﷽
Interesting answers.
If you chose B, you’re a master muqallid.
If you chose A, you’re a crafty muqallid.
Some manipulated the scenario to get an answer. That’s not how fiqh works. A jurist deals with the case at hand, as is.
Now, let’s see discuss the fiqhī reasoning.
Interesting answers.
If you chose B, you’re a master muqallid.
If you chose A, you’re a crafty muqallid.
Some manipulated the scenario to get an answer. That’s not how fiqh works. A jurist deals with the case at hand, as is.
Now, let’s see discuss the fiqhī reasoning.
1 Case involved
a. Inability to stand in-flight (not always possible)
b. Inability to pray on time (Asr would enter & elapse in-flight, regardless of cross-madhhab variance)
This is the frame from the vantage of the subject of fiqh, المبتلى. A faqīh frames it differently…
a. Inability to stand in-flight (not always possible)
b. Inability to pray on time (Asr would enter & elapse in-flight, regardless of cross-madhhab variance)
This is the frame from the vantage of the subject of fiqh, المبتلى. A faqīh frames it differently…
2 In fiqh terms, this scenario deals with a conflict between the fulfillment of
a. a condition of obligation & validity
شرط وجوب وصحة
(entrance of the time)
b. an integral of the prayer ركن
(standing)
The question is, which should take precedence?
a. a condition of obligation & validity
شرط وجوب وصحة
(entrance of the time)
b. an integral of the prayer ركن
(standing)
The question is, which should take precedence?
3 In strict Hanafi terms, (a) takes precedence due to Q 4:103.
The argument is that the verse is definitive on the obligation to pray within designated intervals, whereas all hadīth evidence for combining is dhannī.
As such, a Hanafī may not combine prayers except at Hajj.
The argument is that the verse is definitive on the obligation to pray within designated intervals, whereas all hadīth evidence for combining is dhannī.
As such, a Hanafī may not combine prayers except at Hajj.
4 Additionally, all schools deem standing قيام as an integral of the ritual prayer.
As such, praying before the time or while sitting are not options for a Hanafī.
This is where the dilemma arises.
The way the Hanafīs solve this is a feat of juristic genius….
As such, praying before the time or while sitting are not options for a Hanafī.
This is where the dilemma arises.
The way the Hanafīs solve this is a feat of juristic genius….
5 The Hanafī principle is that any ritual prayer for which there is no عوض may be performed under mitigating circumstances.
The analogous case is the permissibly of tayammum for salat ul-janāzah (in the presence of water) when the time is tight, despite it not being obligatory.
The analogous case is the permissibly of tayammum for salat ul-janāzah (in the presence of water) when the time is tight, despite it not being obligatory.
6 The opposite is true of Salatul Jumu’ah, despite it being obligatory, because it’s عوض is Dhuhr.
If one is about to miss Jumu’ah, they may not perform tayammum to catch it.
Instead, they must perform a valid wudū’, then pray Dhuhr instead.
Quduri 101.
If one is about to miss Jumu’ah, they may not perform tayammum to catch it.
Instead, they must perform a valid wudū’, then pray Dhuhr instead.
Quduri 101.
7 Thus, Asr prayer may not be performed under mitigating circumstances because it can be made up. This poses a second dilemma. Should we just let the prayer interval elapse? Hanafīs respond by upholding the sanctity of the interval by mandating that one pray, even invalidly so...
8 The analogous case is a woman whose menstruation has ended during a day of Ramadān. Her fast is invalid that day but to uphold the sanctity of Ramadan, she is to abstain from all nullifiers. Thus, in-fligth, a Hanafī must perform Asr, invalidly, then repeat it later correctly.
9 While well-intentioned, some said they’d take the Shāfi’ī position.
Not giving a fatwa on this, but the question to ask one’s self in this regard is — do we think we can ‘worship better’ than the Imāms delinated?
If not, then why take the position of another madhhab?
Not giving a fatwa on this, but the question to ask one’s self in this regard is — do we think we can ‘worship better’ than the Imāms delinated?
If not, then why take the position of another madhhab?
10 It’s important to understand that each Imām ruled within the consistent scheme of their usūl. Additionally, while Shāfi’īs have well-defined rulings on talfiq (cross-madhhab practice), for Hanafīs it’s a subset of the science of iftā’.…
11 As such, recourse to another madhhab’s rulings would necessitate asking a muftī. Could there be real mitigating factors in some scenarios that permit recourse to another madhhab? Sure. In fact, in modern times, such scenarios have increased drastically. However…
12 Those instances are to be defined by a juristic expert based on a comprehensive grasp of the rulings of that madhhab and their underlying bases. In the absence of such juristic evolution, though, many non-experts do take matters into their own juristic hands, so to speak…
13 I have, myself, been in such binds, and especially when further carrying the guardianship of my children. This was actually what propelled me forward, to understand the deeper inner workings of fiqh, particularly the Hanafī school, in hopes of avoiding both sin and hardship…
14 This was the birthplace of #metafiqh. It wasn’t some theoretical epiphany. I actually started practicing it BEFORE I conceived of it as an usūlī thought-process. This is how I came to understand how the Imām’s taqwa directed their fiqh. This is when the true epiphany occured…
15 This is when the true epiphany occured, for I began to percieve their taqwa in their rulings and the bi-directional interaction between tasawwuf and fiqh. My appreciation for the Imāms grew exponentially and I witnessed an entirely new horizon of their expansive erudition…
16 Magnificent. I continue to learn and never cease to be amazed by the depth and height of their spiritual fiqh. It is when we tap into that well-spring of sacred knowledge that we may quench our contemporary thirst to follow in their footsteps….
May Allāh’s choicest blessing be upon Imām Abu Hanīfa, who is our hujjah in the Divine Court when we meet God and He asks us, “How did you worship me?” and we shall say, “By the way of Rasūlullāh, as understood by al-Imām al-A’dham.”
اللهم صلّ وسلّم وبارك على سيدنا محمد وآله
اللهم صلّ وسلّم وبارك على سيدنا محمد وآله
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