Hatem al-Haj – QWD020 Coherence of Sharia – Subsidiary Maxims Under Maxim 1
AI: Summary ©
The speakers discuss various applications for the subsidiary maxims of Azure, including alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-milam, alunib born al-m
AI: Summary ©
Bismillah, alhamdulillah, salallahu alayhi wa sallam, wa rasool
Allah, wa alayhi wa sahbihi wa man wala
asmaa, amma ba'ad, to proceed.
We're still trying to finish the subsidiary maxims
of al-Qa'id al-Ula.
We finished the subsidiary maxims of al-Qa
'id al-Ula, al-Umar wa maqasadiha.
Al-Umar wa maqasadiha.
These are judged by their intentions.
Today, inshallah, last time we finished the subsidiary
maxims.
So today we will take some applications.
Today we will take some applications.
Applications for the subsidiary maxims?
No, for the Qa'ida in general.
For the mother Qa'ida.
The mother Qa'ida, which is al-Umar
wa maqasadiha.
These are judged by their intentions.
So we will try to address applications or
tadbikat al-Qa'ida in three different areas.
The first is al-'ibadat.
The second is al-mu'amalat.
The third is al-'adat.
Al-'ibadat, acts of worship.
Mu'amalat, transactions.
Al-'adat, customs.
Okay, so let us address al-'ibadat first.
Why do we need the intention in the
domain of al-'ibadat?
Ultimately, the most important purpose and objective of
the intention is what?
Achieve sincerity, devotion to Allah.
Achieve devotion to Allah.
So it is quite expected that you will
need the intention in the area of al-'ibadat.
Because it is ultimately about devotion to Allah.
So in the area of al-'ibadat, the intention
separates between what and what?
Distinguishes between what and what?
Between iman and kufr.
Because when you slaughter for Allah, that is
iman.
And when you slaughter for other than Allah,
that is kufr.
When you, you know, different acts of worship
that are dedicated to Allah versus others.
So the niyyah here, the slaughtering is the
same, you know.
The niyyah makes the difference.
Prostration is the same.
The niyyah makes the difference.
Between this being an act of faith, an
act of disbelief.
So that is the first distinction.
Between iman and kufr.
The second distinction is between sincerity and hypocrisy
or ostentation.
Between ikhlas and riya.
So between iman and kufr.
Between ikhlas and riya.
The same act could be done for the
sake of Allah or to show off.
The difference is the niyyah.
And everybody knows their niyyah.
Not always.
Many times people deceive themselves.
So they think that they are sincere or
they basically convince themselves that they are sincere
when they are not.
That is quite, quite frequent.
And that is why the sahaba and the
followers will always be concerned about their sincerity.
Because they are not sure that they are.
But anyway, it separates between sincerity and ostentation.
What does it also separate between?
It separates between al-ada and al-ibadah.
Which is worship versus customary actions.
Customary actions or customs actions.
So al-ibadah and al-ada.
How does it do that?
Of course, you could make wudu to cool
off or take a shower for cleanliness versus
a ritual bath.
You could fast for health reasons or to
lose weight.
Or fast for the sake of Allah.
So it separates between al-ada and al
-ibadah.
What else does it separate between?
The niyyah.
The different al-ibadah.
The ranks, the types, and the ranks of
the al-ibadah.
Al-ibadah are different types and they also
come in different ranks.
So there is the fardh and there is
the wajib.
Fardh and wajib is a distinction, a Hanafi
distinction.
And then there is the mustahab.
So the difference in rank between the different
al-ibadahs and the types of al-ibadah.
And also the validity of the al-ibadah.
We count on the niyyah for the validity
of the al-ibadah.
So the niyyah itself according to some is
a pillar and according to some is a
condition in different al-ibadah.
Like the Shafi'is consider the niyyah in
Salah to be a pillar and we consider
the niyyah in Salah to be a condition.
Although we do have some discussion about this
as well.
And you need to have the right niyyah.
So you need to have the right niyyah
to fast.
