Explanation of the author's statement: "And in the hadith: (The thing I fear most for you is minor shirk, and when he was asked about it, he said: riya')."
Machine translationRead the Arabic original
The Shaykh : He said "And in the hadith: Bulugh al-Maram 16:48" In the hadith, from whom?
The student: From the Prophet
The Shaykh : From the Messenger (peace and blessings be upon him). This is what is known among the people of hadith: that a hadith is what is attributed to the Messenger (peace and blessings be upon him), and a khabar is what is attributed to him and to others. Yes, and an athar
The student: is what is attributed to a Companion
The Shaykh : is what is attributed to other than the Messenger (peace and blessings be upon him), to a Companion and those after him, unless it is specified and it is said, "And in the athar from the Prophet (peace and blessings be upon him)."
Bulugh al-Maram 16:48 The Messenger addresses the Muslims. The Muslim fears most for himself minor shirk. It is not for the general people, because for the polytheists, major shirk is more feared than for these people. What is it, O Messenger of Allah? Minor shirk. Riya. Here, riya is a verbal noun from the verb raa'a, yuraa'i, raa'a, yuraa'i, and the verbal noun is riya. The meaning of riya is that one acts so that people see him, that he acts so that people see him, not for Allah, but for the sake of being seen. May Allah make it clear. It is known that it is by way of example, or else it could be riya, and it could be sama' (listening), meaning he intends for people to hear him, that people hear him. This is like this. Even if one worships Allah (Glorified and Exalted is He) wanting people to hear about it so they praise him, he is included in that. But this riya is from the category of expressing the general, and like it is what resembles it in this meaning. Riya is that a person performs an act of worship wanting people to see it so they praise him for it. If he wants people to see it so they follow him in it, here, it is not riya, it is not riya, but this is from calling to Allah (Mighty and Majestic). This is from calling to Allah (Glorified and Exalted is He), that a person performs an act of worship for the sake of people following him. And the Messenger (peace and blessings be upon him) said: Sahih Muslim 544a And riya is divided, in terms of invalidating the worship, into two categories. One is that it is in the origin of the worship. The origin of this man is that he did not stand to worship except for riya. Here, there is no doubt that his work is invalid and returned to him and not accepted from him. The second is that it is incidental to the worship. The second is that it is incidental to the worship. If it is incidental to it, then if the person resists it, it does not harm him, right, O 'Adil? Here.
The student: 'Amad
The Shaykh : Yes, O 'Amad. Yes, like this. Here.
The student: ...
The Shaykh : We said if it is from the origin of the worship, the work is ruined, meaning the origin that motivated him to stand is riya for the people, hoping for a need. For the hadith of Abu Hurayrah in the Sahih:Riyad as-Salihin 1616
The second, the second category, is that riya is incidental to the worship, meaning the origin of the worship is for Allah, but riya became incidental to it. Yes. Here, everything that arises for the sake of riya is invalid, so it is before... So this is also divided into two categories. If he resists it, if he resists it, it does not harm him. For example, a person prays. He prayed one rak'ah and no one was with him. In the second rak'ah, people came, and some of it occurred in his heart. If he resists it, it does not harm him, because the man stood for jihad. But if he indulges in it, then every work that arises from riya is invalid. For example, if he prolongs the standing, or prolongs the bowing, or the prostration, or weeps, and the like of that, then all of this is his work is ruined. But does this invalidity extend to the entire worship or not? We say, we say, if the end of the worship is built upon its beginning such that its beginning is not valid with the corruption of its end, then it is defective. And if this end of the worship is separate from its beginning such that its beginning is valid without its end, then what preceded the riya is valid, and what came after it is invalid. For example, the prayer. The prayer, can its end be corrupted and its beginning not be corrupted, or not? So then the prayer is invalidated. The prayer is invalidated if the person continues with its beginning as it was in its end. But like dirhams. A person has one hundred riyals and he gives them in charity. He gave fifty for Allah, and the second fifty had riya in it. Is the first fifty accepted or not? Accepted. And the second is not accepted, and that is because its end is separated from its beginning. Yes. Yes, this is the detail in this matter, and Allah knows best.
The questioner : As for the prayer, if its end is like its beginning...
The Shaykh : No...
What is the basis for using the verse as evidence, O...
The student: Shirk, Allah does not forgive it...
The Shaykh : Yes
The student: And because of its severity and its greatness, one fears for it.
The Shaykh : Yes, in that it is not forgiven, a person must fear it and stay away from it. Good. His saying, may He be Exalted,[An-Nisa 4:48] Does it include, O Mustafa, minor and major shirk, or only the major?
