Aqeel Mahmood – S03 E01 Fiqh Conditions Of Salah

AI: Summary ©
The importance of praying at the right time for preserving family life and contentment is emphasized, as it is crucial for praying at the right time for preserving family life and contentment. Representatives stress the need to pray in a moving car, while speakers stress the importance of praying in a proper way and avoiding just doing the wrong thing. Health and protecting one's body are also emphasized, while attention is given to the need to pray in a moving car.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
Bismillah ar-Rahman ar-Rahim.
Alhamdulillahi rabbil alameen, wa salatu wa salamu ala
usraf al-anbiyai wa al-mursaleen, nabiyyina Muhammadin
wa ala alihi wa sahbihi ajma'in.
Inshallah, today we're going to be speaking about
the conditions of the Salah.
And there are many conditions of the Salah.
So inshallah we're going to be going through
them.
And hopefully we'll finish within the allotted time,
bi-idhnillah.
First of all, we have to understand before
we go into the conditions of Salah, what
a condition is.
How do we define a condition?
What is a condition?
What's a condition of Salah?
When we say a condition of Salah, or
a condition of Wudu, or a condition of
someone going Hajj, what is a condition?
A requirement.
Okay.
I think you need more detail than just
the word requirement.
It requires more detail.
Say that again.
Something that has to be in place for
the Salah to be valid, but that could
be a sajdah.
It has to be in place for the
Salah to be valid.
Now, what is a condition?
I'm not talking about the actual conditions.
What is a condition?
So I want to know, when we say
these are conditions of Salah, sharrut of Salah,
what does the word sharrut mean?
What does the word condition actually mean?
Again, that could be sajdah in Salah.
Is sajdah a sharrut of Salah?
Is sajdah a condition of Salah?
Is sajdah a condition of Salah?
Yes?
No?
Nope?
So it's not a condition of Salah.
Yeah.
Prerequisite, okay.
So a sharrut or a condition of Salah,
the word condition, when we say condition of
Salah, a condition of Wudu, a condition of
Hajj, etc.
It means something that must be fulfilled before
an act, for that act to be valid.
Something that must be fulfilled before an act,
for that act to be valid.
Meaning conditions have to be done when?
Before the act that you're about to do.
So a condition is something that must be
fulfilled, and there are many definitions that we
can take for conditions, scholars have mentioned them
in many books, but just to make it
easier for us, something that must be fulfilled
before an act for that act to be
valid.
That's basically a condition.
Easy way to remember, or for us to
understand better, you know when you download an
app, for example, on your phones, for the
first time, and when you open it, what
does it have at the beginning?
Terms and conditions.
If you don't accept those terms and conditions,
they won't let you use the app.
So it's a requirement for you to use
the app that you have to accept those
conditions.
So a condition is something you have to
do prior to the act itself.
You're asked to borrow somebody's car, and the
person says, you can borrow my car, but
on one condition.
You have to accept that condition before you
take the car from him.
So a condition is something that has to
be done before an act has to be
fulfilled, before an act for that act to
be valid.
Whether it's before wudu, for example, we've gone
through conditions of wudu already, so this shouldn't
be difficult in terms of understanding what a
condition is.
Conditions of wudu, water, being purifying, a person,
again, having intention, and the other conditions that
we've mentioned.
So we're going to now go into some
of the conditions, or all the conditions of
salah.
And the first condition of salah is entrance
of the time for salah.
That's a condition before a person can pray.
So nobody can pray Fajr now.
You can't pray Fajr now, because the time
for Fajr hasn't come in.
So the time of the salah has to
enter in order for a person to pray.
The time for that salah has to enter
in order for that person to pray that
salah.
And as Allah says in the Quran, the
famous ayah we've already mentioned before, إِنَّ الصَّلَاةَ
كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا Verily, the prayer
is for the believers at specified times.
It's clear in the Quran that there are
specific times for the salah.
And this is why Umar ibn al-Khattab
said, The prayer لَهَا وَقْطٍ It has its
times.
The prayer has its times that Allah subhanahu
wa ta'ala has made a condition for
people to pray on, or to pray in
those times.
So the prayer has specific times, Allah has
made it a condition, لا تصحوا إلا به
It's not valid except with that condition being
met.
Meaning the beginning of those times coming in.
What's the wisdom of those prayers being at
specific times?
Yes, so obviously it's a condition because Allah
has mentioned it in the Quran.
And the Prophet ﷺ told us about the
timings of those prayers.
But what's one of the wisdoms of having
different times for the salawat?
We did touch upon this before.
Yes, so in essence, so that you're able
to remember Allah subhanahu wa ta'ala basically
at different times of the day and the
night.
Regardless of what situation or what state you're
in.
And that's actually a blessing from Allah.
It's not something which is, you know, نعوذ
بالله, a nuisance or Allah wishing to cause
us harm because Allah doesn't want to cause
us harm.
It's for our own benefit.
That in every single situation, we're continuously remembering
Allah.
It's not the case that you wake up
in the morning, you don't have to pray
fajr, you go straight to work.
And all that's on your mind is work
and money and business and just making lots
of money and competing with each other when
it comes to wealth and desires.
And you're not even thinking about salah.
There's a wisdom.
There's a wisdom behind why a person prays
prior to going to sleep.
It's not just about a person resting and
relaxing and having a nice sleep at night
and maybe watching something or listening to something
or doing something haram and then going to
sleep and not worrying about it.
The point is that you're always remembering Allah
in every single circumstance.
And Allah subhanahu wa ta'ala is constantly
on your mind.
And this is why the salah is such
a beautiful act of worship.
It's done regularly, but it's a link that
you have with Allah subhanahu wa ta'ala.
So, the timings of the salawat.
We'll take dhuhr salah first.
What is the time of the dhuhr salah?
When does the time of dhuhr begin?
And when does the time of dhuhr end?
The time of dhuhr begins after zawal.
Zawal is when the sun is at its
highest point.
So, where does the sun rise from?
Which part of the world?
East, west, north, south, east.
So, east, land of the rising sun.
What's the land of the rising sun?
Japan, which is east.
So, the sun rises from the east.
When the sun rises from the east, your
shadow is on which side?
The west.
When the sun is rising, on the eastern
side, as it's rising, the shadow is on
the west side.
It's on your west.
Your shadow will be on the west.
