00:01:03 -->
00:01:04
Bismillahirrahmanirrahim.
00:01:04 -->
00:01:05
As-salamu alaykum wa rahmatullah wa barakatuh.
00:01:07 -->
00:01:07
Bismillahirrahmanirrahim.
00:01:08 -->
00:01:08
As-salamu alaykum wa rahmatullah wa barakatuh.
00:01:09 -->
00:01:11
To proceed, so today insha'Allah we will
00:01:11 -->
00:01:18
go over the last part of the guidelines
00:01:18 -->
00:01:22
and benefits for the first maxim, first major
00:01:22 -->
00:01:23
maxim.
00:01:26 -->
00:01:29
Okay, just to make sure that I don't
00:01:29 -->
00:01:30
go over time.
00:01:34 -->
00:01:37
We're talking about the first major legal maxim.
00:01:41 -->
00:01:44
And which part of the book is this?
00:01:45 -->
00:01:47
Part one, part two, part three, part four?
00:01:48 -->
00:01:51
It's part two, because part one was the
00:01:51 -->
00:01:53
introductions, and we were done with the ten
00:01:53 -->
00:01:54
introductions.
00:01:55 -->
00:01:58
And then part two are the major legal
00:01:58 -->
00:02:00
maxims and their branches.
00:02:00 -->
00:02:06
Part three will be the other legal maxims.
00:02:07 -->
00:02:10
Maybe we'll have to call them minor legal
00:02:10 -->
00:02:11
maxims.
00:02:11 -->
00:02:13
And then part three, part four will be
00:02:13 -->
00:02:14
the guidelines.
00:02:21 -->
00:02:25
So we will translate the daabit as regulators.
00:02:26 -->
00:02:30
They are little maxims, small maxims.
00:02:30 -->
00:02:32
Okay, so this is part two, and part
00:02:32 -->
00:02:35
two will be the five major legal maxims,
00:02:35 -->
00:02:38
the comprehensive major legal maxims.
00:02:38 -->
00:02:40
One of them is al-umur wa maqasadiha,
00:02:40 -->
00:02:41
and this is the first one.
00:02:41 -->
00:02:45
And this has been for the vast majority
00:02:45 -->
00:02:48
of scholars, the first one, al-umur wa
00:02:48 -->
00:02:49
maqasadiha.
00:02:49 -->
00:02:52
And then what did we talk about before?
00:02:53 -->
00:02:57
The first thing we talked about was clarification,
00:02:57 -->
00:03:00
so clarification on other expressions.
00:03:01 -->
00:03:04
The second thing we talked about was justification,
00:03:04 -->
00:03:06
or the evidence for the legal maxim.
00:03:07 -->
00:03:15
And the third is guidelines and benefits, and
00:03:15 -->
00:03:16
the benefits.
00:03:19 -->
00:03:21
And the fourth would be what?
00:03:21 -->
00:03:22
The branches.
00:03:23 -->
00:03:26
Okay, the branches.
00:03:26 -->
00:03:29
We'll start with the branches, you know, next
00:03:29 -->
00:03:30
session, inshallah.
00:03:32 -->
00:03:34
Guidelines and benefits, here we are.
00:03:35 -->
00:03:37
And we talked about which guidelines.
00:03:37 -->
00:03:40
We talked about the benefit of niyyah.
00:03:41 -->
00:03:43
So if we were talking about maqasad or
00:03:43 -->
00:03:46
niyyat, the first thing we talked about was
00:03:46 -->
00:03:47
the benefit of niyyah.
00:03:48 -->
00:03:51
The second thing would be the actions that
00:03:51 -->
00:03:57
don't require niyyah, not requiring niyyah.
00:03:58 -->
00:04:02
The third that we talked about was the
00:04:02 -->
00:04:04
conditions of validity of the niyyah.
00:04:05 -->
00:04:08
And we stayed there for quite some time
00:04:08 -->
00:04:11
because there are the positive conditions, the things
00:04:11 -->
00:04:13
that need to be there, and the negative
00:04:13 -->
00:04:15
conditions, the things that should not be there
00:04:15 -->
00:04:17
for the niyyah to be valid.
00:04:18 -->
00:04:19
Then what did we talk about?
00:04:19 -->
00:04:21
We talked about whether the niyyah is a
00:04:21 -->
00:04:23
condition itself or a pillar.
00:04:24 -->
00:04:25
Is it a shart or a raqn?
00:04:26 -->
00:04:31
We talked about this last time, right?
00:04:31 -->
00:04:34
And then we talked about mahal al-niyyah,
00:04:35 -->
00:04:38
the place of the niyyah, and whether utterance
00:04:38 -->
00:04:40
of the niyyah is needed or not, whether
00:04:40 -->
00:04:42
you need to utter it or not.
00:04:42 -->
00:04:47
Remember last time we said that in Hajj
00:04:47 -->
00:04:50
al-Umrah and Uthaya, there may be some
00:04:50 -->
00:04:53
question there whether this is a niyyah that
00:04:53 -->
00:04:55
is uttered or not, but you need to
00:04:55 -->
00:04:57
do the utterance anyway just to follow the
00:04:57 -->
00:04:58
Prophet ﷺ.
00:05:01 -->
00:05:05
And then today, inshallah, we will finish the
00:05:05 -->
00:05:07
guidelines and the benefits.
00:05:07 -->
00:05:10
We have only two things to finish the
00:05:10 -->
00:05:12
guidelines and benefits.
00:05:12 -->
00:05:19
One of them is waqt al-niyyah, aiming
00:05:19 -->
00:05:24
for the niyyah, and the other one is
00:05:24 -->
00:05:31
kayfiyyat al-niyyah, and that is the how
00:05:31 -->
00:05:38
-ness of the niyyah, or basically the modality
00:05:38 -->
00:05:43
or the how-ness, or how can you
00:05:43 -->
00:05:46
make a valid niyyah for each ibadah, for
00:05:46 -->
00:05:48
each act of worship.
00:05:53 -->
00:05:55
Okay, these are the two things that we
00:05:55 -->
00:05:56
will talk about today, inshallah.
00:05:56 -->
00:06:05
First, waqt al-niyyah, that is timing for
00:06:07 -->
00:06:09
the intention.
00:06:12 -->
00:06:13
So when do you need to make the
00:06:13 -->
00:06:14
intention?
00:06:15 -->
00:06:18
Like you want to give zakat, you want
00:06:18 -->
00:06:23
to fast, you want to pray, when should
00:06:23 -->
00:06:24
you have the intention?
00:06:27 -->
00:06:29
This is not a small discussion.
00:06:29 -->
00:06:35
This may sound like, what's the big deal,
00:06:35 -->
00:06:36
you just make the niyyah.
00:06:36 -->
00:06:38
But when do you make the niyyah?
00:06:39 -->
00:06:44
So Imam Ahmad said in a narration from
00:06:44 -->
00:06:50
Hanbal, he said, أحب لكل من عمل عملا
00:06:50 -->
00:06:54
من صلاة أو صيام أو صدقة أو نوع
00:06:54 -->
00:06:59
من أنواع البر أن تكون النية متقدمة في
00:06:59 -->
00:07:00
ذلك قبل الفعل.
00:07:01 -->
00:07:05
قال النبي صلى الله عليه وسلم, فهذا يأتي
00:07:05 -->
00:07:06
على كل أمر من الأمور.
00:07:08 -->
00:07:10
That applies to everything.
00:07:10 -->
00:07:13
So I prefer for anyone who performs an
00:07:13 -->
00:07:16
act of worship such as prayer, fasting, charity
00:07:16 -->
00:07:18
or any type of good deed, that the
00:07:18 -->
00:07:20
intention precedes the act.
00:07:21 -->
00:07:23
You have to always be purposeful.
00:07:23 -->
00:07:25
Like your life has to be meaningful.
00:07:26 -->
00:07:28
You should have a niyyah.
00:07:28 -->
00:07:32
You should make sure that you are purposeful
00:07:32 -->
00:07:33
in every action.
00:07:35 -->
00:07:37
And then Imam Ahmad proceeded to say, the
00:07:37 -->
00:07:40
Prophet صلى الله عليه وسلم said, actions are
00:07:40 -->
00:07:41
judged by intentions.
00:07:41 -->
00:07:43
Actions are judged by intentions.
00:07:44 -->
00:07:46
This applies to all matters.
00:07:47 -->
00:07:50
And that's the end of Imam Ahmad's statement.
00:07:51 -->
00:07:56
So in Mataalib ul-Innuha, the book that's
00:07:56 -->
00:07:59
called Mataalib ul-Innuha, Mataalib ul-Innuha was
00:07:59 -->
00:08:02
written by Rahaybani.
00:08:03 -->
00:08:08
That's one of the latest great Hanbali scholars,
00:08:09 -->
00:08:09
Rahaybani.
00:08:09 -->
00:08:11
He wrote the book Mataalib ul-Innuha, which
00:08:11 -->
00:08:14
is a commentary on Ghayat al-Muntaha.
00:08:14 -->
00:08:18
It's a book written by Mar'i al
00:08:18 -->
00:08:18
-Karmi.
00:08:19 -->
00:08:21
These are all great Imams.
00:08:22 -->
00:08:26
Rahaybani was a 13th century scholar.
00:08:26 -->
00:08:29
Mar'i al-Karmi was an 11th century
00:08:29 -->
00:08:30
scholar.
00:08:30 -->
00:08:32
Mar'i al-Karmi died in 1033.
00:08:33 -->
00:08:37
Rahaybani died in the middle of the 13th
00:08:37 -->
00:08:39
century, 1240-something.
00:08:43 -->
00:08:46
So they are separated by 200 years.
00:08:47 -->
00:08:48
So Mar'i al-Karmi wrote Ghayat al
00:08:48 -->
00:08:49
-Muntaha.
00:08:49 -->
00:08:52
Remember Ghayat al-Muntaha does what?
00:08:53 -->
00:08:55
Brings what and what together?
