Hatem al-Haj – QWD010 Coherence of Sharia – Conditions for the Validity of Intention 2 Absence of Nullifiers 2
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We're reminding the brothers and the sisters to
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that includes Mohammed.
You too.
That includes you.
Inshallah, we don't want any kids, in this
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So inshallah, if you have kids,
please send them to the babysitting room. We
have a sister dedicated
to watching over the youngsters inshallah, Tada.
To proceed.
So we'll start with,
and, remember what we were doing last time?
We yeah. Remember where we are? I'm not
gonna go over where we are, like like,
I did last time.
But,
just,
like, quickly,
so we are in the first,
which is.
Matters are judged by their intentions.
And we said on an under each, we
will go over,
the explanation of,
the justification of
the, the proofs of,
then some guidelines,
in,
applying the,
and then the,
branches and applications
of the.
We are,
you know, we're we're going over the,
and we're talking about the guidelines.
And among the guidelines, we're talking about the
conditions of the validity of the.
And,
not last time, but the one before that,
we talked about the positive conditions.
And the positive conditions were what?
Islam and.
So
Islam,
reason,
or sanity,
discernment,
and, knowledge are intended.
And then,
the you know, last time we started to
talk about absence of nullifiers,
absence of nullifiers,
things that will nullify your name.
And we said that there are 7 nullifiers,
and we started by shirk.
Shirk ascribing partners
or devoting an act of worship to Allah
and someone else
is certainly the worst.
That is the worst,
and that basically
destroys
all of our actions,
and makes them, you know, not only not
reward worthy, but but, blame worthy,
and and so on. And then we talked
about the tashrik, and the tashrik is combining,
mixing intentions.
And when
so we started to talk about tashrik, and
we talked about, you know, rebada and mobeh
and rebada and ostentation,
and then we started to talk about rebada
and rebada, when you mix 2 different rebadas.
And we said that there are,
you know, under mixing 2 different ribadas,
what would be what would you think, like,
what do you expect in terms of the
ribadas?
Faridah and Faridah, obligation plus obligation,
Faridah
and Sunnah,
obligation plus Sunnah,
Sunnah and Sunnah, Sunnah plus Sunnah.
And we talked about
farida plus farida last time, obligation plus obligation,
and we said when you mix the 2
obligations,
it doesn't work. That's the default, but we
said you could mix hajj and umrah. Both
of them are obligations in
at least in the Hanbari Madhulah, Umrah is
an obligation. You could mix, you know, certain
things like, that that would come together like
Hoslan wudu,
for instance,
because these are acts that are not intended
for themselves, so there is always
more room to mix acts that are not
intended for themselves.
And then
we said that there are,
2 other types that we will go over
which is to mix,
Fariba and Sunnah and to mix Sunnah and,
Sunnah. So today, we will talk about
combining an obligatory
and recommend
combining an obligatory
and recommended,
act,
and we will talk about combining
2 recommended acts. So as for combining a
an obligatory
act and a recommended act,
So this would be broader in scope for
for certain,
particularly
if
the recommended act is not intended for itself,
for its own sake.
It's intended as a means to
another ibadah, as a means to another ibadah,
or
or not intended for itself. It just needs
to be done
just like the Hayat al Masjid.
The Hayat al Masjid is not intended for
itself.
It is
basically when you walk into the Masjid, you
don't
sit down until you pray. Well, if you
walk into the Masjid and they are praying,
salat al jama'ah and you join them, that's
it. You don't need to pray to Hayat
al Masjid in this case.
And,
our example would be,
a host, the you know, if you have
if you combine 2 types of host, like
someone who needs to remove major sexual impurity
on Friday,
someone who needs to remove a major sexual
impurity
on Friday morning,
then and instead of walking in, you know,
taking, like, 2 showers,
like, you walk in and you walk out
and you walk in,
just to to take, to, to make it
2 hosts, you combine
the intention
for
Friday,
the host
and your obligatory host literally move the major
ritual impurity.
So here, you're combining,
an obligatory
and a recommended act.
However, when you combine 2 acts intended for
their own sake, that becomes problematic.
That becomes problematic.
To give an example on 2 acts intended
for their own sake, if you have leftover
days from Ramadan this is a question that
the sisters always ask. You have leftover days
from Ramadan,
should you what are you gonna do with
the 6 days of Shawwal?
Can you can you
combine the nayyah
for making up this the leftover leftover
days from Ramadan or, you know, the the
days that you need to make up for,
from Ramadan
and the 6 days of Shawwal
in the Hanbali madhab, of course not.
In the Hanbali madhab, of course not.
Now,
and the the the days of the, you
know, the whichever days that you that people
would would try, like like, to fast that
are intended for themselves.
Can you combine
makeup with
specific days that should be fasted?
No. You cannot. You cannot.
Is it,
or what is it in the math hub?
In
the math hub, it is,
and it
there are 2 different views in the math
hub. So let us say let us say
you have,
the day the 10 days in the or
you you have, like,
days that are intended for themselves.
Should you combine
we said that by agreement and the, you're
not the reward of both. Okay?
So but,
like, what if you say,
I would
like to make do my makeup
during those days because they are blessed days?
So I would like to make up my
fasts
during or on those days because they are
blessed days.
Is that okay in the mishap?
There are 2 different views. 1 says, Mubah,
and 1 says, Makru.