Like when do you have to make the
niyyah for fasting in Ramadan?
Well the malikis think that you can have
the niyyah for the entire month.
But for us we have to have the
niyyah every day and things like that.
So you need also to have the proper
niyyah for the al-ibadah to be valid.
If someone made takbir, if someone who is
masbuk, you know, masbuk came in late.
The imam is already bowing and they made
takbir intending to go down with the imam.
Intending that this one takbir is for the
ihram and ruku'a.
You know, that doesn't account according to us.
But it has to be just for ihram.
You have to make takbir just for ihram
and then go down.
When it gets this intricate, when it gets
this subtle, then the scholars will disagree.
But there are things, you know, and there
will be different positions in the mazahib.
But when we talk about this, usually they
wouldn't disagree over this.
This, usually they wouldn't disagree over this.
This, they usually wouldn't disagree over this.
Also, you know, often they wouldn't disagree here.
But when it comes to, you know, do
you make the niyyah for takbirat al-ihram?
What if you make the niyyah for both
takbiras and combine them?
Then you may get some disagreements when it
gets this sort of subtle.
Okay, then one of the tadbiqat or one
of the applications that are a little bit
more contemporary is if you hear the adhan
or a prostration of forgetfulness from the radio.
If it is a recording, you don't prostrate.
Because it's a recording, so there is no
willful agent who has a niyyah himself or
herself that is to be basically followed.
So when you hear an ayah of prostration
from a recording, you don't prostrate.
Because you prostrate when you hear it from
an actual reciter who has a niyyah and
who prostrated.
Now, if you hear the, let's say if
you hear the adhan in the radio, and
this adhan here in America, I guess you
don't hear that.
But, you know, back home in Muslim countries,
you hear it all the time.
You hear the adhan on TV and the
radio and stuff.
Unless they quit doing that, so I don't
know.
But you hear it.
If there is an actual mu'adhin, you
know, if this is live, then you repeat
after them and then you prostrate if this
is live.
But if this is not live, then you
don't.
Why?
Because it's just a recording.
There is no willful agent here doing any
of that.
So that is the area of ibadat.
What about the area of mu'amalat?
Let us start by the acts of the
joking person.
The acts of the joking or jesting person.
tasarrafat al-hazl What about
tasarrafat al-hazl?
So for us in the Hanbali Madhhab, we
make a distinction between two different types of
tasarrafat.
We have the marital contracts, marital contracts on
one side, and financial contracts on one side.
So for the joking person, we separate between
marital.
Marital means related to marriage.
So it will be marriage and divorce and
raja'ah, taking the wife back, everything that
is related to marriage, and financial.
In other words, family laws and financial laws.
So we make that separation in the Hanbali
Madhhab.
But al-Imam ibn al-Arabi, rahimahullah, that
is the maliki faqih ibn al-Arabi, rahimahullah,
he said that when it comes to al
-hazl, when it comes to al-hazl, so
this was about the ayah in which Allah
subhanahu wa ta'ala said, It's about, were
you joking about or regarding Allah and his
messenger and his signs or just think about
Allah and his messenger.
They would say that we were just conversing,
having a light-hearted conversation and joking.
And Allah subhanahu wa ta'ala, because they
were joking about disbelief, Allah subhanahu wa ta
'ala said to them, بِاللَّهِ وَإِيَاتِهِ وَرَسُولِكُمْ تَسْتَازِيُونَ
Were you joking about Allah and his messenger
and his signs?
And Allah did not accept this explanation from
them or this excuse from them.
So, all Muslims consider joking about disbelief to
be disbelief.
Joking about disbelief to be disbelief, because you
are not allowed to joke about Allah, his
messenger, his signs, you know, his verses or
signs, and belief and faith in Islam.
So, that should be taken very seriously.
So, all the jokes that people say about,
you know, God, we have reverence for God,
we have respect for God.
We should not be like other people who
take God lightly and they basically sort of
sometimes argue with God or something.
So, we don't do this as Muslims.