00:08:56 -->
00:08:58
Brings al-Iqna' al-Muntaha together.
00:08:59 -->
00:09:01
Brings al-Iqna' al-Muntaha together.
00:09:02 -->
00:09:04
So that's Ghayat al-Muntaha.
00:09:04 -->
00:09:06
Ghayat al-Muntaha brings al-Iqna' al-Muntaha
00:09:06 -->
00:09:07
together.
00:09:08 -->
00:09:09
That is Mar'i al-Karmi.
00:09:09 -->
00:09:13
Then Rahaybani came and wrote a commentary, which
00:09:13 -->
00:09:17
is called the Mataalib ul-Innuha.
00:09:18 -->
00:09:21
People of intellect, ul-Innuha, people of intellect.
00:09:24 -->
00:09:29
So in this book, Mataalib ul-Innuha, so
00:09:29 -->
00:09:31
Rahaybani is not separated from us by too
00:09:31 -->
00:09:32
long, by the way.
00:09:32 -->
00:09:36
He's almost a contemporary scholar, like 200 years
00:09:36 -->
00:09:36
ago.
00:09:37 -->
00:09:41
So it's not like 700, 900, just 200
00:09:41 -->
00:09:43
years ago, just yesterday.
00:09:44 -->
00:09:48
So in Mataalib ul-Innuha, Imam Rahaybani said,
00:09:48 -->
00:09:51
and it is regarding the niyyah.
00:09:52 -->
00:09:54
He said, and its time is the beginning
00:09:54 -->
00:09:57
of the act or shortly before it.
00:09:57 -->
00:09:59
Its time is the beginning of the act
00:09:59 -->
00:10:01
or shortly before it.
00:10:02 -->
00:10:03
Except fasting.
00:10:04 -->
00:10:06
So the intention for fasting is valid from
00:10:06 -->
00:10:07
the beginning of the night.
00:10:08 -->
00:10:11
The intention for fasting is valid from the
00:10:11 -->
00:10:12
beginning of the night.
00:10:12 -->
00:10:17
In Ghayat al-Muntaha, that is the matna
00:10:17 -->
00:10:20
that Rahaybani wrote the commentary on.
00:10:22 -->
00:10:26
It says, regarding the intention for ablution, Ghayat
00:10:26 -->
00:10:28
al-Muntaha is considered like a book, like
00:10:28 -->
00:10:29
a kitab.
00:10:31 -->
00:10:35
So in Ghayat al-Muntaha, regarding the intention
00:10:35 -->
00:10:39
for ablution, he said it's invalid if it
00:10:39 -->
00:10:41
is advanced by a long time according to
00:10:41 -->
00:10:42
custom.
00:10:43 -->
00:10:45
If it is advanced by a long time,
00:10:46 -->
00:10:47
according to custom.
00:10:48 -->
00:10:50
Why is he saying according to custom?
00:10:50 -->
00:10:58
Because, And this is a legal maxim.
00:10:58 -->
00:10:59
You will find it in Qa'd an-Nuraniyya
00:10:59 -->
00:11:01
by the Imam Ibn Taymiyyah.
00:11:02 -->
00:11:04
And certainly it's an agreed upon legal maxim.
00:11:12 -->
00:11:15
That which is not qualified by the shara
00:11:15 -->
00:11:20
will be qualified by the orf, custom.
00:11:21 -->
00:11:24
So whenever they say not too long, not
00:11:24 -->
00:11:26
too short, so what is too long, what's
00:11:26 -->
00:11:26
too short?
00:11:26 -->
00:11:29
Certainly the Prophet ﷺ did not say 45
00:11:29 -->
00:11:30
seconds.
00:11:31 -->
00:11:35
Then it will be the customary thing.
00:11:35 -->
00:11:38
We will refer this back to custom.
00:11:40 -->
00:11:43
However, advancing it by a short time is
00:11:43 -->
00:11:45
acceptable and it does not invalidate it if
00:11:45 -->
00:11:49
a small act is performed before commencing the
00:11:49 -->
00:11:49
worship.
00:11:50 -->
00:11:53
So if it is between the niyyah and
00:11:53 -->
00:11:56
the beginning of the act of worship, all
00:11:56 -->
00:11:59
of this is important because here, at the
00:11:59 -->
00:12:01
beginning of the act of worship, all you
00:12:01 -->
00:12:07
have is the niyyah in effect, not in
00:12:07 -->
00:12:08
reality.
00:12:08 -->
00:12:11
So it's not like you have to have
00:12:11 -->
00:12:14
the niyyah now when you're starting the act
00:12:14 -->
00:12:19
of worship, but you should not have interrupted,
00:12:19 -->
00:12:24
disrupted, terminated the niyyah when you start your
00:12:24 -->
00:12:24
worship.
00:12:25 -->
00:12:29
So the niyyah here will be effective by
00:12:29 -->
00:12:31
istashab, by continuity.
00:12:32 -->
00:12:35
So since you just have the niyyah and
00:12:35 -->
00:12:37
you didn't interrupt it, you have it.
00:12:37 -->
00:12:42
Even though you may not be actively remembering
00:12:42 -->
00:12:45
the niyyah at the beginning.
00:12:45 -->
00:12:48
So shortly before the act of worship would
00:12:48 -->
00:12:49
be fine.
00:12:51 -->
00:12:54
And even if you do something little, you
00:12:54 -->
00:12:56
know, between this and that, you know, you
00:12:56 -->
00:13:03
just walked into the masjid and then you
00:13:03 -->
00:13:06
went to put your shoes on or something,
00:13:06 -->
00:13:09
you know, like a little action, not too
00:13:09 -->
00:13:12
much, a little act would not invalidate it
00:13:12 -->
00:13:14
if it separates between the niyyah and the
00:13:14 -->
00:13:16
beginning of the act of worship.
00:13:20 -->
00:13:23
Then in Kashaf al-Qanaa, Kashaf al-Qanaa
00:13:23 -->
00:13:25
is a commentary on which book?
00:13:26 -->
00:13:27
Al-Iqnaa.
00:13:27 -->
00:13:29
Al-Iqnaa is one of the two more
00:13:29 -->
00:13:32
important books that we talked about before.
00:13:32 -->
00:13:36
We said that we have Kashaf al-Qanaa,
00:13:36 -->
00:13:38
Al-Iqnaa, and Al-Muntaha.
00:13:39 -->
00:13:41
Al-Iqnaa is written by Al-Imam Al
00:13:41 -->
00:13:41
-Hajjawi.
00:13:42 -->
00:13:45
Al-Muntaha is written by Al-Imam Ibn
00:13:45 -->
00:13:46
al-Najjar.
00:13:48 -->
00:13:48
Okay.
00:13:49 -->
00:13:55
Al-Hajjawi died in 960, rahimahullah, and al
00:13:55 -->
00:13:57
-Najjar in 972.
00:13:57 -->
00:13:59
They were contemporary scholars.
00:13:59 -->
00:14:02
Each one of them wrote one of the
00:14:02 -->
00:14:06
two most important books according to the latter
00:14:06 -->
00:14:06
Hanbalis.
00:14:07 -->
00:14:09
We can't say these are the most important
00:14:09 -->
00:14:11
books in the history of the Madhhab because
00:14:11 -->
00:14:13
these people are not more important than Ibn
00:14:13 -->
00:14:16
Qudamah and his writings or Al-Qadi Abu
00:14:16 -->
00:14:18
Ya'ran and his writings, but the most
00:14:18 -->
00:14:22
important books according to the latter generations, Al
00:14:22 -->
00:14:23
-Iqnaa and Al-Muntaha.
00:14:24 -->
00:14:24
Okay.
00:14:24 -->
00:14:27
So in Kashaf al-Qanaa, and Kashaf al
00:14:27 -->
00:14:30
-Qanaa is basically a commentary on Al-Iqnaa
00:14:30 -->
00:14:32
that was written by Al-Buhuti.
00:14:33 -->
00:14:38
Al-Buhuti died in 1051.
00:14:39 -->
00:14:39
1051, yeah.
00:14:40 -->
00:14:41
Al-Buhuti died in 1051.
00:14:43 -->
00:14:48
So he was not separated from them by
00:14:48 -->
00:14:49
a very long time.
00:14:49 -->
00:14:51
He was not separated from al-Hajjawi and
00:14:51 -->
00:14:53
al-Najjar by a very long time.
00:14:53 -->
00:14:57
So in Kashaf al-Qanaa, it says here,
00:15:02 -->
00:15:05
it's permissible to advance it, the intention, meaning
00:15:05 -->
00:15:09
the intention before purification, by a short time,
00:15:09 -->
00:15:11
such as for prayer.
00:15:11 -->
00:15:14
The same applies to prayer, purification or prayer.
00:15:15 -->
00:15:17
It's permissible to advance it by a short
00:15:17 -->
00:15:18
time.
00:15:18 -->
00:15:20
And zakat also.
00:15:21 -->
00:15:25
And it is not invalidated by a small
00:15:25 -->
00:15:27
act before the beginning.
00:15:28 -->
00:15:31
So now the exception.
00:15:31 -->
00:15:33
The exception is the intention for fasting.
00:15:34 -->
00:15:37
And the intention for fasting can be done,
00:15:38 -->
00:15:39
like if you have to do it right
00:15:39 -->
00:15:43
before, then you have to be awake right
00:15:43 -->
00:15:45
when the adhan starts.
00:15:46 -->
00:15:49
And right before, you know, if the adhan
00:15:49 -->
00:15:53
is like at 5.31, you have to
00:15:53 -->
00:15:55
make sure that you are awake at 5
00:15:55 -->
00:15:57
.30 to make your niyyah.
00:15:58 -->
00:16:00
Okay, so this would be a hardship.
00:16:00 -->
00:16:05
Therefore, the niyyah for fasting every day in
00:16:05 -->
00:16:07
Ramadan, and we will come to how to
00:16:07 -->
00:16:10
make a niyyah for Ramadan, but the niyyah
00:16:10 -->
00:16:13
for fasting every day of Ramadan can be
00:16:13 -->
00:16:14
done anytime at night.
