimes overlap.
Excipations can sometimes overlap. But we will talk
about expiations in some detail
next time.
But for now, when it comes to the
acts, you know, acts of worship,
When it comes to acts that are intended
for themselves
and acts that are means to other acts,
to the performance of other, these are means.
These are not intended for themselves.
You know,
are not intended for themselves.
Like, you don't make you always make
for something.
Although it's a great and you get rewarded
for the very act of and so on.
Means
to,
you know, making salah salahala
permissible for you to to remove your ritual
impurity and so on.
But Hajj and Umrah are intended
for themselves.
Umrah in the Hanbali Madhub is.
In the Hanbali Madhub, Umrah is.
And I think it's the Shafi'i as well.
So Hanbali and Shafi'i. Not in the American
Han Han Han Han Hanafi.
But Hanbali
and
is Do we
have the ability to combine
person performing
together
in the
in the they don't do anything
more than
the,
the person who's doing Hajj only.
In the
they don't do anything more than the,
the person who's doing Hajj
only.
Okay? So here,
they were able to combine
2 obligatory
acts
together,
and one went into the other
even though each one is intended for itself.
It's just not,
It's not like
Ruslan Wudu.
Okay?
Great.
Now
if you have 2 acts of worship of
the same genus
and one of them
is minor and the other one is major,
the minor goes under the major.
If you make,
it will suffice for.
You may ghost,
and you're intending
just to remove all impurities,
major and minor. It will suffice
for
your. So
Now
so
we said that these are
exceptions,
and we said that the rule is
farida and farida
do not mix.
There is a,
like a ruling in the Hanbali method
that when you are a masbuk, a latecomer
to the prayer you are a latecomer to
the prayer.
You came in and the imam is in
and
you join the prayer.
And you make takbirat rahram, Allahu
Akbar.
And
then you go down to ruku.
What about the takbira
of ruku?
Is the takbira of ruku?
When you make the when when when you're
praying and you want to make ruku, you
will say Allahu Akbar and make. Right? Is
the Takbira of
in the Hanbali mad hub? It's not in
the Hanafi mad hub for instance. But is
it in
the Hanbali mad hub to make takbira
for? Yes. It is.
What about the takbira of an Haram,
consecration of prayer? What about this takbira?
It's a pillar.
It is a pillar.
Broken.
Okay. But
for the sake of this discussion, we're just
treating all obligations as obligations. So these are
2 obligations.
Okay. If we say 2 obligations cannot be
put together,
can you can't intend the 2 obligations with
the same intention,
how come in the Hanbali Mazheb,
they would allow you
to say Allahu Akbar once and go down
to Raqqor without repeating Allahu Akbar?
It's a difference in the madhab. You know,
some people in the mad hub would say
that one intention is sufficient for both Takbirs.
1, you make the intention you make the
intention
for Takbira to Raham and Takbira to ruku
together.
That is
a minor position in the.
That is not the dominant position. The dominant
position is
if you make the intention
or
together,
your salah is invalid.
If you make the intention for
and
together, you say Allahu Akbar intending
and
together,
your salah is invalid.
But we would still allow you to make
1 takbira
and go down to roku.
You make the intention of
takbira to roku,
is wave,
falls off
because you are a masbuk, you are a
latecomer,
and the imam is in.
Do you see that, like, subtlety?
Inshallah, Allah is most generous like he did
this.
You know? But but some people get a
little bit frazzled when it gets this intricate
or subtle. Allah is most generous, most merciful,
most gracious.
You know, don't panic.
But but, anyway, these are the faqih details
because they wanted to be
it's it's about consistency with the rules and
the principles of faqih. And faqih is like
math. You know, how Allah deals with people,
Allah is most generous. You want to be
correct as much as you can.
But like I said,
even scholars within the same mad mad hub,
they disagreed over this. So some scholars within
the mad hub would say that if you
say Allahu Akbar intending both takbiratilakhamanrukua,
it will count for both.
The others will say it invalidates your prayer,
because you can't
mix,
2 intentions
of obligations
simultaneously
except if you have a proof. And the
proof that comes from the prophet
is clear on Hadun Amr.
And they never demanded
from someone.
So it you know, except if you have
a proof. But the default is
2 obligations.
You can't combine the
of 2 obligations together. They want it to
be consistent.
And here in,
they they wanted to say that
the that you're making at the if you
are late Kamaru Usama's book,
Do not intend
that you're making
the
in
one single action because that doesn't work.
They're both obligatory.
So since one is
pillar, that is
or the consecration,
then intend that you're making
The other one folds off, is waived
because you're late.
So
next time, insha'Allah,
we will have
the discussion on.
So combining
Farida and sunnah
and combining
2 sunnahs.
Combining Farida and sunnah and combining
2 sunnah.
And we will come back at
9:15. I'm giving you 18 minutes.