We have reverence for God, we have respect
for God, we don't joke about God, we
don't joke about, you know, his messengers, we
don't joke about his books and signs, and
we don't even joke about the believers, about
his deen, about his ibadah salihin, about the
believers and so on.
These kinds of jokes are unacceptable, and joking
about disbelief is disbelief.
Now, he said, this is an agreement of
Muslims, this is a matter of consensus among
Muslims, but what about joking in other sort
of domains?
We're not joking about God, we're joking about
marriage and divorce, and we're joking about sales,
and we're joking about contracts.
Justin, in general, what do we do with
that?
He says that there are three different positions
of the scholars.
Three positions.
One, everything you say is binding.
Two, al-hazl, the one who's joking, everything
they say is non-binding, because you have
to be willful, you have to mean it,
and we give...
Why are we talking about this here?
Because isn't it about...
So you have to mean it.
It's about meanings, not words.
You know, we give precedence to meanings and
intentions, not words and forms.
So they say it's non-binding.
And then a third group said, we will
separate between marital and financial.
Marital and financial.
And marital will be binding, financial will not
be binding.
Marital will be binding, financial will not be
binding.
Where do we belong?
The Hanbali Madhhab.
Where do we belong?
In the middle.
We belong here, to this group.
We separate between marital and financial.
We consider joking to be unacceptable when it
comes to marriage and things related to marriage.
Therefore, we will hold you accountable for everything
you say while jesting.
We'll hold you accountable in that domain, not
in financial transactions, not in sales, not in
financial transactions.
Okay.
So now, the question that arises is, is
this a violation of al-umur bi man
qasadiha?
When we say we will hold you accountable
even if you're jesting, is it a violation
of al-umur bi man qasadiha?
It could look like that.
You know, that you did not intend it,
but we're holding you accountable anyway, could look
like that.
But here is the explanation why it is...
So when you say it's not a violation,
I would say it's not a violation of
al-umur bi man qasadiha.
But what do I mean by this?
I moved away from al-umur bi man
qasadiha to some extent because I have an
overriding principle here.
I have an overriding principle.
When it comes to jesting about Allah and
His Messenger, I have a big overriding principle
here.
You're not allowed to do this.
You're not allowed to joke about Allah.
So when it comes to marriage and things
related to marriage, so al-Imam Taqi al
-Din ibn Taymiyyah explains why we do this.
He says, as for the one jesting, there
is a well-known hadith from Abu Huraira,
in which the Prophet ﷺ said, ثلاث جدهن
جد وهزهن جد النكاح والطلاق والرجع So, ثلاث
جدهن جد وهزهن
جد النكاح والطلاق
والرجع Okay, in other reports, والعتاق,
emancipation, okay.
So, combining the reports, we have four things,
not three.
Combining the reports, we have four things that,
so ثلاث and three things, جدهن, whether in
seriousness or jest, you know, جد is seriousness,
هز is jest.
It is serious whether in seriousness or in
jest.
Three things are serious, whether in seriousness or
in jest.
النكاح, marriage.
طلاق, divorce.
رجع, taking the wife back.
Some people would translate this as a revocation
of divorce, resumption of marriage.
Anyway, it's to take the wife back.
And والعتاق, which is emancipation, which is emancipation.
That is a statement from the Prophet ﷺ.
So, now we have text telling us, you
override the qaeda.
This text is telling us, override the principle.
The principle itself, it comes from the Prophet
ﷺ.
These are by intentions, but the Prophet ﷺ
is telling you, override it here.
So, we go by the detailed evidence.
That is why it is important, whenever you
address any issue, three things are important.
المقاصد, القواعد, الأدلة التفصيلية.
So, الأدلة التفصيلية, detailed evidence.
القواعد, the maxims and principles of sharia that
we go by, that we're discussing here.
المقاصد are the objectives.
If you're not cognizant of all, you will
be somewhat mistaken, often mistaken, if you don't
keep all in mind.