00:16:15 -->
00:16:16
How do you do it?
00:16:19 -->
00:16:21
If you just know that you're fasting tomorrow,
00:16:21 -->
00:16:22
that's the niyyah.
00:16:22 -->
00:16:25
If you know that you're fasting tomorrow, then
00:16:25 -->
00:16:26
that's the niyyah.
00:16:26 -->
00:16:29
But what if you go into a coma
00:16:29 -->
00:16:34
the entire night, or you are asleep the
00:16:34 -->
00:16:34
entire night?
00:16:36 -->
00:16:38
According to the madhab, and we will come
00:16:38 -->
00:16:42
to address this, you can't fast.
00:16:42 -->
00:16:43
That's not acceptable.
00:16:44 -->
00:16:46
You can't have a niyyah when you're in
00:16:46 -->
00:16:47
a coma or you're asleep.
00:16:51 -->
00:16:54
Okay, so the intention for fasting is permitted
00:16:54 -->
00:16:57
to be made before dawn due to the
00:16:57 -->
00:16:58
difficulty in observing it.
00:17:00 -->
00:17:03
And the Prophet ﷺ said, لَا سِيَامَ لِمَنْ
00:17:03 -->
00:17:05
لَمْ يَفْرَضْهُمْ مِنَ اللَّيْلِ There is no fasting
00:17:05 -->
00:17:07
for one who did not make it binding
00:17:07 -->
00:17:08
at night.
00:17:09 -->
00:17:11
You know, من اللَّيْلِ, at night.
00:17:16 -->
00:17:20
So why is this discussion important?
00:17:20 -->
00:17:25
Because people were obsessing about this.
00:17:25 -->
00:17:28
People were obsessing about when to make the
00:17:28 -->
00:17:28
niyyah.
00:17:29 -->
00:17:31
Well, nowadays people are relaxed about everything.
00:17:32 -->
00:17:33
So nobody is obsessing about anything.
00:17:34 -->
00:17:36
Not that obsession is a good thing.
00:17:36 -->
00:17:37
It's not a good thing.
00:17:38 -->
00:17:39
It's devastating.
00:17:40 -->
00:17:43
And then when you have someone obsessing about
00:17:43 -->
00:17:46
anything nowadays, you know that he has OCD.
00:17:47 -->
00:17:50
It's not like extra piety most of the
00:17:50 -->
00:17:50
time.
00:17:51 -->
00:17:52
It's just like OCD.
00:17:52 -->
00:17:56
It's just like an illness that needs to
00:17:56 -->
00:17:56
be treated.
00:17:57 -->
00:18:01
People in the past that were a little
00:18:01 -->
00:18:06
bit better than us, and when they were
00:18:06 -->
00:18:11
less knowledgeable, it just takes the type of
00:18:11 -->
00:18:15
وَرَعَ عَابِد that is not knowledgeable, that's not
00:18:15 -->
00:18:19
عَالِم to befall themselves into all kinds of
00:18:19 -->
00:18:19
hardship.
00:18:20 -->
00:18:23
Because they obsess about things and they don't
00:18:23 -->
00:18:27
know what's right.
00:18:28 -->
00:18:33
So during the time of Imam Taymiyyah, people
00:18:33 -->
00:18:37
would spend so much time to figure out
00:18:37 -->
00:18:39
how to make the niyyah, you know, even
00:18:39 -->
00:18:40
at the beginning of the salah.
00:18:41 -->
00:18:45
And they felt that the niyyah should be
00:18:45 -->
00:18:46
concurrent with the takbir.
00:18:47 -->
00:18:49
Concurrent with the takbir.
00:18:49 -->
00:18:52
So when you say Allahu Akbar, you have
00:18:52 -->
00:18:53
to have all the niyyah in your mind.
00:18:54 -->
00:18:55
You have to have all the niyyah in
00:18:55 -->
00:18:55
your mind.
00:18:56 -->
00:18:59
So let us see how he addresses this,
00:18:59 -->
00:19:01
and let us see, he gives a fatwa
00:19:01 -->
00:19:03
about this, but let us see how he
00:19:03 -->
00:19:05
addresses it, because it's really beautiful, and it
00:19:05 -->
00:19:08
teaches you a lot about fiqh, and about,
00:19:08 -->
00:19:11
you know, the right way to make fiqh.
00:19:14 -->
00:19:19
Even you find someone as oppositional to Imam
00:19:19 -->
00:19:23
Taymiyyah, as Dr. Ali Jumaa, who was the
00:19:23 -->
00:19:27
ex-mufti of Egypt, he said that Imam
00:19:27 -->
00:19:30
Taymiyyah, you know, he called him Imam sometimes,
00:19:30 -->
00:19:34
when he's in the right mood, and then
00:19:34 -->
00:19:37
he bashes him other times, and slanders him
00:19:37 -->
00:19:39
other times, it varies, it depends.
00:19:41 -->
00:19:43
So he said that Imam Taymiyyah was one
00:19:43 -->
00:19:48
of the prominent figures who related divine rulings
00:19:48 -->
00:19:51
to people's daily lives, and to people's actual
00:19:51 -->
00:19:52
life.
00:19:52 -->
00:19:56
And we will see how, you know, something
00:19:56 -->
00:19:58
like this would concern him, because it's causing
00:19:58 -->
00:20:01
hardship to the believers, and it's preventing them
00:20:01 -->
00:20:05
from properly worshipping Allah subhanahu wa ta'ala,
00:20:05 -->
00:20:07
and Al-Ubudiyyah, that's the name of one
00:20:07 -->
00:20:11
of his books, was his main concern, how
00:20:11 -->
00:20:15
to properly worship God, right servitude to God.
00:20:15 -->
00:20:20
So let's just dissect this fatwa, because if
00:20:20 -->
00:20:23
you look at the anatomy of this fatwa,
00:20:23 -->
00:20:28
of this fatwa, it's really splendid.
00:20:29 -->
00:20:34
He said, regarding the niyyah, and the fact
00:20:34 -->
00:20:36
that it does not have to be concurrent,
00:20:36 -->
00:20:40
you know, to the takbir, so he says,
00:20:41 -->
00:20:43
we do not know of any disagreement in
00:20:43 -->
00:20:45
the madhhab that it is permissible for the
00:20:45 -->
00:20:49
intention to proceed takbir, and it suffices just
00:20:49 -->
00:20:53
to maintain its validity in effect.
00:20:54 -->
00:20:56
So we do not know of any disagreement
00:20:56 -->
00:20:58
in the madhhab that the niyyah can proceed
00:20:58 -->
00:21:02
the takbir, and it suffices to be concurrent
00:21:02 -->
00:21:04
with the takbir in effect, meaning what?
00:21:04 -->
00:21:06
You're not actively remembering it, but you did
00:21:06 -->
00:21:07
not terminate it.
00:21:08 -->
00:21:10
You just had the niyyah coming in to
00:21:10 -->
00:21:13
the prayer, you walked into the masjid, you
00:21:13 -->
00:21:15
prayed dhuhr, you walked into the masjid to
00:21:15 -->
00:21:18
pray dhuhr, you had the niyyah, you didn't
00:21:18 -->
00:21:19
terminate it.
00:21:19 -->
00:21:21
It doesn't have to be concurrent with the
00:21:21 -->
00:21:22
takbir.
00:21:22 -->
00:21:25
So he says, no disagreement in the madhhab,
00:21:25 -->
00:21:27
and that is the first thing that we
00:21:27 -->
00:21:28
would comment about.
00:21:29 -->
00:21:36
No disagreement in the madhhab, that you could
00:21:36 -->
00:21:38
advance the niyyah.
00:21:38 -->
00:21:42
So he then says, because it is part
00:21:42 -->
00:21:45
of the prayer, so it is permissible for
00:21:45 -->
00:21:49
the intention to be considered as having been
00:21:49 -->
00:21:52
continued in a legal sense, even if it
00:21:52 -->
00:21:55
is not actively remembered, just as with the
00:21:55 -->
00:21:56
other parts of the prayer.
00:21:57 -->
00:21:59
Okay, so this is the second part that
00:21:59 -->
00:22:00
we would comment about.
00:22:00 -->
00:22:02
Part of the prayer.
00:22:03 -->
00:22:09
So if you don't have to actively remember
00:22:09 -->
00:22:13
the niyyah, agreement within the madhhab, throughout the
00:22:13 -->
00:22:16
prayer, then the takbir also is part of
00:22:16 -->
00:22:16
the prayer.
00:22:17 -->
00:22:18
So if you have the niyyah from before,
00:22:19 -->
00:22:21
the niyyah started here, and this is your
00:22:21 -->
00:22:24
takbir, this is your ruku'a, this is
00:22:24 -->
00:22:27
your sujood, the niyyah started here, and we
00:22:27 -->
00:22:32
said that the niyyah continues in effect legally,
00:22:33 -->
00:22:35
that you have the niyyah unless you terminate
00:22:35 -->
00:22:37
it, even if you are not actively remembering
00:22:37 -->
00:22:38
it.
00:22:38 -->
00:22:40
If we said that this is the case
00:22:40 -->
00:22:42
here in ruku'a, and this is the
00:22:42 -->
00:22:45
case here in sujood, takbir is also part
00:22:45 -->
00:22:45
of the prayer.
00:22:46 -->
00:22:48
So what applies to ruku'a and sujood
00:22:48 -->
00:22:50
should apply here as well.
00:22:51 -->
00:22:56
Then he says, this is also because requiring
00:22:56 -->
00:22:59
the intention to be concurrent with the takbir
00:22:59 -->
00:23:03
would be difficult and burdensome for many people,
00:23:03 -->
00:23:06
and would open the door to waswas, to
00:23:06 -->
00:23:10
obsessions, leading them away from the purpose of
00:23:10 -->
00:23:13
prayer to unnecessary talk and idle chatter.