As the sun is going higher, it reaches
the highest point, which is called the zenith,
or zawal, which is the highest point that
the sun is going to be at.
When the sun is at its highest point,
it's forbidden for a person to pray at
that point.
There are certain times when salah is not
permitted.
During sunrise, with the exception of somebody who
hasn't prayed fajr, because he forgot or he
woke up late.
During sunrise, the zenith, when the sun is
at its highest point, and during sunset.
So when the sun is at its highest
point, after it starts moving, and after it
moves, and your shadow isn't on the eastern
side anymore, your shadow isn't on the western
side anymore, your shadow is on the eastern
side, that's when surat al-dhuhr begins.
That's when surat al-dhuhr starts.
So, the sun is at its highest point,
it starts making its way westward.
Because the sun sets in the west.
Rises from the east, sets in the west.
As it's making its way, as it passes
the highest point, when it's at its highest
point, there's no shadow.
There's no shadow.
But once it passes the highest point, that's
when the shadow forms on the other side.
That's when the shadow forms on the eastern
side.
And that's when dhuhr begins.
So dhuhr begins once the sun has passed
its highest point.
Or after zawal.
And dhuhr continues, the time of dhuhr continues,
until the shadow is the same length as
the object.
The shadow is the same length as you,
that's basically the end time of surat al
-dhuhr.
That's when surat al-dhuhr ends.
And there are narrations of Abdullah ibn Amr
r.a, when he said, waqt al-dhuhr,
the time of dhuhr, idha zaalat al-shams,
is after the sun has passed zawal, wakana
dhillu rajli mithluhu aw katoolihi.
And when the shadow is the same length
as the person.
The shadow is the same length as the
person.
So that's basically the timings of dhuhr.
And of course, it's recommended for a person
to pray dhuhr at its earliest time.
The Prophet s.a.w. was once asked,
ayyu al-amali ahabba ilallah, which actions are
most beloved to Allah?
And the Prophet s.a.w. said, as
-salatu ala waqtiha, prayer at its appointed time,
or prayer at its earliest time.
So when a person prays at the earlier
time, meaning as soon as the salat time
comes in, that's the best time for a
person to pray.
With one exception.
What's the one exception?
We'll get to that.
Now what's the one exception where praying at
its earliest time isn't recommended for all the
prayers?
Not just dhuhr or isha.
Nope.
Praying with the jama'ah.
So for example, we prayed not at the
earliest time of isha.
There was a slight delay.
Why?
Well, different reasons.
It's permissible for a person to pray within
that time period.
So you look at, for example, many people
who may be busy with work or other
duties, and then when they come to the
salat later, you have the time of salat
at a point in time where many people
can attend.
So if that is the case, which is
mostly the case in most masajids, as far
as I know, where the jama'ah time
isn't the same as the start time.
You look at the timetable, there's always a
start time, and there's always a jama'ah
time, when the salat al-jama'ah is
going to be.
So in that situation, is it better for
me to pray at the start time, where
I'm working or in my home, for example,
or is it better for me to pray
in congregation at the masjid?
It's better for you to delay it if
you can, and pray in congregation in the
masjid, because salat al-jama'ah, prayer in
congregation, is 27 times better than praying by
yourself.
So praying together, even if you have to
delay the salat, is better than praying by
yourself.
And also, there's a narration of the Prophet,
salallahu alayhi wa sallam, where he said, when
the heat becomes severe, then pray when it
becomes cooler.
Meaning, dhuhr salat.
Specifically dhuhr salat, because of course, especially in
those countries, that time of the day would
be very, very hot.
And so the Prophet, salallahu alayhi wa sallam,
he allowed people to delay the salat, dhuhr
salat specifically, due to the heat.
If it's very hot, then a person can
delay the prayer.
And of course, when it comes to those
countries and places where it's very hot.
So, that's the time for dhuhr.
What about salat al-asr?
Salat al-asr begins when dhuhr ends.
Dhuhr begins when asr ends.
So when the object is the same size,
when the shadow is the same size as
its object, that's when dhuhr will finish, and
asr comes in.
When asr comes in, asr salat continues until
until you see the yellowness of the sun.
Meaning the sun hasn't set, but it's starting
to.
It's starting to set.
So until you see the yellowness of the
sun.
The Prophet, salallahu alayhi wa sallam, he said
Until just before the sun starts to show
its yellowness.
So, as long as the sun hasn't set,
the time for asr is still in, and
there are two times.
The recommended time is before you start seeing
the yellowness of the sun.
What that means, in essence, is the sun
has started to set, but it hasn't set
yet.
There's a yellowness in the sky.
That's the recommended time.
And the latest time a person can pray
salat al-asr is before the sun has
completely set.
Before sunset.
Which is when which salat comes in?
Maghrib comes in.
So, salat al-asr is when the shadow
is equal to the length of the object
until the yellowness of the sun.
And at the latest, which isn't the best
time, it's not the recommended time to pray,
but it's probably still valid, at the latest,
before the sun has set, which is when
salat al-Maghrib comes in.
That's when Maghrib Salat comes in.
And the asr Salat, again, it's encouraged for
a person to pray it at its earliest
time, and it's also given another name.
What's the other name for asr?
It's a baqarah.
Hafidhu al-as-salawati wa-as-salat al
-wusta.
Allah says, preserve the prayers and preserve the
middle prayer.
The middle prayer being salat al-asr.
And, again, it shows us the importance of
this salat.
All the salawat are, of course, important.
The Prophet, sallallahu alayhi wa sallam, he said
in a narration, that the one who misses
the asr prayer, it's like as if he's
lost all his wealth and all his family.
The asr prayer is a very important prayer.
And this ayah in the Quran, where Allah
speaks about preserving the prayers and preserving the
middle prayer, it's interesting that this ayah comes
after Allah speaks about issues related to divorce.
Some of the scholars, they say, the wisdom
behind this is that this salah is one
of the means by which a person can
preserve his family.
As the Messenger of Allah, sallallahu alayhi wa
sallam, himself mentioned in the hadith we just
mentioned, that the person who misses the asr
salah or neglects the asr prayer, it's as
if he's lost his wealth and his family.
So the asr prayer is a means by
which a person can preserve his family and
keep his family life peaceful and tranquil and
content, can have contentment with regards to his
family life.
As with all the other prayers, of course,
we're not saying that it's just one salah
that a person needs to pray and he'll
be fine.