1 says, permissible,
you're not gonna get the reward,
but it's permissible. That's okay.
The other one says,
disliked. Why it is disliked?
Because you lost the you lose the opportunity
of,
fasting on those days for,
you know, this
specific,
blessing, that specific blessing of fasting on,
these days. By by doing your makeup fast
on these days, you have lost an opportunity.
That's why they say it's macro.
But the other view in the math map
is that it is permissible.
It is permissible. Okay.
So now when you combine an obligation
in
and a recommended act, they try to be
kind to you,
and they try to not,
invalidate
your act. So they they try to validate
one of them for you. We said in
the matter,
by default, when you combine
2 acts intended for their own sake, that
doesn't work.
Not intended for their own sake, it works.
You know,
Like,
and these things are not intended for their
own sake.
The and things like that, not intended for
their own sake. Okay. But
what if you do combine
wax? What if you, for instance,
go may and make had and may combine,
you know, obligatory?
Had
with
Sunnah
had.
What if what if you combine them?
They would actually validate
the obligatory.
Han Hanbali and Shafaa is well validate the
obligatory for you.
Even
even
if you don't intended the obligatory,
they'll just force it on you. Like, the
the they don't want to invalidate your act.
So if you go make Hajj for someone
else or you go make,
a non obligatory Hajj, a and you haven't
made your Fariba Hajj,
they will switch,
the switch it for you to the obligatory.
So they all say, it will it will
count for you as the obligatory,
had,
but you do not get the reward of
the,
of course, because you can't do this type
of combination.
What if
you give zakat
and sadaqah?
You like, you combine the intention. You give,
like, $100,
and you combine the intentions of zakat and
sadaqa.
They will validate the sadaqa,
not the zakat. Here, they reverse it. They're
because for the zakat, you do need to
specify
the intention
to the obligatory zakat.
Just remember this,
because sometimes we can give our zakat in
advance.
And sometimes people you you can give your
zakat in advance for 1 year.
Okay? So people who always say, you know,
but things come up, you know, if I
give my zakat on the zakat due date,
things come up throughout the year.
Look. Give
throughout the
from your next year's zakat.
From the zakat that will be due on
you,
on your zakat due date next year, not
from the previous year because you cannot delay
the payment of your zakat.
So give from next year's zakat. I don't
know how much zakat will will I owe
at the end of next year. That is
fine. Estimate
and give
and subtract
this
from your zakat next you know, when on
the zakat due date and pay the rest
if you paid more.
That's just that's okay. I'll I'll reward you.
It's not a big deal. I mean, you
lost a $100. That's not a big deal.
But you didn't lose it.
It was not lost. Yes.
It will yes.
Yes. It will reverse the sadaqa. It will
reverse the sadaqa.
So,
it it it you know? So the default
here would be sadaqa
when the you combine the zakat and the
sadaqa,
or you have, like, extra,
zakah money, and so on. What if you
combine
insalah,
obligatory,
and sunnah?
So you pray
okay.
You pray the the sunnah after Maghrib with
Asia.
Yeah. So you intend Asia
and the 2 rakas after Maghrib.
Okay. They invalidate your entire salah.
That doesn't work here. So they invalidate your
entire salah. But mostly, they try to validate
something for you.
Okay.
Next is combining 2 recommended acts. Next is
when you combine 2 recommended acts.
And
this is basically
the, you know,
This is the
the trade or the commerce
or the business of.
And I will read this quote by Imam
Al Mukaiim Rahimahullah,
in in which he says,
the overlapping acts and this is in the
the overlapping
of acts of worship
within a single act of worship is a
noble quest
accessible only to those who are sincere,
skillful in their pursuit of divine pleasure,
well versed in knowledge, and possess lofty
aspirations.
Through this, they achieve multiple acts of worship
through a single act, and that is the
grace of Allah which he gives to whom
he wills.
What what,
examples you may you may have for this?
The tons of examples. Tons of examples when
you combine,
you know,
salah sadaqa and salah.
Sadaqa
sadaqa,
charity with salat aracham joining the kin when
you give your sadaqa
to your relatives.
That's combining 2 recommended acts.
When you do a umrah
and intend also
to seek knowledge, like, I'm going for a
hamra,
and I will,
basically,
I get an ijazah or not necessarily an
ijazah, but I will listen.
I will attend some,
classes.
These are 2,
different acts that you're that you're combining.
When you combine,
you know, different intentions in fasting, for instance,
can you combine of course, you can combine
different intention in fasting.
So
the day of Arafa,
falls on Monday. So you're intending
to
fast
the day of Arafat and,
on Monday,
you combine in different tense in in in
difference there's so many things when you recite
the Quran
and and teach it at the same time.
So when you're teaching the Quran and you
you you bring to your heart the intention
of reciting the Quran as well. So I'm
not just sitting here teaching.
I am
also,
reciting. I am also,
getting the reward of recitation. And if you
can get the reward of, that would be
excellent as well.
So the in in general,
you could combine different,
intentions
when when we're talking about recommended,
acts.
So
then
the 18th maxim of
the
has,
like, a book called.
It is an a very important book. And
in the Hanbari,
this may be
the most sort of
like book.
Although, as we said before,
it doesn't really it it it's
it's not less valuable than book
that are,
basically,
composed
in the order of
and address
all of the major.