00:23:15 -->
00:23:18
Because they kept on trying to bring in
00:23:18 -->
00:23:20
the niyyah, bring in the niyyah, bring in
00:23:20 -->
00:23:23
the niyyah, and talk to themselves to bring
00:23:23 -->
00:23:24
in the niyyah.
00:23:24 -->
00:23:31
So difficult and would lead to waswas, obsessions.
00:23:33 -->
00:23:39
Okay, then he says, this is also because
00:23:39 -->
00:23:42
the purpose of the intention is to distinguish
00:23:42 -->
00:23:45
one act from another, and this is achieved
00:23:45 -->
00:23:49
by the intention being either concurrent or advanced.
00:23:50 -->
00:23:54
So what's the purpose of the niyyah?
00:23:54 -->
00:23:55
When we talked about the benefits of the
00:23:55 -->
00:23:58
niyyah, is to distinguish adah from ibadah, and
00:23:58 -->
00:24:00
to distinguish ta'ibadah from one another.
00:24:00 -->
00:24:03
To distinguish custom from worship, and to distinguish
00:24:03 -->
00:24:05
the acts of worship from one another.
00:24:06 -->
00:24:06
To distinguish.
00:24:08 -->
00:24:11
And if you come in to pray dhuhr,
00:24:12 -->
00:24:15
and this is your niyyah, you're walking into
00:24:15 -->
00:24:19
the masjid to pray dhuhr, you have distinguished
00:24:19 -->
00:24:23
to this act, even if you're not actively
00:24:23 -->
00:24:28
remembering the niyyah, or bringing it into your
00:24:28 -->
00:24:32
heart concurrent with the takbir.
00:24:35 -->
00:24:37
Then he says, the known practice of the
00:24:37 -->
00:24:41
Prophet ﷺ and his companions was that they
00:24:41 -->
00:24:46
perform takbir with ease and simplicity, without undue
00:24:46 -->
00:24:47
complexity or hardship.
00:24:48 -->
00:24:52
If concurrence were obligatory, they would have needed
00:24:52 -->
00:24:53
to adopt that approach.
00:24:53 -->
00:24:56
During the time of the Prophet, he would
00:24:56 -->
00:24:59
be like you, standing there at the beginning
00:24:59 -->
00:25:01
of the prayer, trying to figure out the
00:25:01 -->
00:25:03
niyyah, and making all the commotion.
00:25:04 -->
00:25:07
So, prophetic practice.
00:25:08 -->
00:25:09
This is another argument.
00:25:28 -->
00:25:33
Then he says, Moreover, the worshipper needs to
00:25:33 -->
00:25:37
intend the prayer, and specify its type, time,
00:25:37 -->
00:25:41
and whether it is obligatory, according to those
00:25:41 -->
00:25:42
who consider this.
00:25:42 -->
00:25:46
These intentions in the heart cannot be present
00:25:46 -->
00:25:48
at the very first letter of the takbir.
00:25:49 -->
00:25:53
So, to be concurrent, you need to, because
00:25:53 -->
00:25:55
you don't have just one niyyah, because you
00:25:55 -->
00:25:59
have dhuhr from Asr, you have dhuhr from
00:25:59 -->
00:26:05
Qadha, whether this is dhan on the proper
00:26:05 -->
00:26:11
time, or make-up, and certainly people would
00:26:11 -->
00:26:13
say, imam or ma'mum, or this or that,
00:26:14 -->
00:26:17
and people would try to bring in so
00:26:17 -->
00:26:20
many other things, mustaqbil al-qibla, fithin al
00:26:20 -->
00:26:21
-qibla, and so on.
00:26:22 -->
00:26:26
So, all of these things cannot be concurrent
00:26:26 -->
00:26:28
with each one of the letters of takbir.
00:26:29 -->
00:26:31
So, they have to be spread out over
00:26:31 -->
00:26:32
the letters of takbir.
00:26:32 -->
00:26:35
Then, you can't really, it's impossible.
00:26:36 -->
00:26:40
So, he's using this argument, what you're trying
00:26:40 -->
00:26:42
to achieve is impossible to achieve.
00:26:43 -->
00:26:45
To make all the niyyah concurrent with every
00:26:45 -->
00:26:48
letter of takbir is impossible.
00:26:52 -->
00:26:54
Impossible to achieve.
00:26:57 -->
00:27:04
Okay, then, he says, if these intentions are,
00:27:05 -->
00:27:08
you know, he continues this, this same argument,
00:27:08 -->
00:27:11
if these intentions are spread over the letters
00:27:11 -->
00:27:13
of takbir, the beginning of takbir would lack
00:27:13 -->
00:27:16
the required intention, and the end would have
00:27:16 -->
00:27:18
only a part of the intention.
00:27:18 -->
00:27:21
It's clear that it is impossible for the
00:27:21 -->
00:27:25
considered intention to be simultaneous with takbir, or
00:27:25 -->
00:27:26
part of its components.
00:27:28 -->
00:27:32
What is feasible is to perform takbir following
00:27:32 -->
00:27:34
the valid intention.
00:27:35 -->
00:27:39
And then, he finishes this by saying, and
00:27:39 -->
00:27:43
since takbir is meaningful speech, it's necessary to
00:27:43 -->
00:27:47
ponder it, conceptualize it, and understand it.
00:27:47 -->
00:27:51
So, you're too busy making the niyyah, and
00:27:51 -->
00:27:56
you're forgetting that takbir itself requires reflection.
00:27:57 -->
00:28:00
Takbir itself needs your attention.
00:28:08 -->
00:28:13
Needs your attention.
00:28:16 -->
00:28:18
Takbir is huge.
00:28:18 -->
00:28:22
When you say Allah is greater, you have
00:28:22 -->
00:28:27
probably heard lectures by scholars talking about just
00:28:27 -->
00:28:32
the meanings packed into takbir and what it
00:28:32 -->
00:28:32
means.
00:28:33 -->
00:28:34
So, if you look at all of these
00:28:34 -->
00:28:40
arguments, you will find these are the arguments.
00:28:40 -->
00:28:44
So, what is what are the bases for
00:28:44 -->
00:28:45
these arguments?
00:28:46 -->
00:28:49
One of the bases is textual or scriptural,
00:28:49 -->
00:28:51
and that's, you know, hambalism.
00:28:53 -->
00:28:55
Like, if you're a hambali, you have to
00:28:55 -->
00:29:01
basically always include that, where can you define
00:29:01 -->
00:29:02
this?
00:29:02 -->
00:29:03
Where can you find this?
00:29:04 -->
00:29:06
Prophetic practice is here.
00:29:08 -->
00:29:11
Okay, the other one would be the technical
00:29:11 -->
00:29:21
and faqih, and where can you find this?
00:29:21 -->
00:29:24
It's part of the prayer, so what applies
00:29:24 -->
00:29:26
to the other parts applies to it.
00:29:27 -->
00:29:35
Okay, and the distinguished and the distinguishes.
00:29:36 -->
00:29:36
Okay.
00:29:38 -->
00:29:38
Hmm?
00:29:40 -->
00:29:46
It's difficult also, so he's including mashaqa tajribatays
00:29:46 -->
00:29:46
here.
00:29:47 -->
00:29:50
So, certainly technical can be many, but also,
00:29:51 -->
00:29:54
you know, where is the traditional part here?
00:29:55 -->
00:29:57
Where is the fact that he is not
00:29:57 -->
00:30:00
basically divorcing the tradition?
00:30:00 -->
00:30:03
He is saying, I am doing this within
00:30:03 -->
00:30:04
the tradition.
00:30:05 -->
00:30:05
It's here.
00:30:06 -->
00:30:09
There is no disagreement in the hambali madhhab
00:30:09 -->
00:30:13
that the niyyah can precede the bir.
00:30:15 -->
00:30:19
Okay, so where is the part that is
00:30:19 -->
00:30:21
objective-oriented?
00:30:23 -->
00:30:26
Objective-oriented?
00:30:26 -->
00:30:33
It is here.
00:30:38 -->
00:30:42
You know, you're distracting yourself from takbir.
00:30:43 -->
00:30:45
Takbir is meaningful speech.
00:30:45 -->
00:30:48
You need to pay attention to takbir and
00:30:48 -->
00:30:50
the meanings of takbir.
00:30:51 -->
00:30:53
Where is the part that is rational?
00:30:59 -->
00:30:59
It's here.
00:31:00 -->
00:31:03
Impossible to achieve what you're trying to do.
00:31:04 -->
00:31:05
So just use your mind.
00:31:05 -->
00:31:07
It is impossible to make it concurrent with
00:31:07 -->
00:31:09
every letter of takbir.
00:31:10 -->
00:31:11
Use your mind.
00:31:11 -->
00:31:13
Where is practicable?
00:31:18 -->
00:31:25
Practicable and at the same time concerned with
00:31:25 -->
00:31:26
the worshipper.
00:31:26 -->
00:31:27
It's like user-friendly.
00:31:28 -->
00:31:33
Concerned with the practitioner.
00:31:34 -->
00:31:35
It's here.
00:31:35 -->
00:31:37
Difficult and waswas.
00:31:37 -->
00:31:39
You're making your life difficult.
00:31:39 -->
00:31:43
You're pushing yourself into waswasa or obsessiveness.
00:31:44 -->
00:31:50
So I think that these are elements that
00:31:50 -->
00:31:53
every faqih needs to be observing.
00:31:54 -->
00:31:56
It should be objective-oriented.
00:31:58 -->
00:31:59
Objective-oriented.
00:32:00 -->
00:32:01
Maqasadi.
00:32:01 -->
00:32:02
It should be.
00:32:02 -->
00:32:05
It should respect the text of Revelation.
00:32:06 -->
00:32:07
Certainly.
00:32:08 -->
00:32:12
It should be rational.
00:32:14 -->
00:32:17
Because to be Sunni does not mean that
00:32:17 -->
00:32:18
you are irrational.
00:32:19 -->
00:32:21
To be textualist or scripturalist does not mean
00:32:21 -->
00:32:23
that you must be irrational.