So, some people focus, they have like a
laser focus on this, but they are not
cognizant of the objectives or the principles.
They will be very literalist, and they may
be mistaken.
Some people focus on this, and they don't
pay attention to the detailed evidence, and those
people will be, you know, violating the text
of Revelation left and right, in favor of
what they think to be the مقاصد or
the objectives.
So, all you need to do to become
a faqih is to know that these are
the five things that the sharia aims to
protect, but nobody disagrees over those five things.
You don't even need to be a Muslim
to agree over those five things.
You know, Christians, Jews, atheists, you know, aside
from حفظ الدين, atheists will also agree with
you.
You know, حفظ المال, النفس, العقل, العرض.
So, it is not, you know, there is
no need for Islam then, if we're going
to pay attention to this without this and
without this.
Okay.
So, the Prophet ﷺ is telling us there
are here, override the principle of امور بمقاصد
وعمل بنيات and hold people accountable.
Hold people accountable.
So, Imam Taqi al-Din says, as for
the divorce, so he then goes on to
say that as for divorce, this is the
vast majority of Muslim scholars would consider this
to count.
طلاق الحازر.
Keep in mind, coming from him, this is
a big deal because he's the one who
tried to make every طلاق invalid to avoid
the sort of the eventuality of three طلاق
and then having to have like someone marry
her and all of that stuff.
But certainly, he did this, you know, within
the bounds of the sharia.
So, he says that طلاق الحازر would count
according to the vast majority of the scholars
What about the marriage of الحازر?
There's a little bit of disagreement here.
At least for us in the Madhhab, the
marriage of الحازر counts.
So, if you're faking it, if you're like
actors, for instance, faking, you know, a marriage
contract, they'll be married.
They'll be married.
But there are different reports from Shafi'i
that separate between طلاق and marriage.
They count طلاق as valid, but marriage not
valid.
So, that is as far as, you know,
the marital stuff, the marital stuff.
The majority of the scholars would say that,
you know, whether in seriousness or in jest,
you're basically liable for what you say because
Imam Tokayeddin says he actually, you know, he
will eventually choose to separate between marital and
financial, and he will tell you why.
But he actually tries to provide a rationale
for the people who say everything will be
binding.
So, to provide a rationale for people who
say everything will be binding, whether it's marital
or financial, we will hold you by what
you say, not what you intend.
You are joking.
You are just saying it is your business.
So, he says that there is cause and
effect, and the Sharia, basically, made certain causes
lead to their effects.
And it is the Sharia, not al-Aqid,
that determines this.
Sharia, not al-Aqid.
Al-Aqid is the contractor.
Sharia is the lawgiver.
Sharia is the lawgiver.
Who decides which cause leads to which effect?
Sharia or al-Aqid?
The Sharia, not al-Aqid.
The lawgiver, not the contractor.
The Sharia decided that certain words, like certain
words, ijab and qabool, offer an acceptance, will
lead to their result.
Offer an acceptance will lead to their result.
Whether this is in marriage, this is in
marriage, or sale, whatever, ijab and qabool will
lead to their effect.
Like, this will lead to that.
So, he says this is the rationale of
the people who will count everything against you,
whether in seriousness or in just.
They'll just count it, regardless of the domain.
Family law, financial law, you're not allowed to,
just about these matters, about anything serious.
You're not allowed to be joking about anything
serious.
Then he says, he will support now the
Hanbalim position that we will separate between family
law, marital contracts, and financial laws, and financial
laws.
And we will hold you accountable when it
comes to marital contracts, not when it comes
to financial contracts.
He says one reason why, you know, the
first evidence is the Prophet ﷺ said three
things are serious, whether they are said in
seriousness or in just.
He says that the Prophet ﷺ enumerating certain
things indicates, that is, مفهومة المخالفة, divergent implication,
indicates that this is not applicable to all
things.
Otherwise, if just will be binding in all
things, why is the Prophet ﷺ saying three
things?
And eventually, he added the اتاق, you know,
سنقاح الطلاق الرجعة الاتاق.