The student: It appears that it includes minor and major.
The Shaykh : And what is the basis for the inclusion?
The student: Generality.
The Shaykh : And what is the basis for the generality?
The student: ...
The Shaykh : ...
The student : Shaykh
The Shaykh : Yes
The student: That his saying:[An-Nisa 4:48] That the substitute... the verbal noun, meaning associating with Him, so it is an indefinite noun.
The Shaykh : In the context of?
The student: In the context of negation.
The Shaykh : The negation implies?
The student: Generality.
The Shaykh : It implies generality.
The student: This ...
The Shaykh : His saying What is meant by "other than" (dun), O Ismail Muhammad?
The student: Dun means what is less than that, what is less than shirk.
The Shaykh : Yes, what is less, or is the meaning of dun the rest?
The student: No, the stronger opinion is what is less.
The Shaykh : What is less. Good... What makes it the stronger opinion?
The student: The one who makes it the stronger opinion, if we take this istiwa', this includes disbelief.
The Shaykh : It includes disbelief that does not include shirk.
The student: Yes, that it is forgiven, and it is not forgiven.
The Shaykh : And it is not forgiven. Yes. His saying, may He be Exalted, about Ibrahim al-Khalil (peace be upon him):[Ibrahim 14:35] What is meant by "my sons" (bani), O Ghanim?
The student: Yes.
The Shaykh : What is meant by "my sons"?
The student: ... Ibrahim and Ismail and Ishaq, and it is said all... descendants...
The Shaykh : Which is stronger?
The student: The stronger opinion is that it is all...
The Shaykh : And what makes it the stronger opinion?
The student: ...
The Shaykh : Yes, does anyone know...
The student: It is said that they are... Ismail and Ishaq... or we say, or if we take "my sons" to mean the entire nation.
The Shaykh : All his descendants.
The student: All his descendants, and among them are those who associated with Allah (Mighty and Majestic). Yes. So it would be that he did not...
The Shaykh : Yes, but which is stronger?
The student: The stronger opinion is Ismail and Ishaq.
The Shaykh : Good, what... about this thing?
The student: His daughters, he has no daughters.
The Shaykh : Other than here?
The student: ... he is glad-tidied that they are from the prophets, among them Ismail and Ishaq.
The Shaykh : No... a stranger, he is a prophet, he is a prophet... a stranger.
The student: ...
The Shaykh : Salih.
The student: ... and his descendants.
The Shaykh : ...
The student: We prefer the verses that indicated, for example, his calling to it, for example, the last verses indicated his calling to the people and his sons...
The Shaykh : And they leave them, they purify each other. That does not contradict it, meaning His wisdom necessitated that some of these people not be answered in his calling, just as His wisdom necessitated that the Messenger (peace and blessings be upon him) not be answered in some of what he asked for in his nation. Yes. But if we say "sons" are his sons from his loins, an objection is raised against it from the linguistic side.
The student: His saying "sons" in the plural, and only Ishaq was reported for him.
The Shaykh : It is not known for him
The student: Except Ishaq and Ismail.
The Shaykh : Except Ishaq and Ismail. Yes. So if we say that the minimum of the plural is two.
The student: Two...
The Shaykh : Yes
The student: But it is contrary to the prescribed.
The Shaykh : But it is contrary to the prescribed. Yes, O...
The student: The calling of our master Ibrahim when he called his Lord[Ibrahim 14:37] meaning establishing the prayer, meaning for everyone, meaning whoever becomes a Muslim establishes the prayer, or he is not a Muslim So he called for all the people, meaning those who are his sons, who are his descendants after him. And therefore the Prophet (peace and blessings be upon him) is from the descendants.
The Shaykh : Yes, but there is a problem.
The student: And we are from the descendants of Ibrahim. All the people for whom he called, meaning proof that they are his descendants from his loins...
The student: ...
The Shaykh : Yes
The student: We say... His saying, may He be Exalted,[Al-Baqarah 2:124]
The Shaykh : Yes, "My covenant does not reach the wrongdoers" means that the wrongdoer will not be an imam. The wrongdoer will not be an imam. Good. In any case, the closest, and Allah knows best, is that his saying "and my sons" includes all the descendants, all the descendants, and that it does not contradict that the wisdom of Allah (Glorified and Exalted is He) necessitated that some of them not be answered in his calling.
The student: ...
The Shaykh : From his descendants. "Min" (from) is for partiality.
He said, "And in the hadith." The hadith intended here is from the Prophet (peace and blessings be upon him) when it is used absolutely, just as the khabar includes the hadith and the athar, and the athar when used absolutely
The student: is any Companion and those after him.