00:32:24 -->
00:32:25
You should be irrational.
00:32:25 -->
00:32:31
And it should be practicable.
00:32:33 -->
00:32:34
Practicable.
00:32:34 -->
00:32:37
Because otherwise if you give the people fatawa
00:32:37 -->
00:32:47
that will overwhelm them exhaust them impossible to
00:32:47 -->
00:32:51
apply then that certainly can be devastating to
00:32:51 -->
00:32:52
their practice.
00:32:52 -->
00:32:56
Then it should be technically right.
00:32:57 -->
00:33:02
It should be a faqih argument.
00:33:02 -->
00:33:05
There should be a sound faqih argument.
00:33:06 -->
00:33:08
So you don't just say the maqasad say
00:33:08 -->
00:33:11
this or the maqasad say that.
00:33:11 -->
00:33:12
That's flimsy.
00:33:12 -->
00:33:16
You should make sure that the qawa'id,
00:33:16 -->
00:33:18
the maxims, the principles of faqh are not
00:33:18 -->
00:33:19
violated.
00:33:20 -->
00:33:22
Because you should not create a conflict between
00:33:22 -->
00:33:24
the maqasad and the qawa'id.
00:33:25 -->
00:33:28
Between the objectives and the principles and maxims
00:33:28 -->
00:33:29
of faqh.
00:33:29 -->
00:33:33
You should not either create a conflict between
00:33:33 -->
00:33:36
the maqasad and the text of Revelation.
00:33:37 -->
00:33:41
And finally it should be respectful of the
00:33:41 -->
00:33:41
tradition.
00:33:42 -->
00:33:46
So you're not basically doing it from scratch
00:33:48 -->
00:33:51
disregarding or dismissing the entire tradition.
00:33:53 -->
00:33:58
So I thought that this was like a
00:33:58 -->
00:34:01
complete fatwa.
00:34:03 -->
00:34:05
So when do we make dana'ya?
00:34:05 -->
00:34:08
We should make dana'ya before the act
00:34:08 -->
00:34:09
of worship.
00:34:09 -->
00:34:12
And as long as it's not too long
00:34:12 -->
00:34:15
before and that's based on custom it should
00:34:15 -->
00:34:16
be continued.
00:34:16 -->
00:34:18
In effect the ruling of dana'ya is
00:34:18 -->
00:34:21
continued so you don't need to worry about
00:34:22 -->
00:34:23
this concurrence thing.
00:34:24 -->
00:34:26
And that applies to all acts of worship
00:34:26 -->
00:34:30
except for fasting because in fasting it doesn't
00:34:30 -->
00:34:33
have to be right before the act of
00:34:33 -->
00:34:33
worship.
00:34:33 -->
00:34:36
It could be any time at night you
00:34:36 -->
00:34:40
make dana'ya for the following day of
00:34:40 -->
00:34:41
Ramadan.
00:34:41 -->
00:34:44
And then we'll talk a little bit more
00:34:44 -->
00:34:47
about how to make dana'ya.
00:34:48 -->
00:34:50
How to make a proper dana'ya.
00:34:51 -->
00:34:53
A fi'yat al-niyyah al-mujzi'ah
00:34:53 -->
00:34:55
or the proper way of making valid intentions.
00:34:56 -->
00:35:00
So it says here jurists expand on the
00:35:00 -->
00:35:02
discussion of the intention that suffices.
00:35:03 -->
00:35:05
Here we briefly outline some.
00:35:06 -->
00:35:10
As for wudu' any intention of lifting the
00:35:10 -->
00:35:13
ritual impurity or permitting an action that requires
00:35:13 -->
00:35:15
ritual purity suffices.
00:35:19 -->
00:35:23
Even if one intended renewal of wudu' while
00:35:23 -->
00:35:27
forgetting his state of impurity it is still
00:35:27 -->
00:35:28
lifted.
00:35:28 -->
00:35:32
Likewise if one intended a recommended ghusl it
00:35:32 -->
00:35:36
would still suffice for the obligatory ghusl in
00:35:36 -->
00:35:37
the stronger view.
00:35:38 -->
00:35:40
I'll read the whole thing about wudu' and
00:35:40 -->
00:35:41
then we will dissect it.
00:35:41 -->
00:35:45
However if one intended an undefined wudu' or
00:35:45 -->
00:35:48
ghusl, his impurity would not be lifted.
00:35:48 -->
00:35:50
If one performs ghusl intending to remove the
00:35:50 -->
00:35:54
major impurity or perform an act permitted by
00:35:54 -->
00:36:03
its removal the minor impurity would not be
00:36:03 -->
00:36:04
lifted.
00:36:06 -->
00:36:10
So this makes you dizzy but here's what
00:36:10 -->
00:36:13
they're trying to say in the Hanbali Madhhab
00:36:13 -->
00:36:17
when it comes to wudu' and ghusl how
00:36:17 -->
00:36:19
do you make the niyyah for wudu' and
00:36:19 -->
00:36:19
ghusl?
00:36:20 -->
00:36:23
Let me give you the bottom line so
00:36:23 -->
00:36:25
that you're comfortable with whatever it is that
00:36:25 -->
00:36:27
you will be doing and then we can
00:36:27 -->
00:36:29
get into the sort of academic details.
00:36:30 -->
00:36:33
The bottom line is whenever you make wudu'
00:36:33 -->
00:36:37
and ghusl make it with the intention of
00:36:37 -->
00:36:41
removing all hadath, ritual impurity.
00:36:41 -->
00:36:45
Make it of the intention of removing all
00:36:45 -->
00:36:49
hadath or make it with the intention of
00:36:49 -->
00:36:54
permitting something that would require both types of
00:36:54 -->
00:36:59
purity, major and minor ritual purity.
00:37:00 -->
00:37:03
What would require both types of purity?
00:37:03 -->
00:37:08
Salah, you can't pray if you're missing the
00:37:08 -->
00:37:14
major and tawaf according to the jumu'ah
00:37:14 -->
00:37:20
many things but when you make wudu' or
00:37:20 -->
00:37:22
ghusl make it with the intention that you're
00:37:22 -->
00:37:28
removing all ritual impurities all hadath, whether they're
00:37:28 -->
00:37:31
major or minor so what is major?
00:37:32 -->
00:37:37
Menstruation for instance, that's major ritual impurity Janabah,
00:37:37 -->
00:37:42
sexual impurity major ritual impurity what is minor?
00:37:43 -->
00:37:47
Like having used the bathroom and things of
00:37:47 -->
00:37:50
that nature that would break, nullify your wudu'
00:37:50 -->
00:37:52
that is minor ritual impurity.
00:37:53 -->
00:37:55
Now when you make wudu' or ghusl, just
00:37:55 -->
00:37:58
make your wudu' and ghusl with the intent
00:37:58 -->
00:38:02
and if you're going to make a recommended
00:38:02 -->
00:38:06
ghusl like a jumu'ah or ghusl or
00:38:06 -->
00:38:10
any recommended ghusl just make it with the
00:38:10 -->
00:38:16
intention of recommended ghusl plus removing all ritual
00:38:16 -->
00:38:20
impurities all ritual impurities, in this case you
00:38:20 -->
00:38:21
will not need to make a separate wudu'
00:38:22 -->
00:38:24
in this case you will not need to
00:38:24 -->
00:38:26
make a separate wudu' because the ghusl will
00:38:26 -->
00:38:32
suffice for both ghusl and wudu' having said
00:38:32 -->
00:38:38
that, here is the discussion if one intended
00:38:38 -->
00:38:42
an undefined wudu' or ghusl his impurity would
00:38:42 -->
00:38:50
not be lifted so he said that your
00:38:50 -->
00:38:53
impurity will be lifted with wudu' and ghusl
00:38:53 -->
00:38:57
even if you do not intend to lift
00:38:57 -->
00:39:01
any impurity did he say that or not?
00:39:01 -->
00:39:05
he said if you forget that you have
00:39:05 -->
00:39:08
ritual impurity and then you make a sunnah
00:39:08 -->
00:39:11
wudu' you're angry and you go make a
00:39:11 -->
00:39:17
sunnah wudu' because you're angry will your ritual
00:39:17 -->
00:39:18
impurity be lifted?
00:39:18 -->
00:39:21
keep in mind, you don't even remember that
00:39:21 -->
00:39:24
you have ritual impurity you don't remember it
00:39:24 -->
00:39:27
but you go make a sunnah wudu' will
00:39:27 -->
00:39:31
your ritual impurity be lifted by this sunnah
00:39:31 -->
00:39:31
wudu'?
00:39:31 -->
00:39:34
yes, he says yes it will be lifted
00:39:34 -->
00:39:40
because you're making a ritual wudu' which is
00:39:40 -->
00:39:46
different from a habitual cleaning or something but
00:39:46 -->
00:39:50
the mutlaq, the undefined the undefined wudu' and
00:39:50 -->
00:39:53
ghusl I'm not quite sure if you're making
00:39:53 -->
00:39:56
a ritual like if this is for God
00:39:56 -->
00:39:59
if this is the Islamic ritual wudu' you're
00:39:59 -->
00:40:03
just making a mutlaq wudu' or ghusl and
00:40:03 -->
00:40:07
people could even make this sometimes as a
00:40:07 -->
00:40:12
habit not necessarily for any particular religious reason
00:40:13 -->
00:40:16
then if you're making it mutlaq undefined, it
00:40:16 -->
00:40:20
will not count and you will not have
00:40:20 -->
00:40:23
wudu' or ghusl if one intended an undefined
00:40:23 -->
00:40:26
wudu' or ghusl his impurity would not be
00:40:26 -->
00:40:32
lifted the same applies to so they're very
00:40:32 -->
00:40:36
flexible if you're making anything that is ritual,
00:40:36 -->
00:40:39
recommended you have in mind that I am
00:40:39 -->
00:40:43
making whether it's the obligatory or recommended whether
00:40:43 -->
00:40:46
I am making it to remove the impurity
00:40:46 -->
00:40:53
or to permit the acts, certain acts make
00:40:53 -->
00:40:57
the wudu' and ghusl to remove your impurities
00:40:57 -->
00:41:03
or to make permissible for yourself certain acts
00:41:03 -->
00:41:09
that are not permitted without ritual purity combine
00:41:09 -->
00:41:13
the niyyahs if you're able to but either
00:41:13 -->
00:41:17
one would be sufficient keep in mind though
00:41:17 -->
00:41:22
if you make a niyyah like you're going
00:41:22 -->
00:41:25
to make ghusl and you make a niyyah
00:41:25 -->
00:41:28
not to remove all ritual impurities but you
00:41:28 -->
00:41:30
make a niyyah I'm going to make ghusl
00:41:30 -->
00:41:32
because I want to sit in the masjid
00:41:32 -->
00:41:37
because I want to read Quran sitting in
00:41:37 -->
00:41:40
the masjid and reading Quran require wudu'?