All the salawat, when a person prays them,
there is a level of protection and sakinah
and tranquility that descends on a person when
he obeys Allah and when he commands his
family to also obey Allah subhanahu wa ta
'ala.
So this is surat al-asr.
Surat al-Maghrib, when does Maghrib begin?
When does Maghrib begin?
Before the sunset?
Before the twilight begins?
Sorry?
After the sunset?
Before the sunset?
During sunset?
After the sunset.
Good.
So Maghrib begins after the sun has set.
Remember what we said before, it's not permissible
for a person to pray salawat at three
points in his time, during the day, during
sunrise, during sunset, and when the sun is
at its highest point.
Unless, like we said, there's a delay in
the salah which he has to pray, then
that's the exception.
But he shouldn't just feel like praying at
those times because in the days of Jahiliyyah,
the disbelievers, they would pray at those times
because some of them, they would worship the
sun.
They would worship the sun, they'd worship the
sun at its most brilliant.
Which is during sunrise.
If you've ever seen a sunrise, or if
you've ever seen a sunset, it's beautiful.
You know, when the sun is at its
most powerful, that's when they would worship the
sun.
And so, this isn't something which is permitted
in Islam.
So a common mistake when we say Maghrib,
when is Maghrib, when do we pray Maghrib,
during sunset, that's incorrect.
We don't pray Maghrib during sunset.
We don't pray Maghrib before sunset.
Because that's Asr time, basically.
So Maghrib Salah begins after the sun has
set.
After the sun has set completely.
So if you still see a bit of
the sun on the horizon, Maghrib Salah hasn't
begun yet.
The sun, once it's completely set, that's when
the Salah has set, the Salah has begun,
Maghrib Salah has begun.
That's why the scholars, they say, that you
don't see any of it left.
If you still see some of the sun,
then it's still not Maghrib time.
Once the sun has completely set, you don't
see any of the sun anymore, that's when
the time for Maghrib comes in.
And the Prophet Sallallahu Alaihi Wasallam, he said
in a Hadith, when night falls from this
side, when night falls from this side, and
the day vanishes from this side, which side
is he talking about?
He's talking about Maghrib here.
When night falls from this side, and the
day vanishes from this side, which side is
he talking about?
On which side will night fall?
East.
Because the sun is setting in the west.
So which side is going to be lighter?
The west is going to be lighter because
the sun is setting there, the sun is
right there.
So that's why sometimes you might see the
sun on one side and you might see
the moon on the other side.
Have you ever seen that?
Sometimes if it's close to Maghrib, even like
in the morning sometimes, you still see the
moon on one side of the sky.
So the sun is setting and maybe you'll
see the moon.
So the Prophet Sallallahu Alaihi Wasallam, he said,
when night falls from this side, meaning from
the east, and the day vanishes from this
side, you don't see the daylight anymore, then
the fasting person should break his fast.
When does a fasting person break his fast?
At the time of Maghrib.
So once the sun has completely set, that's
when the time for Maghrib begins.
Will there be some light in the sky
when Maghrib Salah begins, when the time for
Maghrib begins?
Yes.
There's still light in the sky.
But the sun itself has completely set.
But of course, the power and the rays
and the light of the sun will still
be evident in the sky.
For example, if this whole Masjid was pitch
black, and this table is here, and it's
covered and blocked from the front, and I
had a torch, and I lit the torch
behind the table, would you see some light?
You'd see some light, because the light, just
because it's under the table, doesn't mean you
won't see the effects of the light.
That's something that sometimes, as an experiment we
do in school, we put the torch on,
and you can still see some of the
light.
So it's something which gives you an idea
of how just because there's light in the
sky, it doesn't mean that Maghrib hasn't come
in.
In fact, if there's no light in the
sky, that means that Salah has come in.
That's Isha.
So Maghrib, once the sun has completely set,
yes, there is light in the sky, but
Maghrib has come in.
For example, today, Maghrib Salah, was around what
time?
4.20 something?
And 10 to 5, for example, there was
still light in the sky.
There was still light in the sky.
So, Salatul Maghrib is once the sun has
completely set, and Isha Salah.
Isha Salah begins at the end of Maghrib
Salah.
So when is the end of Maghrib Salah?
In essence, when there is no more light
in the sky.
When there is no more light in the
sky.
And it's not a very long time, compared
to the other Salahs.
Other Salahs, you might have 2, 3, 4,
5 hours with Maghrib Salah, depending on which
time of the year you're in, maybe an
hour, maybe 45 minutes, in the extreme winters,
it may be an hour and a half,
possibly, maybe a bit more, Allah knows best.
But the point is, once there is no
more light in the sky, then that's when
Maghrib Salah finishes.
And that's why, between the Adhan and the
Iqamah of Maghrib, there's less time.
It might be 5 minutes between the Adhan
and the Iqamah for Maghrib.
Whereas, Fajr and Dhuhr and Asr and Isha,
you might have 15, 20 minutes between the
Adhan and the Iqamah.
Because the time between the sun setting and
then there being no light at all in
the sky and Isha coming in, obviously, is
a lot less than other Salawats.
So there is a small window when it
comes to the Maghrib Salah.
So Isha Salah begins when Maghrib ends.
And Maghrib ends once the redness in the
sky has gone.
Once the redness in the sky, as they
say, Maghrib al-Shafaq al-Ahmar.
So once the redness of the horizon has
gone, and in essence you have darkness in
the sky.
So once there is darkness in the sky
basically, there is no more light anymore.
You can't see any more light as a
result of the sun.
That's when Salat al-Isha comes in.
And Salat al-Isha continues until half of
the night.
When is half of the night?
When will half of the night be?
No.
When is half of the night?
It's not midnight by the way.
Close.
You got the wrong Salah though.
When does it become dark?
After.
After Maghrib.
So the sun once it's basically set, darkness
starts to come in at Maghrib time.
Darkness starts to come in at Maghrib time.
That's when it begins.
So you calculate the time between Maghrib and
Fajr.
And then whatever is in the middle, that's
half of the night.
So Isha begins once it's completely dark, and
it continues until half of the night.
And half of the night could be 11
o'clock at night, depending on again the
time of the year, could be 1 o
'clock, 12 o'clock, whatever the time may
be.
So that's the end time of a person
being able to pray Isha Salah.
And that's the recommended time for a person
to pray before, which is the middle of
the night.