It's an extremely valuable book, but it is
not sort of the most suitable for teaching
because
it just mixes
different it doesn't cover all the and
doesn't go by the order,
that is,
sort of expected, that's conventional
in this particular discipline.
And it, it has many,
the
things that are not cannot qualify as but
they qualify
as the Hobbit. But it will be a
book that we will talk about a lot,
and we will try
as much as we can throughout this course
to cover the entire book as much as
we can.
So here, there is a summary of the
18th maxim from or
the
of Ibn Rajab,
and I'll read,
what he said. He he gives a lot
of examples. So we will take some of
the examples, but I'll read,
the Ka'at itself. He said,
So if 2 acts of worship of the
same genus
jinns genus
coincide
at the same time, neither of which is
being performed as a makeup
nor as a subordinate
to the other in time,
then their actions combine
and one suffices
for both.
The principle that so but we have 2
different types in this case.
One of them,
the first type,
a single act achieves both acts of worship,
and it is required to intend
both together.
So you have to intend both together to
achieve
both acts,
and it is required to attend both together
according to the
or
the well known position in the or view
in the.
So
let's take three examples here.
Major and the minor,
ritual impurity
can be removed by host by,
major ablution.
Host
So if you
have major and minor
minor ritual impurity,
like you use the bathroom and you have
sexual impurity.
So you need to make
right,
to remove the minor and the major.
Suffices.
Suffices.
So that's an example on an act, you
know, that will achieve
2 acts,
if you intend the both according to the
well known for you in the Madhub. Major,
major purification
or will,
would suffice for both.
When you combine Hajj and Amra, and we
have talked about this before, when you combine
Hajj and Amra,
do you need to do anything more than
the mufrad? Does theqarin, who's doing both Hajj
and Amra combined, do you need to do
anything more than the Mufred who's doing Hajj
alone?
No. So in this case,
you have,
done 2 act one act
and gotten the reward of 2.
And then he talks about
and When you, when you are a latecomer,
when you are latecomer, when you are
latecomer
in the prayer and you find
them in
and you join them and you make 1
takbir. We said last time,
it's preferable to make 2 takbirs. So try
to get into the habit of making 2
takbirs.
And then you say another Allahu Akbar and
then you go down. But let's say there
is not enough time or let's say you
haven't made 2 takbir for some reason,
does one takbir suffice
for 2 for both tekabirs?
He will say here, it does.
Does it in the mad hub?
Okay. So there is a difference of opinion.
But what is the what is the and
the or the authorized view on the?
If you intend both,
you invalidate both.
If you
intend
the the other one is waived.
There is a difference between
the other one is waived, and that's the
second type that we will talk about now.
When when one is waived,
the the prior examples,
none was waived. You got the reward of
the Hajj and Umrah.
Okay? The both major and minor ritual impurity
have been removed.
So
nothing is waived.
But
this example, he put it here under this
category,
but that is not the authorized view in
the motherhood.
If you intend
and
both would be invalidated.
If you intend
and
you go down,
the
will fall off. Drop.
Is waived.
Do you have a question?
No. No. No. No. The the
we're we're done with, with the combining
of of recommended acts, and we're just
summarizing
the
includes both includes just whatever actions that you
combine together.
So this is the just a summary of
Yes.
Yes. Exactly. Yes.
So,
then
the second type
is when one act of worship is achieved,
the other is waived. Examples on this,
you know, the the very common example is
the Hayat and Masjid.
The masjid is waived when you pray,
the or when you pray another sunnah.
It's just that, like, when you walk into
the masjid, you don't sit down until you
pray the masjid.
Okay. So when you hear 2 calls for,
the of recitation.
When you hear 2 ayaat,
each aya,
like 2 people
reciting,
there is a they recite a, verse of
sujood
sujood et Talawa,
and they prostrate.
Is one sufficient
for you, or do you need to do
both?
Then he will say that one,
he he's you know, the the the
he's given this as an example here
of when you can combine
and you
achieve 1 and the other one drops. Right?
The math hub is that you need to
do both.
However, there is a view in the math
hub that one would suffice and the other
drops.
You didn't achieve both by one act, but
one suffices
and the other drops.
And he says
that
this can be derived from the mad hub
because
there is an opinion in the madhab that
when you when you have
the inside
the prayer
and you go down for
that
would suffice.
This is not the authorized view, and this
is not the view of the majority.
This is the Hanafi view. But we have
a a view in the that
is
basically consistent with the Hanafi view.
You you're you're making your recitation and you
come across sedudilawa,
sedudev recitation,
and you are praying.
Now the majority will tell you go down,
prostrate,
come back up,
make,
go down
to prostrate
for the salah the sujoodah of the salah.
You could continue to recite,
but you you like if you want. If
you don't want,
you're you're gonna do this.
The Hanafis will say,
if you were at the end of your
recitation and you come across a sujud,
Telawa,
you know, Sujood of, Telawa,
then just make
and then make Sujood, and that will suffice.
You would have frustrated
because the idea here
is when you hear a verb like a,
you want to prostrate. Okay. I'm in prayer.
I'm gonna prostrate soon,
so
I will do it this way. But, anyway,
the the the point here that I I
want you to
is that when they disagree over issues like
this, just you you don't need to be
too,
you know, enthusiastic
about your your
personal choice. Because
even within the same mad hub, you know,
they can disagree.