00:41:40 -->
00:41:45
No in this case your ghusl would not
00:41:45 -->
00:41:49
suffice for wudu' because you made a ghusl
00:41:49 -->
00:41:53
to sit in the masjid or to read
00:41:53 -->
00:41:59
Quran unlike making ghusl to touch the mushaf
00:41:59 -->
00:42:04
because according to the Hanbari's and in fact
00:42:04 -->
00:42:07
the former dhahab it's a controversial issue whether
00:42:07 -->
00:42:08
you need to have wudu' to touch the
00:42:08 -->
00:42:10
mushaf or not most of the time you
00:42:10 -->
00:42:13
guys use your iphone nowadays and your smartphones
00:42:13 -->
00:42:15
and stuff like that so that's not required
00:42:15 -->
00:42:21
for that however the mushaf itself the former
00:42:21 -->
00:42:22
dhahab said that you need to have wudu'
00:42:22 -->
00:42:26
to touch it in this case you make
00:42:26 -->
00:42:35
ghusl with the intent of reading Quran does
00:42:35 -->
00:42:40
that remove your minor ritual impurity no you
00:42:40 -->
00:42:44
go make ghusl with the intent of touching
00:42:44 -->
00:42:48
the mushaf does that remove your minor ritual
00:42:48 -->
00:42:53
impurity yes, what is the difference because you
00:42:53 -->
00:42:56
have intended to make ghusl to permit an
00:42:56 -->
00:43:02
act that is only permissible with wudu' with
00:43:02 -->
00:43:07
both types of purity major and minor ritual
00:43:07 -->
00:43:13
purity make it easy for yourself every time
00:43:13 -->
00:43:19
you make wudu' let's keep the questions until
00:43:19 -->
00:43:23
the end but I will give some time
00:43:23 -->
00:43:29
at the end for clarifications so make the
00:43:29 -->
00:43:34
wudu' and ghusl make your wudu' and ghusl
00:43:34 -->
00:43:38
with the intent of removing all the ritual
00:43:38 -->
00:43:41
impurities that can be removed so of course
00:43:41 -->
00:43:43
if you are making wudu' you can't remove
00:43:43 -->
00:43:47
your sexual impurity just simply by wudu' but
00:43:47 -->
00:43:49
with the intent of removing all the ritual
00:43:49 -->
00:43:52
impurities that can be removed by this act
00:43:52 -->
00:43:59
you will be fine so you are making
00:44:01 -->
00:44:04
so salah and tawaf and things of that
00:44:04 -->
00:44:09
nature these require the two purities salah, tawaf,
00:44:09 -->
00:44:13
masjid al mushaf these require the two purities
00:44:13 -->
00:44:16
the major and the minor qira'at al
00:44:16 -->
00:44:20
quran, sitting in the masjid these things require
00:44:20 -->
00:44:31
one purity also post-menstrual to basically make
00:44:31 -->
00:44:35
a ghusl after the end of the period
00:44:35 -->
00:44:42
simply to permit marital relationships this will not
00:44:42 -->
00:44:46
do you much good when it comes to
00:44:46 -->
00:44:50
wudu' you need to make wudu' because you
00:44:50 -->
00:44:52
don't have to have wudu' to have a
00:44:52 -->
00:45:00
sexual relationship marital intimacy therefore if you are
00:45:00 -->
00:45:05
done with your period and you make ghusl
00:45:05 -->
00:45:10
just to permit that that doesn't replace wudu'
00:45:10 -->
00:45:14
you have to make wudu' but if you
00:45:14 -->
00:45:18
do it with the intent of removing all
00:45:18 -->
00:45:25
impurities it will suffice and if you want
00:45:25 -->
00:45:28
to add to it some sunnah ghusl as
00:45:28 -->
00:45:31
well that will work it will be fine
00:45:33 -->
00:45:36
now as for tayammum tayammum is a little
00:45:36 -->
00:45:38
bit different as for tayammum it's a little
00:45:38 -->
00:45:42
bit different so does one need to intend
00:45:42 -->
00:45:49
to permit the actions certain actions or lift
00:45:49 -->
00:45:52
the impurity so in the madhhab there is
00:45:52 -->
00:45:55
this agreement there is this agreement and as
00:45:55 -->
00:46:00
I said and this is unorthodox but I
00:46:00 -->
00:46:05
don't feel that people should be unorthodox my
00:46:05 -->
00:46:11
god is Allah not orthodox but a little
00:46:11 -->
00:46:14
bit unorthodox in the sense that people will
00:46:14 -->
00:46:17
say that you have to follow the authorized
00:46:17 -->
00:46:21
position in the madhhab sometimes these authorized positions
00:46:21 -->
00:46:25
may be in conflict with the rest of
00:46:25 -->
00:46:27
the madhhab in every madhhab there are certain
00:46:27 -->
00:46:30
things so if there is a disagreement between
00:46:30 -->
00:46:34
the scholars and it's not clear to you
00:46:34 -->
00:46:37
it's not clear in your heart that this
00:46:37 -->
00:46:41
is what Allah and his messenger want then
00:46:41 -->
00:46:44
you can take whichever opinion you want in
00:46:44 -->
00:46:47
your personal practice that is my belief, I
00:46:47 -->
00:46:51
can defend it from here until next year
00:46:51 -->
00:46:58
but it is not it's not popular nowadays
00:46:58 -->
00:47:03
because nowadays people want to be defending orthodoxy
00:47:05 -->
00:47:08
as if these scholars who said those views
00:47:08 -->
00:47:11
that are not mawtamed were sort of like
00:47:11 -->
00:47:19
a bunch of hippies or something anyway, so
00:47:19 -->
00:47:22
as for tayammum does one need to intend
00:47:22 -->
00:47:25
to permit the acts or to lift the
00:47:25 -->
00:47:29
impurity no, one needs to in the madhhab,
00:47:30 -->
00:47:33
in the authorized view there is a difference
00:47:33 -->
00:47:37
between an academic discussion we certainly would not
00:47:37 -->
00:47:40
make the authorized unauthorized and the unauthorized authorized
00:47:40 -->
00:47:41
you would have to say this is the
00:47:41 -->
00:47:45
mawtamed, this is the authorized view preponderant, dominant
00:47:45 -->
00:47:48
view, popular view within the madhhab so the
00:47:48 -->
00:47:51
popular view within the madhhab is that when
00:47:51 -->
00:47:54
you make an intention for tayammum, it has
00:47:54 -->
00:47:58
to be what to permit the act not
00:47:58 -->
00:48:03
to lift the impurity the tayammum, rafa or
00:48:03 -->
00:48:09
mubih rafa or mubih mubih in the madhhab
00:48:10 -->
00:48:14
not rafa, rafa means it's the adjective from
00:48:14 -->
00:48:19
yarafa to lift, lifter does it lift or
00:48:19 -->
00:48:24
mubih permitter, does it permit or lift lift
00:48:24 -->
00:48:27
your impurity or just simply permit you to
00:48:27 -->
00:48:31
pray hasn't lifted your impurity it simply permitted
00:48:31 -->
00:48:36
you to so when you say mubih it
00:48:36 -->
00:48:42
will be a very unstable type of purity
00:48:42 -->
00:48:47
or permission that can end by so many
00:48:47 -->
00:48:50
things but this is the madhhab in the
00:48:50 -->
00:48:53
madhhab there is a position that tayammum is
00:48:53 -->
00:48:58
rafa is rafa which means it lifts your
00:48:58 -->
00:49:02
impurity it is a substitute for wudu it
00:49:02 -->
00:49:06
acts like wudu, it lifts your impurity if
00:49:06 -->
00:49:09
it is a substitute for ghusl it acts
00:49:09 -->
00:49:13
like ghusl, it lifts your impurity ok, then
00:49:14 -->
00:49:17
what about the prayer it is stipulated that
00:49:17 -->
00:49:20
specific prayer be designated which is the opinion
00:49:20 -->
00:49:23
of the vast majority of scholars concerning every
00:49:23 -->
00:49:28
obligatory act with a flexible time however, it
00:49:28 -->
00:49:30
is also said that it suffices to intend
00:49:30 -->
00:49:33
the obligation of the time you are coming
00:49:33 -->
00:49:39
in to pray dhuhr and you came into
00:49:39 -->
00:49:41
the masjid, they made takbir you want to
00:49:41 -->
00:49:45
catch the takbir with the imam and then
00:49:45 -->
00:49:49
you are not you can't remember if you
00:49:49 -->
00:49:51
are here to pray dhuhr or asr or
00:49:51 -->
00:49:54
if this is is it time for dhuhr,
00:49:55 -->
00:49:57
time for asr, what is it should you
00:49:57 -->
00:49:59
rush to make the takbir to catch it
00:49:59 -->
00:50:02
with the imam or take your time to
00:50:02 -->
00:50:07
make a decisive designation of which salah you
00:50:07 -->
00:50:10
are making take your time you have to
00:50:10 -->
00:50:13
remember which salah you have to sort out
00:50:13 -->
00:50:17
dhuhr and asr in the mu'tamad, is there
00:50:17 -->
00:50:21
another position that you could intend the obligation
00:50:21 -->
00:50:26
of the time yes, but here honestly speaking,
00:50:27 -->
00:50:31
the mu'tamad is much stronger because there is
00:50:31 -->
00:50:33
a difference between dhuhr and asr dhuhr and
00:50:33 -->
00:50:37
asr are distinct acts of worship distinct acts
00:50:37 -->
00:50:41
of worship so in this case, you want
00:50:41 -->
00:50:44
to take your time to remember what you
00:50:44 -->
00:50:50
are doing also, if you forget like you
00:50:50 -->
00:50:54
miss you miss dhuhr or asr and you
00:50:54 -->
00:50:57
forget which one you missed can you just
00:50:57 -->
00:51:00
make a salah, a make up for whatever
00:51:00 -->
00:51:03
it is that you had missed or you
00:51:03 -->
00:51:08
need to remember or you pray separately for
00:51:08 -->
00:51:13
each one so in this case, designation is
00:51:13 -->
00:51:19
important because salah, he says here this applies
00:51:20 -->
00:51:24
he says here the opinion of the vast
00:51:24 -->
00:51:27
majority of scholars concerning every obligatory act with
00:51:27 -->
00:51:31
a flexible time flexible time in the istilah
00:51:31 -->
00:51:40
is wajib muwassa versus mudayyak what is the
00:51:40 -->
00:51:44
difference between this flexible time, what is this
00:51:44 -->
00:51:47
restricted time what's an example on this?