The Shaykh : Any Companion and those after him. So we have an athar, a hadith, and a khabar. The athar is intended to be what was said by a Companion and those after him, and the hadith is what was said by the Prophet (peace and blessings be upon him), meaning what is attributed to the Messenger (peace and blessings be upon him), and the khabar is broader than that, including the hadith and the athar. But with that, the athar may be specified, and it is said, "And in the athar from the Prophet," and when that is the case, it means the hadith. He said: "And in the hadith."
The student: ...
The Shaykh : Yes, very well. We have correctly mentioned the types and categories of showing off. So, let us return to discussing it. What is the meaning of showing off in the Arabic language, 'Amad?
The student: Showing off.
The Shaykh : Yes.
The student: It means the act.
The Shaykh : No, not in terms of the act, but in terms of the derivation.
The student: From being seen.
The Shaykh : Yes, it is derived from being seen. It is a verbal noun: *ra'a* (to show off), *yura'i* (he shows off), *riya'* (showing off), just as *qatala* (he killed) is *qatalan* (killing). So, to perform an act so that people see it.
The student: Shaykh... *mura'ah* (the act of showing off).
The Shaykh : Like *muqatalah* (fighting). Yes. Does it apply only to what is seen, or also to what is heard, 'Amad?
The student: Both.
The Shaykh : That is, what is seen and what is heard. But generally, it is what is seen. 'Ahmad, if a person performs an act so that people see it and learn from it, is that showing off? ... 'Ahmad, yes.
The student: There is no harm.
The Shaykh : We understand, we understand. There is no harm. What is the evidence? One of them. Now, what is the evidence, 'Ahmad? Yes.
The student: The saying of the Messenger (peace and blessings be upon him): "He performs it so that people see him."
The Shaykh : Do you have specific evidence for this issue?
The student: Like raising the voice in dhikr...
The Shaykh : And others. Is there anything clearer than this?
The student: Prayer.
The Shaykh : Yes, and what is in it?
The student: ...
The Shaykh : Sulayman.
The student: ...
The Shaykh :Sahih Muslim 544a If showing off does not enter into it, then is the phrase "a person performs worship so that people see him" sufficient for the definition? Is it not sufficient for the definition, or is it? If you perform an act so that people see you, is it sufficient for the definition to say this is the one who shows off? But "so that people see you and praise you for the nearness", so that people praise you for the nearness, saying, "This is what Allah willed, a religious man." But if it is so that people see you and follow your example because you are a role model, meaning you intended to teach people, then there is no harm, there is no harm. So, see how the intention affects it. To say generally that showing off is performing worship so that people see you, this generalization does not achieve the definition until we say he performs it so that people see him and praise him for his religiosity, meaning for his nearness to Allah through it. This is the calamity. He makes what belongs to Allah belong to whom?
The student: To the people.
The Shaykh : To the people. He makes what belongs to Allah belong to the people. This is the calamity. Now, regarding showing off and the invalidation of worship.
The student: ...
The Shaykh : Is it invalid in all cases?
The student: There are two opinions.
The Shaykh : The apparent... tonight.
The student: ...
The Shaykh : What do you say? There are two opinions? You say there are two states.
The student: Two states. Showing off is in the origin of the worship.
The Shaykh : It accompanies it from its origin.
The student: And it can be incidental.
The Shaykh : Yes, either it is from its origin or it is incidental. That is enough. If, 'Abdullah, it accompanied the worship from its origin, what is the ruling?
The student: The worship is invalid.
The Shaykh : The worship is invalid.
The student: Yes
The Shaykh : Correct. What is your evidence? Remember something, Ghanim.
The student: The Messenger (peace and blessings be upon him) said, regarding Allah the Exalted:
The Shaykh :Sahih Muslim 2985
The student: I am the most wealthy of partners.
The Shaykh : From shirk.
The student: From shirk. Whoever performs...
The Shaykh :Sahih Muslim 2985
The student: He left it and his shirk.
The Shaykh : Now, this is the first state. If it accompanied it, it is not valid.
The second state: if it is during it. If showing off is during the worship, the first one entered the worship for Allah without any showing off, then during the worship, showing off occurred to him.
The student: ...
The Shaykh : Ah?
The student: It is invalid... the part in which there is showing off.
The Shaykh : ... And is there no detail yet? Yes.
The student: If it is in a worship... attached to its beginning and he did not repel it, it is invalid.
The Shaykh : Yes
The student: Meaning he did not intend... it is attached to its beginning and he did not repel it, the part that followed that is invalid. And if he repelled it, there is no sin on him.