Within the Hanbali mad hub, some of the
took the position of the majority.
That's the authorized position in the Hanbali Madhub
anyway. And some of
the took that Hanafi position,
which is which is not the authorized position
in the Madhub. But these are Hanbali these
are major Hanbali scholars that are disagreeing among
themselves.
So even in one mother and that's, you
know, the the the fantasy that some people
have that, you know, you have different or
so and that they're just, like,
basically,
running on
a a track and the the the they
are bound to get to the same destination.
And it's just like all fantasies.
They disagree in within the same math hub
all the time among themselves.
So
just
understand that that this is the nature of
these discussions. The nature of these discussions
is that
most of them
are speculative in nature.
We're talking about 99%
of 30 discussions
are speculative in nature.
We're talking about more than 2,000,000
issues in Fekhi.
You know, if if you divide the the
Fekhi issues,
you you get to, more than 2,000,000
issues in Fekh. More than 2,000,000
issues that are subject to discussion.
99%
of them
are speculative
in nature.
When they're not speculative in nature, they usually
don't disagree.
And it's not considered
a
issue. Some people say it's not fit to
begin with.
So the the 5 the obligation of the
5 daily prayers,
they say that you cannot say that this
is a Hambari position when you say
there are 5:30 prayers, and that's the Hambary
position. That's nonsense.
What do you mean Hambary position?
So then
also, some people say
that this is not fiqh to begin with.
Fiqh require it requires a little bit more
than but but this is the this,
a valid disagreement. In my position,
it is fiqh. You know? It's still fiqh.
It's still knowledge of the rulings and, you
know, it would qualify as faq. But that's
not the faq that will sort out the
faqih from the layperson. Everybody knows that. But
everybody does know some faq.
Everybody has some faq. Because you could have,
like, a a a new Muslim
who's a full blown Muslim because after you
say,
you're a full blown Muslim. And they truly
don't know that there are 5 obligatory.
So they don't know this Fiqh.
So but anyway
but some people go as far as saying
that
not because it doesn't require any,
you know, special knowledge or skill.
So,
what are other examples?
Tawaf of Umrah would suffice instead of the
Tawaf of Qudum
When you, you know, when you arrive in
Mecca, if you're making umra,
your tawaf tawafil umra would suffice in place
of tawafil kudum or tawaf of arrival.
Obligatory prayer after the tawaf
would suffice for the 2 rakas of tawaf.
So if you make 2 rak you know,
and, you know, this is a little bit
of controversy within the madhab, but this still
authorized the view. So if you were you
made tawaf and you finished your tawaf,
and they,
started the the the jama'ah,
and you pray the jama'ah,
do you need to pray the 2 raka'ah
after tawaf?
Tawaf, the 2 rakah that you pray by
Maqam Ibrahim.
No. It it's drops,
according to the stronger position in the mother.
Friday on Eid, if they,
coincide,
Friday and Eid, if they coincide
in the Madhub. Now this is not the
Hanafi or Maliki position,
and it's the Shafa'i position if you live
far away, the outskirts and stuff. But in
the Madhub, if Friday
coincide,
one will suffice for the other.
What do we mean by one will suffice
for the other? Can you pray the Friday
prayer
and it would suffice for
the? Yes.
Do you know in in the math hub,
the Friday prayer starts the the same time
of aid prayer.
There is no difference between
between fry when when when it comes to
the beginning of the time,
the beginning of the time of Friday prayer
is the beginning of the time of the
Eid prayer in the mad hub. So you
could pray
Friday,
Jomah you could pray Jomah in the mad
hub
at 7 in the morning. That's fine. If
the sun rose already, you could pray your
Jomah at 7 in the morning.
Whether the Eid's
okay. So so the the other the,
if you have, like, a Eid sacrifice,
and,
newborn sacrifice.
So age sacrifice, newborn sacrifice.
Can you?
Yes.
In the correct position in the mad hub,
you can.
In fact,
in in in a in a strong position
in the mad hub,
either one of them would suffice for the
other. Either one. If you intend
suffices for If you intend
suffices for.
And, certainly,
expiations
Now expiations
will,
yet.
They overlap.
So they suffice for each other.
And we'll we'll talk about,
should we talk about expirations a little bit
more here? Maybe.
Okay. So let let's let's just talk about
expiation and how they
how the
Okay. So you have kafarah,
like, for
for instance, murder.
Mistaken
killing,
for instance.
You have a kafarah for the heart. When
you say to your wife, you are to
me like my mother.
So zihar.
You have a kafara for al Yamin.
And,
which is like in Yamin.
It's the same category.
Oath and vow oaths and vows.
So you have
for for things like this.
You have
a
for,
you know, having,
you know, * during Ramadan,
like,
ruining your
fasting,
ruining your fasting.
So when when do they
when do
they overlap?
They suffice for one another,
and when do they not?
And,
do we need to specify
the or sort of the the cause of
paying the kafara? You pay the kafara. You
think that
you you need to emancipate a slave, or
you need to fast 60 days, and you
do it, or you need to feed,
and you do it.
You do it. But
you do not specify
for what?
For what?
Let us say there are different types here.
So you have
for instance,
when you have the same cause
and when you have causes
of the same genus
and you have
different genres
or different you know, the the plural of
genus
genres.
So
same same cause.
Let us get
certain things out of the way.