00:51:48 -->
00:51:51
Prayer because what is the difference between wajib
00:51:51 -->
00:51:56
muwassa flexible, you could perform several of the
00:51:56 -->
00:52:00
same act during this time so how many
00:52:00 -->
00:52:03
dhuhrs could you pray between dhuhr and asr?
00:52:03 -->
00:52:07
200 dhuhrs how many days of Ramadan can
00:52:07 -->
00:52:11
you fast between fajr and maghrib?
00:52:11 -->
00:52:17
only one so this is wajib mudayyak it
00:52:17 -->
00:52:23
can only take that ibadah so we will
00:52:23 -->
00:52:28
come to address this shortly as for zakah,
00:52:28 -->
00:52:31
he says so the salah, you need to
00:52:31 -->
00:52:35
designate it as for zakah, there is no
00:52:35 -->
00:52:38
requirement to specify the wealth one may intend
00:52:38 -->
00:52:42
it for the absent wealth while intending that
00:52:42 -->
00:52:45
if it were destroyed it would apply to
00:52:45 -->
00:52:49
the present wealth or be a voluntary charity
00:52:49 -->
00:53:00
you have a property, zakatable property in the
00:53:00 -->
00:53:04
democratic republic of what?
00:53:05 -->
00:53:13
DRC inshallah you will have that but you
00:53:13 -->
00:53:17
have property there that is zakatable you are
00:53:17 -->
00:53:21
here, you are not sure whether this property
00:53:21 -->
00:53:27
is still there or not you could make
00:53:27 -->
00:53:32
an intention that I am paying zakat on
00:53:32 -->
00:53:34
this property, this is my zakat on this
00:53:34 -->
00:53:39
property if it was not present at the
00:53:39 -->
00:53:43
time the zakat was due was destroyed, was
00:53:43 -->
00:53:48
lost, the money was whatever then the zakat
00:53:48 -->
00:53:54
I am paying now will go towards this
00:53:54 -->
00:53:58
present property that I have in Massachusetts I
00:53:58 -->
00:54:01
know that I have it I know I
00:54:01 -->
00:54:04
am sure I have it so it will
00:54:04 -->
00:54:07
go towards this and if not, it will
00:54:07 -->
00:54:09
go towards the property that I have in
00:54:09 -->
00:54:12
Massachusetts does that work?
00:54:13 -->
00:54:16
works it works in the madhab, it doesn't
00:54:16 -->
00:54:23
have to be designated even if you say
00:54:23 -->
00:54:26
that this will go that this will be
00:54:26 -->
00:54:30
for the property in the DRC and if
00:54:31 -->
00:54:34
there is a country called DRC, right?
00:54:34 -->
00:54:36
ok, I am just not making this up
00:54:36 -->
00:54:39
because Asaballah looks like he doesn't believe it
00:54:41 -->
00:54:46
so if there is ok, so if the
00:54:46 -->
00:54:50
property there is nonexistent it will be nafl
00:54:50 -->
00:54:53
for me it will be charity for me
00:54:53 -->
00:54:57
like a sort of a recommended charity sunnah
00:54:57 -->
00:55:00
charity does it work?
00:55:00 -->
00:55:02
it's a little bit more difficult here and
00:55:02 -->
00:55:04
there is more disagreement within the madhab here
00:55:04 -->
00:55:06
there is disagreement on both but there is
00:55:06 -->
00:55:09
more disagreement within the madhab here why is
00:55:09 -->
00:55:09
this?
00:55:10 -->
00:55:12
why there is more disagreement in the madhab
00:55:12 -->
00:55:12
here?
00:55:14 -->
00:55:20
because of this reluctance between wajib and nafl
00:55:21 -->
00:55:25
because now you are paying zakat with the
00:55:25 -->
00:55:27
intention that it is for the wajib but
00:55:27 -->
00:55:30
if the wajib is nonexistent, it is nafl
00:55:30 -->
00:55:36
ok if you pay zakat with combined intentions
00:55:36 -->
00:55:37
do you remember this?
00:55:38 -->
00:55:41
when we said when you combine two intentions
00:55:41 -->
00:55:46
sometimes they validate they usually want to validate
00:55:46 -->
00:55:49
one so if you combine the intention of
00:55:49 -->
00:55:52
obligatory and sunnah hadj which one they would
00:55:52 -->
00:55:53
validate for you?
00:55:54 -->
00:55:57
hadj, the fard because if you came from
00:55:57 -->
00:55:59
Indonesia just to do this they just want
00:55:59 -->
00:56:04
to be merciful to you if you combine
00:56:04 -->
00:56:08
wajib and sunnah prayers which one they validate
00:56:08 -->
00:56:09
for you?
00:56:10 -->
00:56:18
none if you combine wajib and sunnah charity
00:56:18 -->
00:56:19
if you combine wajib and sunnah charity which
00:56:19 -->
00:56:20
one they validate for you?
00:56:21 -->
00:56:25
sunnah is this different from this case?
00:56:25 -->
00:56:27
yes it is different you are not combining
00:56:27 -->
00:56:30
intentions here this is an alternation you are
00:56:30 -->
00:56:34
saying this is my zakat for this property
00:56:34 -->
00:56:36
if it were destroyed or if it was
00:56:36 -->
00:56:39
destroyed before the zakat due date then it
00:56:39 -->
00:56:47
will go towards sunnah or charity so that's
00:56:47 -->
00:56:50
fine so that's as far as zakat is
00:56:50 -->
00:56:54
concerned as far as fasting is concerned intention
00:56:54 -->
00:56:59
is obligatory for every night however some say
00:56:59 -->
00:57:01
a single intention at the beginning of the
00:57:01 -->
00:57:04
month suffices the intention must be specified during
00:57:04 -->
00:57:09
the night so two issues here is the
00:57:09 -->
00:57:12
intention required for the entire month of Ramadan
00:57:12 -->
00:57:23
once Ramadan intend at the beginning if
00:57:24 -->
00:57:29
you were with us it would look like
00:57:29 -->
00:57:34
this what does this say?
00:57:36 -->
00:57:40
I report in the Hanbali Madhhab and authorize
00:57:40 -->
00:57:43
the view in the Maliki Madhhab you need
00:57:43 -->
00:57:45
one intention in the beginning of the month
00:57:45 -->
00:57:48
of Ramadan to act for all of Ramadan
00:57:48 -->
00:57:52
now the authorized view in the Hanbali Madhhab
00:57:52 -->
00:57:54
is that you need an intention for every
00:57:54 -->
00:57:59
night the second issue is you need to
00:57:59 -->
00:58:05
designate the intention at night if you're in
00:58:05 -->
00:58:09
coma or you're asleep your fasting is not
00:58:09 -->
00:58:13
accepted others hold that specification is not required
00:58:13 -->
00:58:16
in Ramadan because it is an obligatory fast
00:58:16 -->
00:58:20
with a restricted time restricted time versus what?
00:58:21 -->
00:58:24
flexible time this is mudayyak the other one
00:58:24 -->
00:58:26
is muassa mudayyak means what?
00:58:27 -->
00:58:29
you can't do more than one act of
00:58:29 -->
00:58:32
worship during this time of the same nature
00:58:34 -->
00:58:37
so they're saying that you don't need to
00:58:37 -->
00:58:40
specify it's a restricted time so whatever it
00:58:40 -->
00:58:42
is that you intend it will go towards
00:58:42 -->
00:58:47
Ramadan distinguished by its specific period therefore if
00:58:47 -->
00:58:50
one intends general fasting it's considered for Ramadan
00:58:50 -->
00:58:53
indeed some say that even if one intended
00:58:53 -->
00:58:58
makeup or voluntary one it would be considered
00:58:58 -->
00:59:00
for Ramadan and the mistake would not harm
00:59:00 -->
00:59:03
him this is also the view of the
00:59:03 -->
00:59:07
Hanafi school who argue that specifying what's already
00:59:07 -->
00:59:13
specified is redundant so this would look like
00:59:13 -->
00:59:14
what now?
00:59:17 -->
00:59:20
what are they saying?