These four things were mentioned by the Prophet
ﷺ.
These four things were mentioned by the Prophet
ﷺ.
Therefore, other matters such as sales and other
تصرفات, financial, you know, acts, this is not
applicable.
Just will be just.
He says this is one reason, the textual
part.
When it comes to the rational part, he
says that Allah's rights are
different from the ibad rights or human rights.
Human rights not in the sense of whatever
people call human rights now, but the rights
of the ibad, the rights of people and
the rights of Allah ﷻ.
So Allah's rights, human rights.
When it comes to النكاح والطلاق والرجعة والاتاق,
human rights or Allah's rights?
Allah's rights.
Allah's rights.
Because there are certain women that you can
marry and certain women that you cannot marry.
There is like a certain way of like
certain conditions for marriage to be accepted.
It's not all up to you.
It's not all up to you.
And it makes it makes halal, it makes
haram, halal.
You know, طلاق, reverses it.
It makes that which is halal, haram.
رجعة, you know, like marriage.
What about اتاق?
What about emancipation?
They consider this to be the right of
Allah.
Why?
تشوف الشارع إليه.
تشوف الشارع.
تشوف means what?
Eagerness.
الشارع, the lawgiver is eager to see people
emancipated.
So تشوف الشارع, the eagerness of the lawgiver
would make just think about emancipation count also.
Just think about emancipation count as well.
So we will hold you to it.
Now, he even goes further to say that
marriage is akin to عبادات.
Marital contracts are more akin to عبادات than
معاملات.
Not more akin to عبادات, but they have
some, they're somewhere between عبادات and معاملات.
It's still معاملات.
It's still a transaction.
But they have more similarity to عبادات than
to معاملات because of the sacredness of these
dealings.
You know, marriage, divorce, these are sacred dealings.
So they have more similarity to عبادات.
And he mentions in support of this two
points.
They tell you that sales are discouraged than
مساجد, right?
Marital contracts are recommended than مساجد.
You know, to have your marital contract in
the masjid has been recommended by the scholars.
Sales contracts are discouraged than مساجد.
Do you see the difference?
Okay, he tells you marriage, you know, keep
in mind, he will use now an argument
that he doesn't believe in.
But to show you, you know, the rationale
of the other scholars to try to prove
a point.
He will tell you in marriage certain words
they even require them to be in Arabic.
Some of the scholars require them to be
in Arabic and require them to be certain
words, not anything.
His principle is whatever words that indicate marriage,
that indicate the intent to marry, count as
marriage.
But he will tell you that because marriage
is so sacred that some scholars even said,
I don't believe in this, but I'm showing
you that it is sacred enough that some
scholars even said it has to be in
Arabic, it has to be certain words, and
so on.
So that brings us to the end of
طلق of تصرفات الحازل, or the actions of
the one joking or the one jesting.
What do we want to remember here?
We separate between marriage and everything related to
it and our family laws and financial laws.
When it comes to financial, they don't count.
They don't count why he says, he says
because these are human rights.
Because a person, you know, is in charge
of their wealth.
This position of wealth.
They're in charge of their wealth.
They can even give their wealth to anyone,
you know.
And they're in charge of their wealth.
And people usually joke with each other and
they're lighthearted about this.
And there is nothing to indicate that this
is particularly evil.
They're not joking about Allah and his messenger.
They're not joking about marriage and divorce.
They're joking about, you know, transactions, financial transactions.
So, since they are in charge of their
wealth, and this position of wealth is their
right, not Allah's right.
You know, Allah, you know, but, you know,
you understand what I mean.
So, they're right and they are in complete
control of their wealth.
Then, if they just, it will not count
against them.
It will not count against them.
Now, as for the coerced person, so, the
first thing that we wanted to talk about
when it comes to the mu'amalat or
the application of this qa'ida in the
domain of mu'amalat.
What about the coerced person?
What is the relationship between al-hazl and
the coerced person?
They both didn't mean it.
They both didn't mean it.