You
make
I swear by god,
you know, and I'm I'm just doing this
for teaching now,
that,
I will,
I will not have lunch,
and I will not wear my,
blue,
soap, and
I will not,
talk to Hassan.
Okay.
Now this is
but these are the 3 different
or oaths that you're combining
but the other one says 1.
1 kafara
will suffice
by agreement in the motherhood. One kafara will
suffice.
Okay.
If you say,
I swear by Allah, I will not have
lunch today. I swear by Allah, I will
not have lunch today. And then 15 minutes
later, you say, I swear by Allah, I
will not have lunch today.
And then you have lunch.
What is this?
1 kafarasteel
by agreement in the mother.
Although you repeat it, they are mean 3
times.
But, you know, the subject of the
the subject matter of this oath was 1.
So in this case, 1 kafara would suffice.
If you say,
I swear by Allah,
I will not talk to Hassan,
and I will not,
step foot in his house,
and I will not accept any gifts from
him.
And
no. You say, I swear by Allah, I
will not talk to Hassan. I swear by
Allah, I will not accept any gifts from
him. I swear by I swear by Allah,
I will step, you know, foot in his
house or something like this. Or, you know,
what whatever it is. The you you just
make 3 different oaths.
Okay. Do you need 3 kafarat or 1
kafar?
1.
That's why we say,
They overlap.
You they suffice for one another.
What
you said that
and then
you
spoke to Hassan,
paid the kafara,
and then visited Hassan.
Do you need to repay the kafara?
Yes.
Yes.
You the they overlap
and they suffice for one another
if
you pay the kafara
after all of them.
So you have not paid the kafara
and you have
violated
all of them,
and now you're paying the kafara,
they suffice.
1 suffices for all.
You you violated
1
and paid kafara.
You violated the second, you need to pay
another kafara.
You violate the third, you need to pay
a third kafara.
You only need to pay 1 kafara
if you violate
all of them
and then pay the kafar.
If you have violated all of them and
then pay the kafar.
If you every time you pay the kafara
and you do something
else that would warrant that kafara, you need
to pay a second kafara.
But if you make all your violations, you're
done with all of your violations,
and pay kafara,
one kafara will suffice.
Okay?
Now,
what about
if they are
from the same genus,
but
they are
different,
you know,
different causes in the same genus? Let let's
give the example of the although it is
hard to sort these out in the mother,
they choose certain things, you know, but sometimes
it's you wonder what's the difference between this
and that.
Okay. So someone
says someone has 4 wives.
That happens.
You know?
Someone has 4 wives,
and he says,
you are to me like my mother.
Okay?
You know, is
a big deal. It's you know, it's not
okay.
He needs
one kafara for the hour?
You know what kafara you know what's kafara
to the hour?
Oh, yeah.
Yeah.
Okay.
So,
60 days. So
so he needs 1 kafara
or 4?
1.
Because
he said it in one utterance.
You are so this is one they are.
He says,
Nadia,
you are to me like my mother.
You know?
Fatima, you are to me like my mother,
and so on and so forth.
1 or 4?
4.
These are 4 different utterances.
Needs 4 kafarot for the heart.
Okay. These are different if if if he
basically makes a heart for each one of
them,
he will have to
pay for kafarat.
Now
what if someone
what about the hard and mistaken Kevin?
What about the hard and the Amin?
They overlap?
No.
John different genre.
They don't overlap.
But what if
you
pay the kafara,
you owe 2 kafarat, you pay 1 and
you don't specify
for which of them?
Suffices?
Yes.
In the must have specifying the intention here
does not matter because the Ibadah itself is
1. It's the kafara.
So they look at the Ibadah itself, the
kafara.
They don't when it comes to specifying the
intention,
they don't hear
consider
the cause of the kafara.
Because the wajib here is the kafara itself.
And you intended to do the
which is the kafara.
Kafara for which one of them doesn't matter.
You have done the kafara. Now it will
suffice for which one?
Yeah?
So
you you had 4 different wives and you
said, kafara,
you know, that you you you you paid
kafara for the. You did the of all
of of them,
and
you
didn't specify which one.
You
flipped a coin.
That's how you determine
which
has been paid.
Okay.
If you if if you don't remember which
one and you didn't
Getting on the heart?
Yes.
Or you could basically
consider consider sufficient for one of them, and
you do you do the other one.
As for ritual impurities
requiring purification,
if they result in the same requirement, they
overlap by intention without issue.
If a person intends one of them, stronger
the stronger view, all of them are lifted.
As for ritual impurities requiring purification,
if they result in the same requirement, they
overlap by intention without issue.
You
okay.
So
what are the nullifiers
of?
Okay. So did several of them.
And
then you made.
Does this one
lift all of the impurities?
Yes.
If you intend what?
If you intend the general
lifting of impurities
to
basically make salah
permissible for you.
What if you intended one of them?
You intended to remove the impurity
that resulted from
using the
bathroom.
He intended to lift to this impurity.
In the,
the all impurities are removed.
But there is another view in the that's
reported from Abu Bakr Abdul Aziz, that
one of them is in one of them
is lifted.
One of them is lifted, not the other
ones.
And why is that? Because
the his his understanding
everyone will have,
you know, what he had intended.
Okay.
So
so we talked enough about.
We talked to them not about, you know,
you know,
overlapping
of different actions.
The next nullifier is a,
hesitation and doubt. Hesitation
and doubt.