If whatever reason, a person ended up praying
Isha late, after the middle of the night,
his prayer will still be valid.
But it's not the recommended time for a
person to pray Isha.
So, a person prays Isha once it has
completely gone dark, and once there's no more
light in the sky until the middle of
the night, and if for whatever circumstances, whatever
the case may be, due to an emergency
or whatever issue there was, if he ends
up praying after the middle of the night,
then the Salah is still valid.
And the Messenger of Allah, peace be upon
him, he would delay the Isha Salah.
So with the other prayers, it's encouraged to
pray them early.
It's encouraged to pray them early.
With regards to the Isha Salah, the Prophet,
peace be upon him, he would try to
delay the Isha Salah, and it was the
habit of the Prophet, peace be upon him,
that he wouldn't do anything after Isha.
He would sleep.
And the Sunnah is that when a person
prays Isha, that he shouldn't waste his time
going out, going here and there, and chilling
with people, going out to eat, etc.
What's encouraged and what's recommended, based on the
Hadith of the Prophet, peace be upon him,
is that a person should go to sleep
after Isha, or at least he should prepare
to go to sleep.
Meaning, you know, the whole idea of the
night is young, let's go out and chill
out with our friends and have fun and
go out until midnight and come back late,
that isn't the Sunnah of the Prophet, peace
be upon him.
He would sleep after Isha.
What's the wisdom behind sleeping after Isha?
A number of reasons.
What's the main reason for sleeping early, brothers
and sisters?
To be able to wake up for Salat
al-Fajr.
To wake up for Fajr.
The main benefit of sleeping early is to
wake up for Fajr.
How many times have we slept late?
12 o'clock, 1 o'clock, 2 o
'clock in the morning, and then a person
can't get up for Fajr because he was
just chilling, relaxing with his friends or watching
something or going out somewhere or playing games
or whatever it was.
Then you struggle to wake up for Fajr.
So anything which is going to affect you
waking up for Fajr, it needs to be
avoided and a person, once he prays Isha,
his mindset should be now, he should be
preparing for bed and going to sleep with
the goal and the intention of waking up
for Fajr.
And it's amazing sometimes people wake up 2,
3, 4 o'clock in the morning with
excitement if there's a live event taking place,
if there's a boxing match or if there's
an MMA, UFC event or something.
MashaAllah, a person wakes up early, he's ready,
he puts his alarms on, he wakes up
and watches those fights at 3 o'clock
in the morning, 4 o'clock in the
morning.
And you think to yourself if you can
get up for those fights, I'm sure you
can make the effort to wake up for
Salah which is much more important.
But now Salah is too hard, it's too
difficult.
So it's about a person's mindset.
It's about what he considers to be important
and valuable.
So it's something one needs to really reflect
on.
You know, the Salah, it's so important in
our lives.
It's something which is a connection between us
and Allah subhanahu wa ta'ala neglecting Salatul
Fajr and then being able to wake up
for other reasons, even if it's for travelling
purposes for example, a job interview, you have
to travel very far to go somewhere.
You may have to go before Fajr maybe.
It just shows sometimes our priorities and how
we don't have the Salah as our main
priorities in our lives.
So what's recommended is for a person to
sleep or to prepare to sleep after Salah
if for whatever reason he isn't able to
because he has some things he has to
have done.
For example, in the winter in this country
Salah is at 7.30. We just prayed
Salatul Isha and maybe people eat dinner after
Isha.
Maybe people if they have families they're getting
ready to put their children to bed for
example.
They spend some time with their spouses.
So maybe they have certain things that they
do or maybe they have other needs.
Maybe they have other needs.
They have to take care of maybe some
family members.
Maybe they have other requirements.
If it's not used for just wasting time
then of course there's nothing wrong with a
person staying awake after Isha until he gets
done what he needs to get done.
But it's all about the mindset.
The mindset is supposed to be after Isha
that you're winding down for the day and
the intention should be to wake up for
Fajr early next morning.
Another benefit also is it helps a person
to be able to fast.
Especially considering Ramadan is coming up in the
next couple of months.
Train yourself to sleep early so that you
can wake up just 25 minutes before the
beginning of Fajr.
So that you can have some food, have
some Suhoor and then you can start fasting.
The best times to fast brothers and sisters
is right now.
This time of the year.
Last month, December, this month.
Because the days are short.
Fajr is a bit later.
You can wake up at 6 o'clock
in the morning.
You can have Suhoor and then you can
fast.
And you break your fast while you're at
work.
Or if you're studying, maybe when you come
back or just after you come back, you've
broken your fast.
Because there's no Juma'ah now.
So with regards to sleeping early after Isha,
it has its benefits.
Not just a person waking up for Fajr
but also a person waking up for Suhoor
and being able to fast.
And that's another benefit with regards to sleeping
early after Isha.
Then we move on to Fajr Salah.
When does Fajr Salah begin?
They say, It's when you see the white
line along the horizon.
Okay.
So in essence, during the night basically it's
dark.
Once you start seeing a white line in
the horizon and you start seeing signs of
light in the sky.
Okay.
It's not completely light.
Okay.
But you start to see more light in
the sky.
It's light than it was before.
Maybe before it was pitch black.
But the colour of the sky starts to
change and the scholars they say in Ahadith
that you see a white line along the
horizon.
Then that's when Salatul Fajr comes in and
Salatul Fajr ends when the sun has risen.
Once the sun has risen that's when Salatul
Fajr ends.
That's why for example in your timetables you'll
see sunrise.
Because after sunrise there is no Fajr.
That's why it's very important for a person
to pray during those times.
So those are the times of the Salawat.
And the Prophet ﷺ he said, whoever forgets
the Salah or he oversleeps and doesn't pray
them then he should pray whenever he remembers
them.
There is no expiation for him.
So as soon as he remembers to pray
then he should pray.
But again brothers and sisters there is a
clear difference between a person who wakes up
late for Fajr every day and just prays
at 10 o'clock in the morning before
he goes to work or 9 o'clock
in the morning every day and somebody who's
praying Fajr every single day on time.
Maybe in the Masjid.
There's a big difference.
So meaning you can't always make the excuse
that, oh I woke up late.
And this hadith is saying it's fine because
I'll just pray whenever I wake up.
It's a sign of a person's negligence.
And what he again, what he takes seriously
in his life.