The Shaykh : If showing off occurs to the worship during it, if he repelled it, it does not harm him at all. And if he persisted in it, if it is at the end of the worship, it is built upon its beginning, so the whole is invalid. For example, in prayer, one cannot start the first rak'ah and invalidate the last rak'ah; it is not possible. So, when the problem is found during it and it is at its end, and it is built upon its beginning, the whole is invalid. But if it is possible to validate the end, to invalidate the end without the beginning, like a worship that can be divided, then the part in which showing off occurred is invalid, not the rest, like charity. Now, what is your opinion if that happens in wudu' during the wudu'?
The student: The wudu' is invalid.
The Shaykh : Is the wudu' invalid, or do we say that the part in which showing off occurred? So, for example, if he washed his hands and wiped his head with showing off, do we say now, "Repeat washing your hands and wiping your head"?
The student: ...
The student: The whole wudu'.
The Shaykh : The wudu' is built upon each part; not each of the limbs is independent, is it? It is not independent. Clear? And this issue, upon reflection, you will find that it is not like zakah, it is not like charity in every aspect, nor like prayer in every aspect. It is not like prayer in every aspect. Therefore, it needs reflection. It occurred to me now, and it needs reflection in it. Do we say the limb in which showing off occurred is invalid and you repeat washing it, because in reality the form does not change? Or do we say it is like prayer? What occurred in it with showing off, meaning when you settled into showing off, you sought refuge from Satan the accursed and said, "This negates the act for Allah." We say, "Repeat what occurred with showing off." Meaning, in any case, I have not decided on an opinion now.
The student: The third rak'ah, the fourth rak'ah. When the imam said the salam, he brought a second rak'ah.
The Shaykh : How is it? There is no showing off in it.
The student: Three rak'ahs without showing off. The fifth rak'ah had showing off, so it was invalid. So he brought a rak'ah.
The Shaykh : It is not valid, it is not valid. I said now, if the man after he... washed his hand, washed his hand, went back and washed his face... what do we say?
The student: ...
The Shaykh : He washed his face and after he washed his hands, he went and washed his face. Is his wudu' invalid?
The student: No, it is not invalid.
The Shaykh : If he went and returned and bowed after he prostrated.
The student: The prayer is invalid.
The Shaykh : Is the prayer invalid?
The student: It is invalid.
The Shaykh : ... It is in... This means, therefore, the addition in prayer invalidates it, but the addition in wudu' does not invalidate it, and returning, for example, to the first limbs does not invalidate it either.
And even if returning in reality is not considered wudu', it is not considered wudu' because it is not legislated. The legislated one is prayer. And perhaps, perhaps in the first instance, he washed his face as if it were alone. He washed his face as if it were alone, then washed his feet and said, "No, complete three, it is better." Then he returned and washed his face twice, then washed his feet. What is your opinion of his wudu'?
The student: Correct.
The student: ...
The Shaykh : It is valid. Yes, if he washed his feet... Now, if he left the tasbih three times in the ruku' and after he prostrated, he said, "By Allah, I missed the virtue of Abu... I will return to the ruku' to recite tasbih three times." His prayer is invalid. So, the important thing is that there is a difference between wudu' and prayer. And I do not know this difference. I have not decided on it now until I review it, if Allah wills.
The student : Shaykh
The Shaykh : The order. He arranges. He is pleased. He arranges.
The student: He started from the hands to the feet...
The Shaykh : He wants to return to wash his face, wash his hands, wipe his head, and wash his feet. So, he proceeds like that.
The student: O Shaykh... in the final tashahhud, for example.
The Shaykh : The prayer is invalid, even in the final tashahhud, because if the final tashahhud is invalid, because if the final tashahhud is invalid, the prayer is invalid.
The student: Meaning in... between the showing off, clear. For example, or something of this kind affected him.
The Shaykh : He repels it. Praise be to Allah, as long as he... he repels it. If it occurs to his heart, he turns away from it.
The student: Regarding the qiblah, if... is this permissible without evidence?
The Shaykh : Yes. If this man is trustworthy, if he is trustworthy in his knowledge and his religion, trustworthy in his knowledge and in his religion, then there is no harm in following him. There is no obstacle. But note that I said to you, in his knowledge and his religion, because some people are scholars but...
The student: But they have no religion.