Do we apply the same rules to the
coerced person that we apply to al-hazl?
No.
Because the coerced person, because the hazl meant
to say what they said.
They did not mean the effect.
But they initiated the cause willingly.
They said what they said willingly.
So, we will hold them accountable and we
will say, this cause will lead to this
effect.
You said you're divorced to your wife.
She is divorced.
I don't care if you're adjusting.
Now, the person who is coerced, they held
a gun to his head or they told
him, you know, we'll torture you or we'll
do this.
Divorce your wife.
We'll hold them accountable.
No, because they didn't even mean this.
They were coerced.
So, for the person who is coerced, this
will be incomplete agreement with the qa'ida.
If I didn't intend it, it does not
count.
Now, of the applications in our school, you
know, the best translation for would be protective
sale.
Protective sale.
So, the Shafi'is will say that is
valid.
We say it is not valid.
What do we mean by protective sale?
If, like, someone wants to take your stuff
for cheap or like a tyrant or this
or that and you pretend to sell it
to someone else that can protect it or
you agree with someone to pretend to have
sold an item to them, to sell an
item to them.
Do you see when Al-Khadr made the
hole in the Safina, in the ship just
so that the yeah, so will you agree
okay, let's agree that we'll pretend to sell
this item.
Now, they went through the ijab and qabood.
Offer an acceptance.
It's complete.
You know, but they have this agreement basically
for protection.
Do we count it in the mazhab?
In our mazhab it's invalid.
We don't count it.
So, you could do this and you will
not be held accountable.
The other application is when you say to
someone take, you know, take the, take this,
you know, money or whatever it is.
Like, take the, you know, $100.
If you intend that this is a loan,
is it a loan?
Is it a gift or a loan?
When I just give you $100 and say
to you, take this $100.
That's it.
Gift or loan?
Good.
Unless you have intended it to be a
loan.
Just intended?
Okay.
Okay.
So, if we, if this comes to, like,
the court or the muhakkim or arbitration, I
need that intention to be manifested somehow to
go by it.
There has to be a qareena, a supportive
evidence that you actually intended it to be
a loan.
Otherwise it would count as a gift.
Okay.
Next is, if a man says, you are
to me like my mother, that is called
what in Islam?
Zihar.
Okay.
Now, do we care about his intention?
We don't care about his intention.
But, but, I know what you want to
say, but if he comes back and says,
I meant you're like my mother in respect
and honor.
Is it judicious, judicious, judicious?
What is this?
Judicially, accept it from him.
Tukbal hukman.
Right?
Tukbal hukman.
Diyanatan.
It's between him and Allah if he actually
meant it.
But do we accept it in the court?
Yes, we do accept it.
Why do we accept it?
Because the words can be interpreted to me
like, like it's not too far-fetched.
You're like my mother.
Like I love you like I love my
mother.
Or like I respect you like I respect
my mother or something like that.
So, because the words accommodate this meaning.
The words do accommodate this meaning, so we'll
accept it.
Okay.
There is another issue that is related to
this.
When you say to your wife, when you
say to your wife, if you step out
of this door, you're divorced.
And she does.
Is she divorced?
Yeah, the vast majority will say it's divorced.
So, Imam Taqid Dina has a fatwa about
this, which is widely accepted in Muslim countries,
widely accepted by muftis who like him and
dislike him, but they just like his fatwa,
I guess.
He said, if it was intended for encouragement
or deterrence, then it's a mean that can
be expiated for, not a divorce.
When you said to your wife, if you
step out of this door, you're divorced, did
you actually mean to effect the divorce upon
her stepping out or exiting from that door,
or did you mean, do not step out?
Did you mean to deter her from stepping
out and you did not mean, you could
mean both, and if you meant both, then
it will count against you as a divorce.
But if you only meant to deter her
from stepping out and you were completely like,
you never meant to divorce your wife upon
stepping out, you never intended this, you never
meant this.
If you visit your brother, you're divorced.