Because you wouldn't do that for work.
You're late for work once, you're in trouble
in the week or in a month maybe.
So it's not something which has anything to
do with what's permitted.
It's about what we understand as serious.
You can't compare the two people.
One who prays Fajr on time every single
day and the other person who doesn't pray
on time for every single day of his
week.
It's just not the same.
The quality and the reward is not going
to be the same.
It's very clear that one person will be
getting much more reward than the other because
of his vigilance and his diligence when it
comes to the Salah.
So that's with regards to the Salah times.
Moving on to the next condition of Salah
which is covering the Aura.
Allah subhanahu wa ta'ala says Adorn yourselves
when you go to the Masjid.
And the scholars they say this also is
referring to a person covering his Aura.
And when it comes to the Aura itself
with regards to one's clothing it has to
of course be pure and it cannot be
see-through.
The clothes have to be clean and they
cannot be see-through.
And for the man the Aura is from
the belly button to the knees.
The belly button to the knees.
And the scholars say it's also recommended for
a person to cover his shoulders.
So his belly button to his knees and
his shoulders should be covered.
And for the woman it's her whole body
except for her face, her hands and her
feet.
That's the Aura of the man and the
Aura of the woman.
Then you have third condition which is removal
of any kind of impurity.
Removal of any kind of impurity.
Three things have to be pure in order
for a person to pray.
What are those three things?
Very good.
The body needs to be clean.
Whether that's for example by performing Ghusl or
by doing Wudu.
Or by removing any impurity from your body.
If you went to the bathroom for example
you clean yourself properly.
Your clothes need to be clean.
So if there's any impurity because you were
outside that went on your clothes.
If there was for example any impurity on
your clothes as a result of you going
to the bathroom that needs to be removed
also.
And then impurities on wherever you're praying.
So wherever you're praying needs to be impure.
And if a person isn't sure whether or
not where he's praying is clean.
Maybe he's praying in the park or he's
praying somewhere outdoors.
He doesn't know.
Maybe an animal did something there but he
just can't see it.
Maybe there was some alcohol dropped there.
He doesn't know.
What does he do?
Bana ala al yaqeen.
He makes his mind.
He bases his decision on what he is
sure of.
And the basic principle of land generally is
that it's pure.
It's pure.
A person can pray wherever he is able
to.
Wherever he can or wherever he wants to.
And it's considered to be pure.
Ju'ilat li al ardu masjidun wa tahura.
The Prophet ﷺ said the whole earth has
been made a place of prayer and it's
a purifying place.
That's why we do tiammum on the ground.
Because it's purifying.
So unless there's evidence.
Clear evidence to the contrary.
The basic principle is that certainty isn't removed
by doubt.
So you're in the park.
It's Salah time.
And you're about to pray.
You think you know what?
Maybe an animal did something here.
Let me go somewhere else.
Let me go ten meters over there.
You go ten meters over there.
You're about to pray.
You think maybe an animal did something here.
Twenty meters forward and you're about to pray.
Same thing.
Maybe an animal could have been here as
well.
And then you're just wandering around.
You're looking for a place to pray and
you don't end up praying because you don't
know which place is clean and which place
is not clean.
So that's not really beneficial for a person
if he wants to pray.
It's just causing him to have whisperings.
So he prays unless he literally sees somebody
or hopefully not somebody but he sees an
animal literally doing something in front of him.
He knows for sure okay I can't pray
here.
That's clear.
Now it's the opposite.
Now he knows for sure there's something impure
here so he can't pray.
And everywhere else is fine.
So he has to make sure his clothes
are clean.
He has to make sure his body is
clean and he has to make sure that
his place of prayer is going to be
clean.
And when we say clean, if a person
has mud on his clothes or on his
shoes or on his body, can he pray?
Yes.
Mud isn't impure.
When we say impure, najis, it's things that
if they are on your clothes or on
your body or on the ground that if
they're on there then you can't pray.
It's impure.
Meaning human filth.
Things which come out of the private parts.
Animal filth.
Those things are considered impure, najis.
So if for example a person had some
mud on his clothes, it's permissible for him
to pray.
Because mud in and of itself isn't impure.
Because when we do tiyammum, you can do
tiyammum on clay.
On glass for example.
And there may be some elements of soil
on there.
And that's something which is permissible.
It's not something which is considered impure.
So if you see the impurity, you have
to remove the impurity before you pray.
The hadith of the Prophet ﷺ, famous hadith
when he was about to pray and in
fact he was praying and during salah he
took his shoes off.
And the companions praying behind him, this shows
us the obedience they had to the Prophet
ﷺ.
They see the Prophet ﷺ taking his shoes
off while he's praying.
And in salah they all take their shoes
off.
In salah.
After the salah the Prophet ﷺ turns around
and sees them all without their shoes and
he says, why did you take your shoes
off?
They said, oh messenger of Allah, we saw
you taking your shoes off so we took
our shoes off.
And the Prophet ﷺ said, Jibreel came to
me and told me I had impurities on
my shoes.
Which is why I took them off.
You didn't need to take your shoes off.
So it's a beautiful hadith about the love
and the obedience and how much they would
follow the Prophet ﷺ.
But it also shows us impurities on your
clothes would have to be removed prior to
you praying.
So if a person notices during salah, what
should he do?
What does he do if he has impurities
on his body or on his clothes, for
example, let's say on his clothes.
And he doesn't realize until he starts praying.
He notices while he's praying.
He has to stop.
I'll just give you the answer.
Let's take off the piece of clothing.
What did the Prophet ﷺ do?
He carried on praying.
He took his shoes off and he carried
on praying.
He didn't start the salah again.
So if your shoes have impurities on them,
if there's impurity on your clothes, if you're
able to take them off, then you should
take them off.
If it's your shoes, if it's a jacket
or something like this, you should take it
off and carry on praying.
Obviously, if it's your trousers or something, then
you need to break your salah and get
changed and then come back.
You don't take your trousers off and carry
on praying because your aura is not covered
then.
So, in those circumstances, if you're able to
take your garments off and then pray, then
you can carry on praying.
Otherwise, you'd have to start your salah again,
break your salah, remove the impure pieces of
clothing or wash those parts of the clothes
which are dirty and then restart the salah
again.
Also, places where it's not permissible for you
to pray.
Not only is it not permissible for you
to pray in impure places, it's also not
permissible for you to pray in other places
such as the cemetery, by the grave itself
or on the grave itself.