So we said we have 7 nullifiers of
the intention.
1 shirk, 2 tashriq,
3 taradud was shirk, hesitation and the
So I'll read this from.
He says,
If one enters into prayer with hesitation between
completing it and breaking it, it's not valid
because intention requires a decisive resolve,
and with hesitation,
decisiveness
is not achieved.
So
so
decisive resolve, You have to to go into
the prayer decisively
resolving
to finish the prayer.
To to do the prayer correctly and finish
it.
If your is if you're not sure,
like, you know, like I
okay. Let me just get into it. And
if if I have to run, I will
run.
Or sorry. Yeah.
That doesn't work.
Okay.
So this is, you know, clear by agreement
in the matter.
What about the hesitation to cut, to interrupt,
to disrupt, to stop, terminate
the act?
So the hesitation in breaking it.
If one hesitates about breaking the prayer, the
prevailing opinion
whenever he says the prevailing opinion, he's
hinting to what? The presence of this agreement.
The presence of disagreement.
Because he wouldn't say the prevailing opinion if
there is no disagreement.
When he says
etcetera,
The difference between
a
is is that it's a hint when he's
when they say
such and such,
means the correct view.
When he says,
means what? The more correct view.
What's the difference between this and this?
When he's that's
the popular view.
It's it's still another word for Al Mu'tamad
or the authorized.
Sahih al Asah, basically, he's hinting to the
strength of the
variant position.
He's hinting to the strength of the variant
position.
When he says
such and such, then the variant position is
weak.
When he says of such and such, then
the variant position is strong,
but weaker than this one.
It's you know, this is just like when
when someone says that this is the correct
of you, the other one is not correct.
It is weak.
You know? And when he says, this is
the more correct of you. He's hinting that
the other view is also strong.
But this is the the okay.
So he says the prevailing
opinion in the is that it's akin to
breaking it when you hesitate,
should I end the prayer?
That's like breaking it.
When you hesitate in terminating the prayer,
that is like terminating
the prayer.
Because
the
where you know, the continuous resolve is a
condition for its validity.
You like you have this
this resolve
to finish the prayer
has to be ongoing,
throughout the prayer.
Once you interrupt to this by hesitation,
reluctance,
your prayer is terminated.
They consider you as if you had made
this lane. That's it. Your prayer is terminated.
That's different from the prayer. The prayer terminates.
The the voluntary fast is is different from
the prayer.
But
this is also a matter of disagreement,
and we'll come to it.
So has it so hesitation
in
ending the prayer,
the so
is a condition for the prayer.
Once you hesitate,
it ends according to Al Kadi, but not
according to Mohammed.
And which one of them,
which one of them is the authorized view?
Qadi's view. It it it it terminates.
If Mohammed says,
here is a difference of between
this man got into the prayer
with complete resolve.
What if
this man got into the prayer
with complete resolve
to
end the to finish the prayer and to
do it correctly?
And now he got this hesitation.
Should we invalidate
the certainty that happened at the beginning of
the prayer,
or should we say that
this
certainty is not overruled by
hesitation?
So if Mohammed says no, we will we
his prayer will continue
to be valid
until
the certainty is removed by certainty.
And Al Qadi says no because
the ongoing
certainty
is a condition in the validity of the
prayer.
Once the ongoing
certainty is interrupted,
then the prayer is invalid. Eventually, Al Qadi
and this rationale,
the need for ongoing certainty
would win. And that is the authorized position
in,
the
there
is there something about
that will make them different from this?
Yes.
There is
a difference for and
So for and
you or Hajj
and Umrah,
the hesitation
to and end the Hajj and Umrah
would not end at Hajj and Umrah.
Because Hajj and Umrah are very
hard to end. They have
even if you do a Mahzur of Hajj
and Umrah,
there there there is a procedure
to end your Hajj and Umrah.
Simply hesitating,
is not going to end
the and we will come to the details
of we we need to be done.
So hesitation
in the conditions
hesitation in fulfilling the conditions of an act
of worship or or doubt in fulfilling the
conditions of an act of worship.
Conditions means what?
The difference between conditions and pillars are what?
Conditions and pillars are both needed for the
validity of the act,
but the conditions
are not of the same essence of the
act. They're prerequisites, but they are not part
of the act.
Pillars
are
is is called and
your your parts the your body parts are
your
So pillars are parts of the of the
act.
Okay?
Both of them are needed for the validity.
So the prerequisites of salah. Do you know
what some of the prerequisites of salah? Entrance
of time, the qibla, the you know,
purity, etcetera.
So
now if you have doubts about,
fulfilling the conditions
of an act of worship,
hesitation in,
about fulfilling the conditions.
So in
the 68th
maximum of of of of of of of
of,
he says, the performance of active worship or
contracts or others
without
about the validity
of their conditions is 2 types.
What requires a decisive intention, it's not valid
with such doubt unless the doubt is a
predominant assumption.
And
what does not require a decisive intention, the
correct view is that it is valid.
So we we will take some examples here.
So here he is doubting
doubt about
fulfilling
the conditions.
2 types.
In,
in
or
decisive
intention
needed.
Decisive intention,
not needed.
Okay. Let's take some of the
first
type.
A decisive intention is needed.
So if you're not sure about the,
whether you wore the socks, like, you started
wiping down the socks in travel or residence,
Safar or Hadar
Safar or Hadar,
and you wipe
how long do you have for?