The Shaykh : No, I seek refuge in Allah. They have religion, but they do not practice it completely. They do not practice it completely. You find, for example, we give an example. Perhaps he bows with his back not straight. Perhaps he sits not in the ifrash position. Yes. Perhaps he does not point with his finger during the du'a'. The important thing is that this is something we have seen in people who are scholars and role models, but they are negligent in some of these things. So, you cannot follow them. But a man you know is a scholar and is careful to adhere to the Sunnah, then there is no harm in following him. And even so, it is better that you ask him, because perhaps he is distracted. Perhaps he made a mistake. A person makes mistakes by nature. And perhaps he has an opinion that changed from his first opinion, but he remains on the first opinion, forgetting, because he used the first one a lot. So, the important thing is that the act in reality depends on the Shaykh. Your following him in his act is like your following him in his saying. Therefore, we say it is permissible, but it is better that he asks.
This is a reading. There are only three minutes left. This is a condition.
The thing I fear most for you is the lesser shirk (polytheism), showing-off (of good deeds).
أخوف ما أخاف عليكم الشرك الأصغر فسئل عنه فقال الرياءThe student: From the Prophet
The Shaykh : From the Messenger (peace and blessings be upon him). This is what is known among the people of hadith: that a hadith is what is attributed to the Messenger (peace and blessings be upon him), and a khabar is what is attributed to him and to others. Yes, and an athar
The student: is what is attributed to a Companion
The Shaykh : is what is attributed to other than the Messenger (peace and blessings be upon him), to a Companion and those after him, unless it is specified and it is said, "And in the athar from the Prophet (peace and blessings be upon him)."
The thing I fear most for you is the lesser shirk
أخوف ما أخاف عليكم الشرك الأصغرMinor shirk. He was asked about it.
الشرك الأصغر فسئل عنهHe said: It is showing off.
فقال: الرياءI have done it so that you should follow me and learn (my mode of) prayer.
فعلت هذا لتأتموا بي ولتعلموا صلاتيThe student: 'Amad
The Shaykh : Yes, O 'Amad. Yes, like this. Here.
The student: ...
The Shaykh : We said if it is from the origin of the worship, the work is ruined, meaning the origin that motivated him to stand is riya for the people, hoping for a need. For the hadith of Abu Hurayrah in the Sahih:
Almighty Allah says, 'I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his polytheism..
قال الله تعالى أنا أغنى الشركاء عن الشرك من عمل عملا أشرك فيه معي غيري تركته وشركهThe second, the second category, is that riya is incidental to the worship, meaning the origin of the worship is for Allah, but riya became incidental to it. Yes. Here, everything that arises for the sake of riya is invalid, so it is before... So this is also divided into two categories. If he resists it, if he resists it, it does not harm him. For example, a person prays. He prayed one rak'ah and no one was with him. In the second rak'ah, people came, and some of it occurred in his heart. If he resists it, it does not harm him, because the man stood for jihad. But if he indulges in it, then every work that arises from riya is invalid. For example, if he prolongs the standing, or prolongs the bowing, or the prostration, or weeps, and the like of that, then all of this is his work is ruined. But does this invalidity extend to the entire worship or not? We say, we say, if the end of the worship is built upon its beginning such that its beginning is not valid with the corruption of its end, then it is defective. And if this end of the worship is separate from its beginning such that its beginning is valid without its end, then what preceded the riya is valid, and what came after it is invalid. For example, the prayer. The prayer, can its end be corrupted and its beginning not be corrupted, or not? So then the prayer is invalidated. The prayer is invalidated if the person continues with its beginning as it was in its end. But like dirhams. A person has one hundred riyals and he gives them in charity. He gave fifty for Allah, and the second fifty had riya in it. Is the first fifty accepted or not? Accepted. And the second is not accepted, and that is because its end is separated from its beginning. Yes. Yes, this is the detail in this matter, and Allah knows best.
The questioner : As for the prayer, if its end is like its beginning...
The Shaykh : No...
He will forgive what is less than that for whom He wills.
فيغفر ما دون ذلك لمن يشاءThe student: Shirk, Allah does not forgive it...
The Shaykh : Yes
The student: And because of its severity and its greatness, one fears for it.
The Shaykh : Yes, in that it is not forgiven, a person must fear it and stay away from it. Good. His saying, may He be Exalted,
does not forgive association with Him
لا يغفر أن يشرك بهThe student: It appears that it includes minor and major.
The Shaykh : And what is the basis for the inclusion?
The student: Generality.
The Shaykh : And what is the basis for the generality?
The student: ...
The Shaykh : ...
The student : Shaykh
The Shaykh : Yes
The student: That his saying:
does not forgive association with Him
لا يغفر أن يشرك بهThe Shaykh : In the context of?
The student: In the context of negation.
The Shaykh : The negation implies?
The student: Generality.
The Shaykh : It implies generality.