If, for example, a person is praying surat
al-janazah beside the grave, that would be
permitted.
But a person praying other salawat wouldn't be
allowed.
There are narrations of the Prophet ﷺ praying
surat al-janazah later on because he wasn't
told about his salah, about the janazah prayer.
And so he prayed beside the grave.
Otherwise, when it comes to other salawat, it
wouldn't be permissible for a person to pray
those salawat.
Also, when it comes to the bathroom, akramakumullah,
it wouldn't be permissible for a person to
pray in the bathroom unless it's a necessity.
Why would it be a necessity?
Let's say you go into the bathroom.
You're almost late for fajr.
You need to pray fajr.
You go to the bathroom to do wudu.
You try to open the door.
It was jammed.
There's nobody else in the house.
For some reason, the door won't open.
You're stuck.
What do you do now?
You have wudu.
You have five minutes left.
No one to open the door.
You can't call anybody.
Maybe you're in a place where no one
can reach you.
In those circumstances, you try your best to
find a place where you would assume that
it's pure, clean, and then you pray there
because you have no other choice.
Excellent.
People, for example, who are in families who
are non-Muslim and they're not able to
find a place where they're able to pray
because if they do pray in front of
their families, maybe the family will cause them
harm, throw them out of the house, etc.
So they end up praying maybe in the
bathroom as a result of this.
So in those extreme circumstances, it would be
permissible.
Otherwise, you wouldn't be allowed to pray in
those places.
Also, as we mentioned before, the stables where
camels are kept.
Narrations of the Prophet ﷺ mention it's not
permissible for a person to pray there.
Another condition of salah.
This is the fourth condition of salah.
Facing the Qibla.
Facing the Qibla.
Allah says, Face your faces towards al-Masjid
al-Haram.
Meaning the Haram in Mecca.
So the Qibla is towards Mecca.
Of course, in the past, it was towards
Jerusalem in the time of the Prophet ﷺ
and then it was changed towards Mecca.
So what if you're not aware of the
location of the Qibla?
Let's say you don't have a phone.
You crash somewhere.
There's an island.
You don't know what's going on.
You don't know which direction the Qibla is.
You're not sure.
What do you do?
If there are people around, you can ask
them.
If you have devices that work, you can
use them.
But if there's no people around, no devices,
what do you do then?
Pray anywhere.
But if you're in this country, then really
we should have some bearing about directions.
Because I never had phones and things in
those days.
So, for example, we know which direction the
sun rises from.
It is the east.
The sun sets in the west.
So if you see the sun and the
sun is rising and it's going higher, then
you know the sun is towards the east.
It's in that direction.
And if you know that's east, then you'll
know the other side is west.
And if this is east, for example, if
this is east and that's west, where's north?
North would be in the middle.
Well, north would be that way.
North, east, north, east, south and west.
Okay, never?
Eat?
Shredded?
Meat?
Naughty?
No one knows that one?
Naughty elephant?
Squirts?
Water?
Whatever way you want to learn.
It should be north, east, south, west.
The point is, once you know east, you
know west.
Once you know east and west, you know
north and you know south.
And if you're stranded somewhere in this country,
the Qibla is roughly southeast.
So you'll have an idea and you'll be
able to find the Qibla in that way.
If, of course, it's night time or there's
clouds, etc.
What do you do in those situations?
You try your best, you try to estimate
the direction of the Qibla and you pray.
Because, again, فَتَقُّ اللَّهَ بَسْ تَعْطُمْ Fear Allah
as much as you can.
You're trying your best.
There's nothing else you can do.
You try all the means necessary and then
you try your best and you just pray.
So, in those circumstances, it is permitted for
a person to pray in any direction because
he doesn't know the direction of the Qibla
as long as he tries his best.
And there are other reasons why a person
may not be able to face the Qibla.
From them is عند إشتداد الحرب عند إشتداد
الحرب during fighting, wars, battles, when the fighting
becomes intense and you're not able to turn
away from the enemy.
And that's also known as صراط الخوف, the
prayer of fear which was legislated for the
Muslims during battles, during times of war, where
the condition of facing the Qibla would be
dropped in those extreme circumstances.
Also, if a person is very, very sick,
maybe he can't get up, he can't stand,
he can't move, and so he can face
that direction that he's sitting in.
Also, another common situation in our times if
we are on an aeroplane, or if we're
on a train, and we're not able to
find a place to pray and face the
Qibla, then it's permitted for us to pray
in whichever direction the aeroplane is going because,
again, there's not much choice.
If you're able to find a place, that's
fine.
Sometimes, you're not able to find a place.
In fact, most of the time you won't
be able to find a place unless you're
on Saudi Airlines.
Saudi Airlines have actual prayer rooms, prayer areas
for you to pray.
I don't know of any other airlines that
do that.
Sometimes people use the exit area, so if
you have the exit seat in front of
the exit seats where the door is, they'll
have a small area there, but again, it
depends on who's there and sometimes it's not
comfortable praying there, and they might tell you
to move, or, you know, sometimes it just
might not be the best place to pray
or the most appropriate place to pray, but
if it's fine and you can pray there,
of course, then it would be permissible.
So, during travel also, it could be permitted
for a person not to face the Qibla.
Another condition for the conditions of Salah, something
we haven't mentioned yet, number five, very important,
a condition for all actions, intention.
So, having the correct intention, having the intention
to pray that specific Salah, and again, as
we said before, intentions are done in the
heart.
A person doesn't say anything, it's something which
is done in the heart.
Like we said before, if you wake up
for Fajr, and you go and do Wudu,
okay, and then you're about to pray, you
did Wudu because you're about to pray which
Salah?
Fajr.
Why are you awake?
Pray.
Fajr, not Maghrib.
So, it's not something which is really, really
hard to do.
It's an important part of Salah, of course,
but meaning it's not supposed to be something
very complicated.
You don't have to stand there for 30
seconds and really psych yourself up to tell
yourself and to convince yourself you're praying Fajr.
It's very clear you're praying Fajr.
It's 6 o'clock in the morning, 5
o'clock in the morning, you're not going
to be praying Isha.
It's very clear you're praying Fajr.
You don't need to, you know, make that,
because sometimes people have Waswasa.