You never intended that she would actually be
divorced, but you just wanted her to not
go to her brother's home for some reason.
I mean, it's not a good thing to
do, but, you know, for some reason.
Then, it will not count.
It will count as kaffara, yameen mukaffara.
Yameen mukaffara.
Yameen that can be expiated.
How do you expiate for the yameen?
Okay, good.
Because some people rush to the fasting thing,
and it's only when you can't feed and
clothes.
Okay.
So, is he in alignment with al-umur
bi maqasadiha?
Is Imam Taqayyid Ibn Taymiyyah in alignment in
this fatwa with al-umur bi maqasadiha?
Yes.
This is his basically basis.
This is his rationale.
al-umur bi maqasadiha.
If he did not intend for her to
be divorced, but intended to deter her or
to encourage her, then she's not divorced.
Now, the final one, you will like this
one.
I'll read it for you, because it's entertaining.
Applications when it comes to customary practices.
Who likes coffee here?
Who doesn't like coffee?
Really?
Okay.
Who doesn't like coffee here?
You don't like coffee?
Okay.
You don't have to listen to this.
in matadib ur-in-nuha al-rahaibani, the
Imam al-rahaibani, says that the Imam Ahmad
ibn Umar al-Yamani al-Shafi'i, the
author of al-Ubab, was asked a question
about the ruling on coffee.
So he's borrowing from al-Shafi'i his
fatwa, but that is fine if he agrees
with it.
they were asked about the ruling of coffee.
So he said the following.
Coffee provides the drinker with energy, spirituality, and
a pleasant state of mind that is not
obtained from other sources.
I mean, except the, you know, so he
talks about al-nashat, al-rawhaniyah, teeb al
-khaatir, are not obtained from other sources.
He is meaning material sources.
Material sources.
Because of course, like two rakahs would be
much better for you than coffee.
But he is meaning material sources.
It dries excess moisture.
Now, you know, so they will say whatever
it is that they So it dries excess
moisture in the body, resulting in a notable
lightness and alertness, removing laziness and sleepiness.
This vitality inspires a person to engage actively
in both religious and worldly tasks.
And the effect of this energy varies according
to individual temperaments.
The closest comparison to the drinker's state the
drinker here is the drinker of coffee.
The drinker's state in such a moment is
that of one you know, يَرِضُ عَلَيْهِ وَارِضُ
بَسْطٍ مَجْهُولُ السَّبِبِ وَارِضُ بَسْطٍ مَجْهُولُ السَّبِبِ وَارِضُ
بَسْطٍ مَجْهُولُ السَّبِبِ One who experiences an inexplicable
spiritual import of expansion and ease.
You know, مَنَازَلَ سَعِرِين Remember, مَنَازَلَ سَعِرِين Just
go back and read مَنَازَلَ سَعِرِين So, this
is someone who is receiving an inexplicable spiritual
import of بَسْطٍ not قَبْط expansion, ease, comfort.
Then he says Ultimately, the means take on
the rulings of their purposes.
If it is intended as an aid in
something meritorious, such as staying awake to study
beneficial knowledge or discussing complex issues, it becomes
meritorious.
If it is intended or if intended as
an aid to something disliked, such as extending
the evening in idle company after Isha prayer
without it involving family or guests, it is
disliked as are similar cases.
If intended to support something prohibited, like staying
up to listen to music and entertainment, it
becomes prohibited.
This is as he said.
Now, Ruhaybani comments on you know, Ahmad ibn
Umar al-Yamani al-Shafi'i.
So he says, this is as he said,
for indeed actions are judged by their intentions.
So this is an application of the Qaeda.
He's given coffee, drinking coffee, three different rulings.
Haram, Makruh, Mustahabb.
And you could also say Mubah.
Of course, they will stop short of saying
Wajib.
he gave it basically all the different rulings
except for Wajib based on your intention, based
on the purpose, the objective of drinking.
Astaghfirullah.
Astaghfirullah.
Let's come back at 9.05. Inshallah.
We have 16 minutes.
9.05.