The student: This ...
The Shaykh : His saying
He forgives what is less than that for whom He wills
يغفر ما دون ذلك لمن يشاءThe student: Dun means what is less than that, what is less than shirk.
The Shaykh : Yes, what is less, or is the meaning of dun the rest?
The student: No, the stronger opinion is what is less.
The Shaykh : What is less. Good... What makes it the stronger opinion?
The student: The one who makes it the stronger opinion, if we take this istiwa', this includes disbelief.
The Shaykh : It includes disbelief that does not include shirk.
The student: Yes, that it is forgiven, and it is not forgiven.
The Shaykh : And it is not forgiven. Yes. His saying, may He be Exalted, about Ibrahim al-Khalil (peace be upon him):
keep me and my sons away from worshipping idols.
واجنبني وبني أن نعبد الأصنامThe student: Yes.
The Shaykh :
And keep me and my sons away from worshipping idols.
واجنبني وبنيThe student: ... Ibrahim and Ismail and Ishaq, and it is said all... descendants...
The Shaykh : Which is stronger?
The student: The stronger opinion is that it is all...
The Shaykh : And what makes it the stronger opinion?
The student: ...
The Shaykh : Yes, does anyone know...
The student: It is said that they are... Ismail and Ishaq... or we say, or if we take "my sons" to mean the entire nation.
The Shaykh : All his descendants.
The student: All his descendants, and among them are those who associated with Allah (Mighty and Majestic). Yes. So it would be that he did not...
The Shaykh : Yes, but which is stronger?
The student: The stronger opinion is Ismail and Ishaq.
The Shaykh : Good, what... about this thing?
The student: His daughters, he has no daughters.
The Shaykh : Other than here?
The student: ... he is glad-tidied that they are from the prophets, among them Ismail and Ishaq.
The Shaykh : No... a stranger, he is a prophet, he is a prophet... a stranger.
The student: ...
The Shaykh : Salih.
The student: ... and his descendants.
The Shaykh : ...
The student: We prefer the verses that indicated, for example, his calling to it, for example, the last verses indicated his calling to the people and his sons...
The Shaykh : And they leave them, they purify each other. That does not contradict it, meaning His wisdom necessitated that some of these people not be answered in his calling, just as His wisdom necessitated that the Messenger (peace and blessings be upon him) not be answered in some of what he asked for in his nation. Yes. But if we say "sons" are his sons from his loins, an objection is raised against it from the linguistic side.
The student: His saying "sons" in the plural, and only Ishaq was reported for him.
The Shaykh : It is not known for him
The student: Except Ishaq and Ismail.
The Shaykh : Except Ishaq and Ismail. Yes. So if we say that the minimum of the plural is two.
The student: Two...
The Shaykh : Yes
The student: But it is contrary to the prescribed.
The Shaykh : But it is contrary to the prescribed. Yes, O...
The student: The calling of our master Ibrahim when he called his Lord
Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer
رب إني أسكنت من ذريتي بواد غير ذي زرع عند بيتك المحرم ربنا ليقيموا الصلاةOur Lord, [I did so] that they may establish prayer.
ربنا ليقيموا الصلاةThe Shaykh : Yes, but there is a problem.
The student: And we are from the descendants of Ibrahim. All the people for whom he called, meaning proof that they are his descendants from his loins...
The student: ...
The Shaykh : Yes
The student: We say... His saying, may He be Exalted,
And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, "Indeed, I will make you a leader for the people." [Abraham] said, "And of my descendants?" [Allah] said, "My covenant does not include the wrongdoers."
وإذا ابتلى إبراهيم ربه بكلمات فأتمهن قال إني جاعلك للناس إماما قال ومن ذريتي قال لا ينال عهدي الظالمينThe Shaykh : Yes, "My covenant does not reach the wrongdoers" means that the wrongdoer will not be an imam. The wrongdoer will not be an imam. Good. In any case, the closest, and Allah knows best, is that his saying "and my sons" includes all the descendants, all the descendants, and that it does not contradict that the wisdom of Allah (Glorified and Exalted is He) necessitated that some of them not be answered in his calling.
The student: ...
The Shaykh : From his descendants. "Min" (from) is for partiality.
He said, "And in the hadith." The hadith intended here is from the Prophet (peace and blessings be upon him) when it is used absolutely, just as the khabar includes the hadith and the athar, and the athar when used absolutely
The student: is any Companion and those after him.