You know, one of the Mashaikh told me,
he was saying that, you know, once he
saw somebody raise his hands and he started
the Salah, and then he dropped his hands
and he was shaking his head.
Basically saying, no, no, I haven't made proper
intention.
Then he made the intention again, then he
started the Salah.
But it's very clear, if you're in the
Masjid and you're praying Isha, as we all
just prayed Isha, it's very clear we're all
praying Isha.
Unless, of course, and this can happen, genuinely
a person comes and he's about to pray
Isha, and it happens, a person genuinely thinks
he's praying Maghrib.
It does happen sometimes.
It can happen, isn't it?
It's not unusual.
Maybe a person is thinking about Asr Salah,
because Asr Salah is coming and he hasn't
prayed Dhuhr.
So when he starts praying, he thinks he's
praying Asr.
But in fact he was supposed to pray
Dhuhr.
Would that Salah be valid then?
It wouldn't be valid because he's supposed to
be praying Dhuhr.
And he made the intention for Asr, assuming
that he's praying Asr.
Do you understand?
So sometimes it can happen.
It may be the case that a person
may make the wrong intention.
And if that ever happens, he stops the
Salah, and he begins the Salah again with
the correct intention.
You can't switch intentions for obligatory Salawat in
Salah itself.
Because what did we say about conditions?
What's the whole point of a condition?
Something that has to be done before the
act itself.
Before an act can be fulfilled.
Or something that has to be fulfilled before
that act can be accepted.
So conditions have to be done before or
a prerequisite as the brother mentioned.
So, with that, Inshallah, we'll be concluding.
These are the conditions of Salah.
Fairly straightforward, but it's something which we always
need to remind ourselves of.
And we'll conclude here.
Jazakumullah khair.
Any questions before we finish?
So, with regards to praying Isha, the Prophet,
salallahu wasalam, he would encourage people to delay
the Salah.
However, as we said, praying in congregation is
always better than praying by yourself.
And the Prophet, salallahu wasalam, would always pray
the Salawat in the Masajid and they would
have a specified time.
So, it's better for a person to pray
in congregation as opposed to praying by himself.
Because congregational prayer is generally better.
Even if it's a bit late.
Even if it's a bit earlier, for example.
Yeah, that's fine.
So, as we said, I'm not sure if
I mentioned this, delaying Isha is fine.
Delaying Isha is permissible.
Delaying Isha is recommended unlike other Salawat.
But if a person has the choice to
delay Isha or to pray in congregation, praying
in congregation is better.
So, the arms don't have to be covered
as long as the shoulders are covered.
So, the Aura is from the navel, where
the belly button begins to the knees, and
the shoulders have to be covered.
But if you're covering the shoulders, most of
the time you'll be wearing a shirt or
a t-shirt or something.
So, the arms will be covered.
But if, for whatever reason, a person has,
let's say, sleeveless tops, maybe the ones you
wear to go to the gym or something
where it's cut very high up, as long
as the shoulders are covered, it's fine.
So, if you have, for example, things on
your arms, tattoos, then if you're able to
remove them and if it doesn't cause harm
physically to your health and doesn't cause too
much pain, and if it's something which financially
you're able to do, then that's something you
should do.
Otherwise, inshallah, because it's something which is out
of nothing you can do about it, as
Allah says, as much as you can, inshallah,
you just continue to pray.
So, as long as a person is praying
before sunrise, his Salah is valid.
And if a person intentionally delays his Salah
until after sunrise, then of course he's going
to be sinful.
And if a person oversleeps or he forgets,
then he should pray as soon as he
wakes up or as soon as he remembers.
But, again, there won't be that's not something
that should be done on a regular basis.
That's fine, that's fine.
Because as long as we're aware of the
actual sunrise, that's the time it will take.
So, whatever the Masajid say, there has to
be an element of reliance and trust from
these Masajid and from these institutions.
If they're wrong, then, you know, inshallah, they'll
get the reward because they tried their best.
And if they intentionally gave us the wrong
time for sunrise, which I would highly doubt,
then of course that's between them and Allah.
Sorry?
Prohibited times.
As we mentioned, during sunrise, unless a person
hasn't prayed the obligatory prayer, Zawwal and during
sunset.
Those times would be not permitted for a
person to pray voluntary prayers.
So, the brother's asking about combining between Salawat.
So, there are reasons why it would be
encouraged for a person to combine.
From those reasons is if you're traveling.
Also, the Prophet ﷺ is known that sometimes
he would combine when he wasn't traveling.
Fajr, Dhuhr and Asr and Maghrib and Isha.
And that's because of either the weather, if
it was raining, because of course rain wasn't
common in those days and it would be
difficult for people to go out.
And so he would combine all as a
result of fear.
A fear of whatever circumstances and situations that
may arise.
And Ibn Abbas ﷺ he said that sometimes
the Prophet ﷺ would combine بدون مطر ولا
خوف بدون مطر ولا خوف not because of
rain and not because of fear.
When he was asked why would he combine
then, he said, so that it wouldn't be
a hardship for people.
To make things easier for people.
So, based on this we can see there
may be some circumstances and the window may
be open.
I'm not going to give a ruling and
say that a person should combine.
But, based on what the Prophet ﷺ did,
based on Ibn Abbas's narration itself, the times
when it should be should be encouraged, or
not encouraged, but permitted for a person to
combine would be during the weather, bad weather,
so in our case not rain necessarily, but
weather in which a person can't travel or
can't go out, which is heavy snow in
our case.
And summer, they may pray when it's heavy
rain.
I know some Masajid that do that.
That's based on Ahadith, it's based on legislation
in the time of the Prophet ﷺ which
would be permitted.
So, when Ibn Abbas r.a mentions that
the Prophet ﷺ would pray sometimes in other
situations, in other circumstances, again, one would have
to look into what those specific circumstances were,
because of course it wasn't any circumstance at
any point for any reason.
And Ibn Abbas r.a him mentioning this,
shows us generally speaking, there is a leeway
for people combining as opposed to a person
for a person combining as opposed to a
person shortening, which is only done when he
travels.
But this is something which would require more
research, Inshallah, with regards to the statement of
Ibn Abbas.
But as we said, if there is severe
weather, where it's hard for a person to
shop, where it's hard for a person to
go to work, then in those circumstances it
would be permissible to combine.
But as we said, it's not the norm,
because the general principle is that Salawat are
at specific times, and that's what a person
should try to do as much as possible,
as best as he can, and Inshallah that
would be the best thing for him.