00:59:20 -->
00:59:25
no need for specification you don't need to
00:59:25 -->
00:59:29
specify that you're fasting the fast of Ramadan
00:59:30 -->
00:59:35
this is Ramadan, it's redundant so that's what
00:59:35 -->
00:59:38
they're saying so what does A and the
00:59:38 -->
00:59:41
majority say you need to specify that this
00:59:41 -->
00:59:45
is for Ramadan some scholars took a middle
00:59:45 -->
00:59:49
position al-majd which is the grandfather of
00:59:49 -->
00:59:52
the hafid ibn Taymiyyah al-hafid and ibn
00:59:52 -->
00:59:55
Taymiyyah al-jad so ibn Taymiyyah al-jad
00:59:55 -->
00:59:59
or ibn Taymiyyah the grandfather who's less popular
00:59:59 -->
01:00:03
than the grandson but was a major major
01:00:03 -->
01:00:08
Hanbali scholar sort of on the same footing
01:00:08 -->
01:00:11
like ibn Qudamah although ibn Qudamah is a
01:00:11 -->
01:00:17
little bit greater but al-majd in his
01:00:17 -->
01:00:20
book al-muharrar and this is an important
01:00:20 -->
01:00:23
book also like a very important book so
01:00:23 -->
01:00:28
we said that every book that came after
01:00:28 -->
01:00:33
al-muqna somehow related to al-muqna so
01:00:33 -->
01:00:36
you have like al-iqnaab for instance by
01:00:36 -->
01:00:39
al-hajjawi of course relating to al-muqna
01:00:39 -->
01:00:43
but benefited from al-muharrar, benefited from al
01:00:43 -->
01:00:46
-mustawa'ib by al-samurri, benefited from al
01:00:46 -->
01:00:48
-furu' by ibn muflih and so on so
01:00:48 -->
01:00:52
al-muharrar is a major book written by
01:00:52 -->
01:00:57
the ibn Taymiyyah the grandfather of the popular
01:00:57 -->
01:01:01
one and he said he took another position,
01:01:02 -->
01:01:05
he said if you intend a voluntary fast
01:01:05 -->
01:01:07
or a vow or this or that, it
01:01:07 -->
01:01:10
would not count but if you intend a
01:01:10 -->
01:01:14
general fasting it would count towards Ramadan because
01:01:14 -->
01:01:17
he said, I can't make it count for
01:01:17 -->
01:01:19
you if you intended the opposite but if
01:01:19 -->
01:01:21
you left it general, I would count it
01:01:21 -->
01:01:23
for you if you left it general, I
01:01:23 -->
01:01:27
would count it for you and the grandson
01:01:27 -->
01:01:30
in this case said this is good enough
01:01:30 -->
01:01:34
for al-jahil not al-alim the jahil,
01:01:35 -->
01:01:37
if you leave it it will count for
01:01:37 -->
01:01:41
you, it will default to Ramadan but for
01:01:41 -->
01:01:44
the alim you need to make the designation
01:01:45 -->
01:01:54
now now finally, the intention in hajj finally,
01:01:54 -->
01:01:56
the last point, the intention in hajj is
01:01:56 -->
01:02:00
ahram which is the intention to enter into
01:02:00 -->
01:02:03
the state of ritual consecration or the pilgrimage
01:02:03 -->
01:02:06
it's not required to specify the type of
01:02:06 -->
01:02:12
nusuk at the time of ahram you can
01:02:12 -->
01:02:17
later designate it but you have to designate
01:02:17 -->
01:02:19
it before you perform any acts of hajj
01:02:19 -->
01:02:22
and umrah and then he says, a guardian
01:02:22 -->
01:02:24
may assume the ahram on behalf of someone
01:02:24 -->
01:02:28
who is not discerning so, hajj and umrah
01:02:28 -->
01:02:31
now it's time to make hajj your wife
01:02:31 -->
01:02:33
is at the other end of the plane
01:02:33 -->
01:02:39
or your husband or your companion and you
01:02:39 -->
01:02:40
don't know if they are making ifrad or
01:02:40 -->
01:02:44
they are making qiran and it's time to
01:02:44 -->
01:02:47
make your ahram because you are crossing the
01:02:47 -->
01:02:53
miqat just make your ahram, don't specify don't
01:02:53 -->
01:02:56
designate a particular nusuk but just make your
01:02:56 -->
01:03:01
ahram an unqualified ahram would count but certainly,
01:03:02 -->
01:03:06
before you start any thing any rituals you
01:03:06 -->
01:03:10
need to specify which nusuk you are in
01:03:10 -->
01:03:14
are you in ifrad, hajj only qiran, hajj
01:03:14 -->
01:03:19
combined with umrah or tamattu, umrah followed by
01:03:19 -->
01:03:25
hajj, separated by halud then, in this case
01:03:26 -->
01:03:29
just do it this way do a mutlaq
01:03:29 -->
01:03:33
ahram and then designate it later he says
01:03:33 -->
01:03:36
that a person can make ahram assume ahram
01:03:36 -->
01:03:40
on behalf of their non-discerning child of
01:03:40 -->
01:03:42
course they can even if they did not
01:03:42 -->
01:03:45
make hajj themselves even if they didn't make
01:03:45 -->
01:03:49
hajj themselves ok, now we come to the
01:03:49 -->
01:03:56
end of this and we will come back
01:03:56 -->
01:04:04
at 9.15 inshallah or if anyone needs
01:04:04 -->
01:04:10
clarification what do you guys think what do
01:04:10 -->
01:04:52
you think ok if anyone needs clarification so
01:04:52 -->
01:04:54
he is doing ghusl to touch the mushaf
01:04:55 -->
01:04:58
if he does ghusl to touch the mushaf
01:04:58 -->
01:05:08
it will count for wudu as well but
01:05:08 -->
01:05:10
if he is making ghusl it will count
01:05:10 -->
01:05:13
as ghusl and it will remove both minor
01:05:13 -->
01:05:20
and major ritual impurities ghusl is different from
01:05:20 -->
01:05:33
wudu no he is not if
01:05:33 -->
01:05:39
he is making a ghusl to remove both
01:05:39 -->
01:05:42
types of ritual impurities they will be removed
01:05:44 -->
01:06:03
irrespective of his state but
01:06:14 -->
01:06:19
I don't find in the mu'tamad of the
01:06:19 -->
01:06:25
mazhab if you make a ghusl to remove
01:06:25 -->
01:06:28
your major and minor impurities it will be
01:06:28 -->
01:06:43
removed yes,
01:06:43 -->
01:07:07
it will remove both major and minor I
01:07:10 -->
01:07:15
recognize that fatwa it is just not the
01:07:15 -->
01:07:21
mu'tamad I don't find I don't find where
01:07:21 -->
01:07:38
it comes from I am
01:07:38 -->
01:07:40
not sure I am not sure about al
01:07:40 -->
01:07:47
qaduri but in the mu'tamad it will suffice
01:07:47 -->
01:08:03
if you intend it for both no,
01:08:03 -->
01:08:06
that is different you have to have the
01:08:06 -->
01:08:09
intention of ghusl in the hanbali mazhab and
01:08:09 -->
01:08:12
you also have pharyngeal mouth even in the
01:08:12 -->
01:08:17
hanafis they don't require it for wudu but
01:08:17 -->
01:08:19
they require it for ghusl pharyngeal mouth and
01:08:19 -->
01:08:22
nostrils but in the hanbali mazhab you will
01:08:22 -->
01:08:24
have to have the intention for both types
01:08:24 -->
01:08:27
of purity an intention is required for both
01:08:27 -->
01:09:06
types of purity they
01:09:06 -->
01:09:09
both can go into nafl but you can't
01:09:09 -->
01:09:12
combine in salah the two together at the
01:09:12 -->
01:09:16
same time but you can downgrade the salah
01:09:16 -->
01:09:19
from fard to nafl we said you cannot
01:09:19 -->
01:09:24
upgrade but you can downgrade you can't move
01:09:24 -->
01:09:26
sideways you can't switch it from zohr to
01:09:26 -->
01:09:31
asr you cannot go up from nafl to
01:09:31 -->
01:09:35
zohr you can go down from fard to
01:09:35 -->
01:09:40
nafl just for clarification only because we are
01:09:40 -->
01:09:49
coming back to yasqa now you could
01:09:49 -->
01:09:53
downgrade your prayer inside the prayer from fard
01:09:53 -->
01:09:59
to nafl if you are making zohr you
01:09:59 -->
01:10:03
could go down to nafl you cannot do
01:10:03 -->
01:10:05
the opposite you can't go up, you can't
01:10:05 -->
01:10:21
go down you
01:10:21 -->
01:10:23
can't move sideways you cannot switch from zohr
01:10:23 -->
01:10:28
to asr you can't move sideways you can
01:10:28 -->
01:10:31
only move down you can't move up, you
01:10:31 -->
01:10:34
can't move sideways you can only move down
01:10:40 -->
01:10:43
that's the appropriate thing to do if you
01:10:43 -->
01:10:45
got into the wrong prayer just get out
01:10:45 -->
01:11:07
and restart if
01:11:07 -->
01:11:15
you have to make the asr that would
01:11:27 -->
01:11:30
be too long if you are coming to
01:11:30 -->
01:11:43
masjid walay from brooklyn customary
01:11:43 -->
01:11:48
is a tricky thing but let's say shaykh
01:11:48 -->
01:11:50
al-asadawi who lives right here next to
01:11:50 -->
01:11:55
the masjid walks over to masjid walay to
01:11:55 -->
01:11:59
pray zohr i think that would count because
01:11:59 -->
01:12:05
he is right there so it needs to
01:12:05 -->
01:12:17
be shortly before very shortly before yes repeat
01:12:45 -->
01:12:50
no, your wudu is valid your wudu is
01:12:50 -->
01:12:54
not broken by this hesitation your salah is
01:12:54 -->
01:12:57
broken by hesitation but your wudu is not
01:13:02 -->
01:13:05
intended to end this wudu by using the
01:13:05 -->
01:13:08
bathroom and he didn't do it it doesn't
01:13:08 -->
01:13:11
break, your wudu is valid until you actually
01:13:11 -->
01:13:16
break it so hesitation about the wudu is
01:13:16 -->
01:13:18
not like hesitation about the salah or fasting
01:13:19 -->
01:13:25
because it's basically an act of worship needed
01:13:25 -->
01:13:31
for another one not for itself alright, so
01:13:31 -->
01:13:34
we will come back then at 9