The Shaykh : Any Companion and those after him. So we have an athar, a hadith, and a khabar. The athar is intended to be what was said by a Companion and those after him, and the hadith is what was said by the Prophet (peace and blessings be upon him), meaning what is attributed to the Messenger (peace and blessings be upon him), and the khabar is broader than that, including the hadith and the athar. But with that, the athar may be specified, and it is said, "And in the athar from the Prophet," and when that is the case, it means the hadith. He said: "And in the hadith."
The student: ...
The Shaykh : Yes, very well. We have correctly mentioned the types and categories of showing off. So, let us return to discussing it. What is the meaning of showing off in the Arabic language, 'Amad?
The student: Showing off.
The Shaykh : Yes.
The student: It means the act.
The Shaykh : No, not in terms of the act, but in terms of the derivation.
The student: From being seen.
The Shaykh : Yes, it is derived from being seen. It is a verbal noun: *ra'a* (to show off), *yura'i* (he shows off), *riya'* (showing off), just as *qatala* (he killed) is *qatalan* (killing). So, to perform an act so that people see it.
The student: Shaykh... *mura'ah* (the act of showing off).
The Shaykh : Like *muqatalah* (fighting). Yes. Does it apply only to what is seen, or also to what is heard, 'Amad?
The student: Both.
The Shaykh : That is, what is seen and what is heard. But generally, it is what is seen. 'Ahmad, if a person performs an act so that people see it and learn from it, is that showing off? ... 'Ahmad, yes.
The student: There is no harm.
The Shaykh : We understand, we understand. There is no harm. What is the evidence? One of them. Now, what is the evidence, 'Ahmad? Yes.
The student: The saying of the Messenger (peace and blessings be upon him): "He performs it so that people see him."
The Shaykh : Do you have specific evidence for this issue?
The student: Like raising the voice in dhikr...
The Shaykh : And others. Is there anything clearer than this?
The student: Prayer.
The Shaykh : Yes, and what is in it?
The student: ...
The Shaykh : Sulayman.
The student: ...
The Shaykh :
I have done it so that you should follow me and learn (my mode of) prayer.
فعلت هذا لتأتموا بي ولتعلموا صلاتيThe student: To the people.
The Shaykh : To the people. He makes what belongs to Allah belong to the people. This is the calamity. Now, regarding showing off and the invalidation of worship.
The student: ...
The Shaykh : Is it invalid in all cases?
The student: There are two opinions.
The Shaykh : The apparent... tonight.
The student: ...
The Shaykh : What do you say? There are two opinions? You say there are two states.
The student: Two states. Showing off is in the origin of the worship.
The Shaykh : It accompanies it from its origin.
The student: And it can be incidental.
The Shaykh : Yes, either it is from its origin or it is incidental. That is enough. If, 'Abdullah, it accompanied the worship from its origin, what is the ruling?
The student: The worship is invalid.
The Shaykh : The worship is invalid.
The student: Yes
The Shaykh : Correct. What is your evidence? Remember something, Ghanim.
The student: The Messenger (peace and blessings be upon him) said, regarding Allah the Exalted:
Whoever does a deed
من عمل عملاThe Shaykh :
I am the One, One Who does not stand in need of a partner
أنا أغنى الشركاء عن الشركThe student: I am the most wealthy of partners.
The Shaykh : From shirk.
The student: From shirk. Whoever performs...
The Shaykh :
If anyone does anything in which he associates anyone else with Me
من عمل عملا أشرك فيه معي غيريThe student: He left it and his shirk.
The Shaykh :
I have abandoned it, and his shirk.
تركته وشركهThe second state: if it is during it. If showing off is during the worship, the first one entered the worship for Allah without any showing off, then during the worship, showing off occurred to him.
The student: ...
The Shaykh : Ah?
The student: It is invalid... the part in which there is showing off.
The Shaykh : ... And is there no detail yet? Yes.
The student: If it is in a worship... attached to its beginning and he did not repel it, it is invalid.
The Shaykh : Yes
The student: Meaning he did not intend... it is attached to its beginning and he did not repel it, the part that followed that is invalid. And if he repelled it, there is no sin on him.
The Shaykh : If showing off occurs to the worship during it, if he repelled it, it does not harm him at all. And if he persisted in it, if it is at the end of the worship, it is built upon its beginning, so the whole is invalid. For example, in prayer, one cannot start the first rak'ah and invalidate the last rak'ah; it is not possible. So, when the problem is found during it and it is at its end, and it is built upon its beginning, the whole is invalid. But if it is possible to validate the end, to invalidate the end without the beginning, like a worship that can be divided, then the part in which showing off occurred is invalid, not the rest, like charity. Now, what is your opinion if that happens in wudu' during the wudu'?
The student: The wudu' is invalid.