How can a person strive to consistently wake
up for Fajr prayer?
Again, wake, sleeping early, doing your Adhkar before
sleeping, making Dua to Allah, asking Allah that
He gives you the ability, the power, the
strength to be able to wake up for
Fajr.
Consistency, having incentives when waking up, maybe a
person, for example, waking up for Suhoor, okay,
if he's attending on fasting, Mondays and Thursdays,
waking up for Suhoor, having other people, maybe
working with other people to encourage each other
to wake up for Fajr, putting on alarm
clocks, okay, one alarm, two alarms, three alarms,
ten alarms, now Mashallah on our phones we
can have 20, 30, 40, 50 alarms, it's
not a problem.
There's no real reason why a person can't
wake up for Fajr, like I said, it's
all about understanding the importance of the Salawat.
Does a woman have to cover her feet
when she's praying, and can she wear trousers
to pray?
Her whole body has to be covered, she
has to wear an Abaya, something that is
loose fitting to cover the whole body, and
her feet don't have to be covered.
Can you pray Asr 30 minutes before Maghrib?
Again, as we said, Asr Salat ends at
Maghrib time, so it would be permissible, but
the earliest time is always best.
If someone prays Qadha because they overslept, is
there any particular way to pray or to
read because you are praying outside the allocated
prayer time?
So the prayer is still the same.
If you make Qadha and you're making up
a prayer that you've missed, the prayer is
always the same.
There is no difference.
Is manure for herbivores pure or najas?
So generally speaking, any najasa, any filth that
comes out of animals, it would be best
to avoid, inshallah.
Are the needs included in the Urah?
Yes, the needs are included in the Urah.
Again, any kind of faecal matter from any
animal, it would be best for a person
to avoid.
Is it right to assume prayers are valid
if prayed before the next prayer besides Fajr
and Maghrib?
Yes, so if a person prays a Salah
before the next prayer comes in, in essence,
his Salah would be valid.
But as we said, it's about praying early
if that's what's recommended, which is for all
of the Salawat except for Isha.
Because it just shows one's importance to the
Salah.
Also, you know what happens when a person
delays a Salah.
You say, I'll pray in five minutes.
Next minute, you know, three hours have gone
by.
And now maybe the next Salah has come
in and you haven't prayed.
So just pray on time.
Pray early.
In congregation, if you can, or pray early
and then that way, Inshallah, you don't have
to worry about missing the Salah.
Because everything else can be delayed.
Everything else can wait.
Your Salah is the most important thing.
Can you pray Salah in a moving car?
It's permitted to pray in a moving car
with the condition that you're unable to stop
and the Salah time is going to end.
And you're not going to be able to
pray.
I joined, and also if you're traveling, then
you have the concession of being able to
join with the next Salah if you're able
to.
With the exception of Fajr.
I joined Jum'ah Salah late and forgot
when they did Taslim and got up to
continue as I thought I was praying Zuhr.
Was my Salah valid?
As long as you joined the Salah, then
Inshallah, your prayer is valid.
If you had doubts about, if you joined
the Salah, I joined the Salah and forgot
when they did Taslim.
I joined Jum'ah Salah late and forgot
when they did Taslim.
But if you joined the Jum'ah Salah,
then you joined the Salah before Taslim.
So you have, your prayer is fine because
you joined before Taslim, Inshallah.
Unless you joined after Taslim, and if you're
not sure, then if, for example, if you
joined Jum'ah Salah and you found out
afterwards that you joined after they had done
Taslim, then you should make up whichever Raka
'as you missed.
Because in that sense, you would in essence
be praying by yourself.
And if you were within the Salah, because
you were praying before Taslim, that's fine, Inshallah.
If you mistakenly started praying an obligatory prayer,
but wanted to switch it to a Sunnah,
that's fine.
So if a person prays an obligatory prayer,
but then he, let's say he's praying Zuhr,
but then he wants to pray his two
Sunnahs before Zuhr.
Or the four Sunnahs before Zuhr.
That's permissible.
But you can't do the other way around.
So you can downgrade, but you can't upgrade.
You can't go from a Sunnah to a
Fardh.
You can't start a Sunnah Salah and then
say, you know what, I'm just going to
pray my Fardh.
And change your intention in the Salah.
But it wouldn't be permitted for you to
downgrade.
So to go from a Fardh Salah to
a Sunnah Salah.
What is the correct way to break your
Salah?
You don't give Salam when you break your
Salah.
If you break your Salah because you have
to do Wudhu, or maybe you made the
wrong intention, or for whatever other reason, you
don't need to give Salam.
Because Salam is a sign of the end
of Salah.
You haven't ended the Salah.
Why are Zuhr and Asr Jamaat different times
in Masajid?
Again, scholars may differ with regards to the
specific timings of the beginning and end of
the Salawat.
But if you rely on the Masjid, you
know them to be trustworthy people, inshallah, then
you can follow those Salah timings and you
won't be accountable.
What do you do if you forget how
many Raka'as you prayed on?
You prayed in Salah.
Al-Yaqeen al-Yaqeen la yazur bish-shak
Certainty is removed by doubt.
So if you're unsure whether you've prayed two
or three, you know you've prayed at least
two.
So you start from two.
If you're unsure if you've prayed four or
three, you know for sure you've prayed three.
So you always go to the number that
you are sure of.
If you have missed a Salah and it's
now Asr, what do I pray first?
You have to pray Dhuhr before you pray
Asr.
Let's say I've prayed Asr, or it's Asr
time and I'm about to pray Asr and
I just remember I haven't prayed Dhuhr.
You have to pray Dhuhr before you pray
Asr.
The Salawat have to be in order.
You can't mix up the order of the
Salawat.
Is it recommended for the shoulders to be
covered?
It's recommended for the shoulders to be covered
prior to a person praying, inshallah.
With that, last question, inshallah.
Yeah, so it's permissible to combine between Sunnah
prayers.
For example, coming into the Masjid before Dhuhr
and you're praying two rak'ahs before you
sit down and also the two rak'ahs
before Dhuhr, for example, or after the Adhan,
praying two rak'ahs after the Adhan and
a person praying Tahiyyat al-Masjid, for example,
or the Sunnah before Fajr.
Combining two intentions for a single Salah is
permissible.
With that, we'll conclude.