Is it permissible to combine two intentions in one act, such as a person who owes a fast from Ramadan or a vowed fast, and it coincides with fasting on the Day of 'Arafah or the Day of 'Ashura?
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The questioner : He had a vowed fast to perform, he started days after fasting... in the ten days, is it permissible for him to intend days...? That is, does he get...?
The Shaykh : This question has, I mean, many examples, and the answer to it is known; and that is that with regard to your question specifically, it is permissible for him to intend the fast due to the vow in addition to fasting, for example, 'Ashura or 'Arafah or similar to that of the virtuous days, but if he fasts this fast, his reward =
-- And upon you be peace and the mercy of Allah and His blessings --
= will be, with regard to the vow, the reward of the act, and with regard to the voluntary fast, the reward of the intention, not the act. And by that I mean pointing to the well-known hadith from Ibn 'Abbas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:, so the intention to do a good deed, when this intention is not accompanied by the act, is recorded as one good deed, but when it is accompanied by the act, it is ten to what you have heard of the detail. So the one who fasts a vowed fast or an obligatory fast, and he notices during this practical fast the virtue of that day if he had fasted it voluntarily, and he wished to fast it voluntarily, but he has something more important upon him; so it is the vowed fast or the obligatory fast... or similar to that; so in response to this intention, he has a good deed; therefore, it is permissible for him to do this, but we note that he is not rewarded with good deeds for his intention to fast that day voluntarily while he is fasting with the intention and act of an obligation or a vow, rather it is noted that one good deed is recorded for him.
And in another way, as I say, with regard to the one who enters the mosque and wants, for example, to pray two rak'ahs as the greeting of the mosque, and intends with that two rak'ahs of the sunnah of ablution or the sunnah of the time; so there are three forms in which the previous detail appears to us in observing the classification of these three forms; a person enters the mosque and prays two rak'ahs as the greeting of the mosque, and prays two rak'ahs of the sunnah of Dhuhr, for example, and we do not expand in the examples. Another person enters the mosque and prays two rak'ahs; the first one prayed four rak'ahs; two rak'ahs of the sunnah of the greeting of the mosque according to the opinion of the majority, of course, as for us, we see the obligation of the greeting, and two rak'ahs of the sunnah of Dhuhr, for example, or the sunnah of Fajr.
The second form is another person who prays only two rak'ahs, but he intends in them the greeting of the mosque and the sunnah of the time, which is the sunnah of Dhuhr, for example.
A third person enters the mosque and prays two rak'ahs of the sunnah of the greeting or the obligation of the greeting, and that is all. So which of these three forms is better? Without doubt, the first one who prayed four rak'ahs; because he will be rewarded for four rak'ahs with the reward of the act; meaning two rak'ahs whose reward is no less than ten good deeds, and two rak'ahs no less than ten good deeds, making twenty. So this form is better than the second form; why? Because the second form will be rewarded ten good deeds plus one good deed in response to his intention. The third and last form will be rewarded ten good deeds, nothing else; because there is no good intention for which he is rewarded. Similarly, with regard to the one who vows; if he vows to fast a certain day and he fasts it, and he notices in that that it is a virtuous day that he singled out among the days with this; so he is rewarded with the reward of the obligation in act and the reward of the intention in intention. Is it clear?
The questioner : So if a person enters the mosque and is in a hurry, for example, he wants to pray the greeting of the mosque, and the imam is satisfied, he has no intentions... two rak'ahs he prays them.
The Shaykh : Yes, without doubt.
The questioner : This hadith is in the second question... but, for example, the day... or the tenth day; this has... .
The Shaykh : Two days.
Eid Abbasi : Two years.
The Shaykh : Two years.
The questioner : Is this thing accepted with regard to the past form?
The Shaykh : No, this is the reward of the act.
Yes.
Other than that?
Please proceed.
The Shaykh : This question has, I mean, many examples, and the answer to it is known; and that is that with regard to your question specifically, it is permissible for him to intend the fast due to the vow in addition to fasting, for example, 'Ashura or 'Arafah or similar to that of the virtuous days, but if he fasts this fast, his reward =
-- And upon you be peace and the mercy of Allah and His blessings --
= will be, with regard to the vow, the reward of the act, and with regard to the voluntary fast, the reward of the intention, not the act. And by that I mean pointing to the well-known hadith from Ibn 'Abbas (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:
Allah says to His angels: O My angels, if My slave intends a good deed and does it, then record for him ten good deeds up to a hundred good deeds up to seven hundred up to many multiples, and Allah multiplies for whom He wills, and if My slave intends a good deed and does not do it, then record for him one good deed.
يقول الله لملائكته : يا ملائكتي ، إذا هَمَّ عبدي بحسنة فعَمِلَها فاكتبوها له عشر حسنات إلى مئة حسنة إلى سبع مئة إلى أضعاف كثيرة ، والله يضاعف لِمَن يشاء ، وإذا هَمَّ عبدي بحسنة فلم يعمَلْها فاكتبوها له حسنةAnd in another way, as I say, with regard to the one who enters the mosque and wants, for example, to pray two rak'ahs as the greeting of the mosque, and intends with that two rak'ahs of the sunnah of ablution or the sunnah of the time; so there are three forms in which the previous detail appears to us in observing the classification of these three forms; a person enters the mosque and prays two rak'ahs as the greeting of the mosque, and prays two rak'ahs of the sunnah of Dhuhr, for example, and we do not expand in the examples. Another person enters the mosque and prays two rak'ahs; the first one prayed four rak'ahs; two rak'ahs of the sunnah of the greeting of the mosque according to the opinion of the majority, of course, as for us, we see the obligation of the greeting, and two rak'ahs of the sunnah of Dhuhr, for example, or the sunnah of Fajr.
The second form is another person who prays only two rak'ahs, but he intends in them the greeting of the mosque and the sunnah of the time, which is the sunnah of Dhuhr, for example.
A third person enters the mosque and prays two rak'ahs of the sunnah of the greeting or the obligation of the greeting, and that is all. So which of these three forms is better? Without doubt, the first one who prayed four rak'ahs; because he will be rewarded for four rak'ahs with the reward of the act; meaning two rak'ahs whose reward is no less than ten good deeds, and two rak'ahs no less than ten good deeds, making twenty. So this form is better than the second form; why? Because the second form will be rewarded ten good deeds plus one good deed in response to his intention. The third and last form will be rewarded ten good deeds, nothing else; because there is no good intention for which he is rewarded. Similarly, with regard to the one who vows; if he vows to fast a certain day and he fasts it, and he notices in that that it is a virtuous day that he singled out among the days with this; so he is rewarded with the reward of the obligation in act and the reward of the intention in intention. Is it clear?
The questioner : So if a person enters the mosque and is in a hurry, for example, he wants to pray the greeting of the mosque, and the imam is satisfied, he has no intentions... two rak'ahs he prays them.
The Shaykh : Yes, without doubt.
The questioner : This hadith is in the second question... but, for example, the day... or the tenth day; this has... .
The Shaykh : Two days.
Eid Abbasi : Two years.
The Shaykh : Two years.
The questioner : Is this thing accepted with regard to the past form?
The Shaykh : No, this is the reward of the act.
Yes.
Other than that?
Please proceed.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.