3 days
or One day.
You're not sure whether you started wiping and
You should limit it to one day. What
if you did 2
days?
And
it turned out that you started in Safar.
So you were entitled
to wiping for 2 or even 3 days.
Does it,
is it valid?
No.
It's invalid.
Because you have to have you you should
have had a decisive
intention
then,
or
the matter should have been cleared
before you parked on wiping for an extra
day. You should be confident
that
you're entitled to it. If you are not
confident that you're entitled to it,
it will not be valid even if you
were entitled to it.
The same applies
to someone who intends on the eve of
the doubt,
the eve of the day of doubt. The
day of doubt is,
you know, when you know? So
on
the night eve of 30th
of Ramadan,
you're not sure if tomorrow is
the eve of 30th, not of Ramadan, of
Sha'aban.
The you're not sure if tomorrow is Ramadan
or not.
You're not sure if tomorrow you say to
yourself,
if tomorrow is Ramadan,
it is my obligatory
fast.
If tomorrow is not Ramadan, it is a
voluntary fast.
So I am fasting.
It's the my obligatory fast if tomorrow is
Ramadan.
If it is not,
it's it's voluntary.
Okay.
In the,
they say
it's invalid
even if tomorrow ended up being Ramadan.
So Al Imam Taqaidin
Abu'l Nit Amir
chose the variant view that it would be
valid.
He said, what can he do? Like, you
know, he did his best.
He said to himself, if tomorrow is Ramadan,
I'm fasting. If it is not, I'm fasting,
but it is voluntary.
So he said that
that he had done his best,
so nothing else could be required of him,
and it should be valid if tomorrow is
Ramadan.
Should be valid for him if tomorrow is
Ramadan. The madhab that you know, the view
that's predominant in the madhab is that this
reluctance
is invalid because specifying the intention for Ramadan
is required.
This is different from
the 30th day of Ramadan
when you're not sure if tomorrow is Eid
or not.
And you say to yourself,
if
tomorrow
is Ramadan, I am fasting.
Why is it different in the matter? They
would validate this. They would not validate,
you know,
they would not validate it at the beginning
of Ramadan. They would validate it at the
end of Ramadan.
So why is the what's the difference?
It's called
presumption of continuity.
So the assumption
is the continuity of Ramadan.
Therefore, it would be fine for you at
the end of Ramadan, not at the beginning
of Ramadan. Okay.
So,
also,
you know,
under this principle,
if one maid would do with questionable water,
questionable water,
and it turned out to be pure,
the is their would do valid?
No.
Because that that doubt about the fulfillment of
conditions will hurt it here, and that the
is not valid.
What are other cases?
Doubting the entrance of the time of the
prayer,
doubting the entrance. Now
doubting
is different from
predominant assumption.
Because with the time of the prayer and
the direction of the qibla and all of
these things, we act upon
assumption,
the predominant assumption predominant assumption.
But if you doubt the entrance of the
time
and the direction of the qibla,
and you're acting on the basis of doubt,
that doesn't
even
if it ended up turned out that the
time started
and the you pray to the right tabla,
doesn't count. You need to repeat this because
at the at the time you started the
prayer,
you were not
confident of fulfilling the conditions of the validity.
If you shorten the prayer, doubting the permissibility
of shortening,
and you it turns out that you were
entitled to shortening the prayer. So you're not
sure if you covered enough distance to shorten
the prayer.
You're not sure if your travel is Tawil
because they make a difference between
You're not sure that your travel is, you
know,
sufficient,
long enough
to
justify shortening the prayer.
And
you just pray and then
you
figure out that you are entitled.
Your prayer is invalid. You need to repeat
it.
Because at the time you started, you were
not confident that you fulfilled all the condition.
Now
there are examples where
decisive intention is not is not required.
Two examples that we will give here.
The first one is
the wife of the missing.
Wife of the missing. Now the wife of
the missing person,
there is, like, a very long story about
this.
But nowadays,
with all the
sort
of the ease of,
communications
and stuff,
the the rulings would differ. This is one
of the cases where
So
may change. But the wife of the missing
used to have
certain rulings.
So let's say that she got married before
like, let's say, she needed to wait 4
years,
and she got married before the end of
the 4 years.
And it turns out that the missing person
had died before
she got married, and her waiting period had
ended
before she got married.
Marriage is valid or invalid?
Two positions in the method.
Validity
is the stronger position.
So here,
she was not confident, she was not certain
that it is permissible for her to marry.
But
since validation of marriage is something that Sarah
is keen on,
then we would validate the marriage. Because it
ended up turned out
that her husband had died and she,
had,
her period had ended. Okay?
Now the second one is
is reinstatement of marriage.
You the translated as to take your wife
back, return,
or revocation of divorce,
reinstatement of marriage.
So reinstatement of marriage.
You need to have divorced your wife.
What if you're not sure if you divorced
her?
What if you're not sure if your divorce
is a valid divorce?
That your divorce counted?
Can you take her back?
Not sure
of the condition of Raja. One of the
conditions of Raja is
she needs to be divorced. Can you take
her back?
Okay. So in the, they said, yes. You
can take her back even if you're not
sure
of, if the divorce counts.
And
says this is the case where Sharik
had,
basically
had
Sharik adjudicated a case like this,
and he decreed that he
must
divorce her
first and then take her back to be
certain that he divorced her.