The Shaykh : Is the wudu' invalid, or do we say that the part in which showing off occurred? So, for example, if he washed his hands and wiped his head with showing off, do we say now, "Repeat washing your hands and wiping your head"?
The student: ...
The student: The whole wudu'.
The Shaykh : The wudu' is built upon each part; not each of the limbs is independent, is it? It is not independent. Clear? And this issue, upon reflection, you will find that it is not like zakah, it is not like charity in every aspect, nor like prayer in every aspect. It is not like prayer in every aspect. Therefore, it needs reflection. It occurred to me now, and it needs reflection in it. Do we say the limb in which showing off occurred is invalid and you repeat washing it, because in reality the form does not change? Or do we say it is like prayer? What occurred in it with showing off, meaning when you settled into showing off, you sought refuge from Satan the accursed and said, "This negates the act for Allah." We say, "Repeat what occurred with showing off." Meaning, in any case, I have not decided on an opinion now.
The student: The third rak'ah, the fourth rak'ah. When the imam said the salam, he brought a second rak'ah.
The Shaykh : How is it? There is no showing off in it.
The student: Three rak'ahs without showing off. The fifth rak'ah had showing off, so it was invalid. So he brought a rak'ah.
The Shaykh : It is not valid, it is not valid. I said now, if the man after he... washed his hand, washed his hand, went back and washed his face... what do we say?
The student: ...
The Shaykh : He washed his face and after he washed his hands, he went and washed his face. Is his wudu' invalid?
The student: No, it is not invalid.
The Shaykh : If he went and returned and bowed after he prostrated.
The student: The prayer is invalid.
The Shaykh : Is the prayer invalid?
The student: It is invalid.
The Shaykh : ... It is in... This means, therefore, the addition in prayer invalidates it, but the addition in wudu' does not invalidate it, and returning, for example, to the first limbs does not invalidate it either.
And even if returning in reality is not considered wudu', it is not considered wudu' because it is not legislated. The legislated one is prayer. And perhaps, perhaps in the first instance, he washed his face as if it were alone. He washed his face as if it were alone, then washed his feet and said, "No, complete three, it is better." Then he returned and washed his face twice, then washed his feet. What is your opinion of his wudu'?
The student: Correct.
The student: ...
The Shaykh : It is valid. Yes, if he washed his feet... Now, if he left the tasbih three times in the ruku' and after he prostrated, he said, "By Allah, I missed the virtue of Abu... I will return to the ruku' to recite tasbih three times." His prayer is invalid. So, the important thing is that there is a difference between wudu' and prayer. And I do not know this difference. I have not decided on it now until I review it, if Allah wills.
The student : Shaykh
The Shaykh : The order. He arranges. He is pleased. He arranges.
The student: He started from the hands to the feet...
The Shaykh : He wants to return to wash his face, wash his hands, wipe his head, and wash his feet. So, he proceeds like that.
The student: O Shaykh... in the final tashahhud, for example.
The Shaykh : The prayer is invalid, even in the final tashahhud, because if the final tashahhud is invalid, because if the final tashahhud is invalid, the prayer is invalid.
The student: Meaning in... between the showing off, clear. For example, or something of this kind affected him.
The Shaykh : He repels it. Praise be to Allah, as long as he... he repels it. If it occurs to his heart, he turns away from it.
The student: Regarding the qiblah, if... is this permissible without evidence?
The Shaykh : Yes. If this man is trustworthy, if he is trustworthy in his knowledge and his religion, trustworthy in his knowledge and in his religion, then there is no harm in following him. There is no obstacle. But note that I said to you, in his knowledge and his religion, because some people are scholars but...
The student: But they have no religion.
The Shaykh : No, I seek refuge in Allah. They have religion, but they do not practice it completely. They do not practice it completely. You find, for example, we give an example. Perhaps he bows with his back not straight. Perhaps he sits not in the ifrash position. Yes. Perhaps he does not point with his finger during the du'a'. The important thing is that this is something we have seen in people who are scholars and role models, but they are negligent in some of these things. So, you cannot follow them. But a man you know is a scholar and is careful to adhere to the Sunnah, then there is no harm in following him. And even so, it is better that you ask him, because perhaps he is distracted. Perhaps he made a mistake. A person makes mistakes by nature. And perhaps he has an opinion that changed from his first opinion, but he remains on the first opinion, forgetting, because he used the first one a lot. So, the important thing is that the act in reality depends on the Shaykh. Your following him in his act is like your following him in his saying. Therefore, we say it is permissible, but it is better that he asks.
This is a reading. There are only three minutes left. This is a condition.