They made fun of Sharik.
They included this in
the book of.
You know? So reports about the and the
idiots.
And
but this is when your limited knowledge will
make you
sort of,
misunderstand,
fail to comprehend
the legalistic
rationale
of the persons of the person or the
the positions the different positions that you
mock or ridicule.
So, ibn Rajab was keen on pointing out
that the person who made fun of him
did not understand his legal basis.
The legal basis for Sharik is,
you know, in order for him to have
he needs to have divorced her. And since
he's not sure that he divorced her, he
needs to divorce her and then take her
back.
And they they made it look they ridiculed
the disposition, and they made it look like
someone who's not sure that his garment is
impure.
So
so he soils it with impurity
to purify it. And
if Najaf said they are different,
they're not the same, they are different.
Because if you're not sure that your garment
is impure and you wash your garment
and there is nothing,
then for certain,
the garment is now pure.
Okay? So they're different. Anyway,
but in the,
if you're not sure about the,
you still could make.
Now so exceptions from nullification
due to doubt and uncertainty.
Exceptions from null for for from nullification due
to doubt and uncertainty.
One of them is if pure clothing is
confused with impure or forbidden clothing.
Pure clothing,
You know? So you have
6 different garments.
Six garments.
Well, let's let's say 4. Just like 4.
4 garments.
1 of them
2 of them are impure.
2 of them are impure.
But you're not sure which 2.
You're not sure which 2.
You've seen something drop on them, but then
now everything's dry and you're not sure which
2.
And you need to pray.
There's not enough water to clean your garments
and stuff.
So what do you do?
Okay.
The you the the number
the number
of impure
plus 1.
This is the number of prayers you will
do. You pray
3 times,
each time in in a different garment.
Now are you certain that you prayed once
in in a clean garment? Yes. You are.
Okay?
Someone may say, but I wore the
impure garment. Doesn't it impurify
my body?
No. Because it's dry.
Dry on dry, the impurity is not does
not get transferred
between dry and dry.
Dry and dry, impurity does not okay? Alright.
So
here in this example,
I am certain
now that I prayed in a clean garment.
But did any of the 3 prayers
at
at you know,
happen
with certainty
that you fulfilled the conditions?
No.
Every time you prayed, you are not certain
that you fulfilled the conditions for this prayer.
It's waived here because that's the more the
the best you could do.
Okay.
So if is mixed with
is mixed with
And you need to,
so you have this bucket here,
and you have this bucket here.
1 of them is, one of them is.
How could this happen?
What what do you mean what do you
mean by Tahir? What's the difference between Tahir
and Tahir? Tahir is superlative from Tahir. Tahir
is is is. Tahir is.
Tahir is superlative
From Tahir, they use Tahir
to say pure and purifying.
Pure and purifying.
This they use Tahir to say pure only.
Pure?
Can you make?
It's
not
purifying.
That's it.
So you you have one pure one pure
and purifying. You can sort out which one
is which.
So in
the,
there are 2 different positions in the. One
position is that you make once from this.
You make once
from this,
and you're good.
Pray.
Because
they're they're both pure,
but one of them is purifying.
So you're good.
The position that is the view that is
stronger in the is
that you take
one handful
from this,
and then you take one handful from this.
Take one handful from this. Take one handful
from this. Keep this until you finish your
wudu.
Now the extra work that you did will
not harm the validity of your wudu.
But with 1,
you are confident
that you
washed with
pure and purifying water, tahoor.
And there is no problem in the tahir.
The Tahir is not gonna cause you impurity.
It's Tahir. It's pure. Okay.
Another example is
on
the 30th
of Ramadan,
if you say if tomorrow we did go
over this, on the 30th of Ramadan, this
is different from the 30th of Shabaab
because
here, the presumption of continuity, ram is Ramadan
is still here. So in the 30th of
Ramadan, you say to yourself, I'm fasting if
if there's still Ramadan tomorrow. They will say
it's it's okay. And
the last one is
unspecified
Haram.
Unspecified
Haram.
Or unqualified
Okay. We did go over this
last time.
We said
or did we not? The I think we
did. If you say, if Zaid
is Muhrim, I am Muhrim.
If Zaid made a ram, I
I am Muhrim.
Does this
is this valid?
No. It's not.
Because Haram cannot be conditional. It needs to
be
It needs to be immediately effective.
If you say if
Zayed made
a haram
with Tamato, I am with Tamato Aquran. I
am.
So if you
make your
the type of your uhram, not your uhram,
the type of your uhram,
contingent on the type of uhram that Zayd
made,
Is this valid? Yes. It is valid.
If you have hesitation about the type of
aham in general, and you make aham, you
don't
like, you are
basically flying,
and they're telling you, you know, the haram
is the time is here. Just make your
haram and and so on and so forth.
And you're stuck. You don't know anything about
this stuff, and you don't know which type
of a haram you should meet. Or
or you don't know if your wife, who's
at the other end of the plane is
making tomato or and
you just want to make the same haram
that she's making or he's making
or something,
and you just make haram.
Is that okay?
Yes. It is okay if you make.
But you will not be rewarded for anything
until you make an intention. You're like you
specify an intention. So you could make the
now, and then when you figure out which
type of will do,
then
specify your intention
when
the
time is right for it.