Hamza Ayedi – Fiqh Of Salah Taught #13

AI: Summary ©
The speakers discuss various reasons for praying, including the church's practices during warmer weather, the importance of praying in a calm and normal state, and the importance of praying outside of busy locations. They stress the need for everyone to practice their own praying, including not taking too much of a drink during busy days. The importance of praying in a certain time and location is also emphasized.
AI: Summary ©
As-salamu alaykum wa rahmatullahi wa barakatuh, bismillah
alhamdulillah, wa salatu wassalamu ala rasulillah, wa ala
alihi wa sahbihi, wa man wala.
Allahumma la ilmana illa ma'allamtana innaka anta
al-'alim wa al-hakim.
Allahumma a'allimna ma'infa'na wa infa
'na bima'a'allamtana wa zidna ilma.
Wa alina al-haqqa haqqan wa razuqna ittiba
'a wa alina al-baatila baatilan.
Wa razuqna istinabaha wa adkhilna bi rahmatika fi
ibadika as-saliheen.
Ameen.
Ya Rabb al-alameen.
Welcome everybody to day 12 of our Fiqh
of Salah series.
And alhamdulillah last week we were able to
complete Intahaynah from the Jama'ah prayer.
So we finished Jama'ah prayer, Salatul Jama
'ah, the congregational prayer, and the prayer of
the sick person.
How does the sick person pray?
Today we're going to go over Salatul Qasr,
Al-Jama'ah, and Al-Khufr.
Hopefully we can cover all three of them.
We don't have much left from the Fiqh
of Salah.
We still have the Friday prayer, the Eid
prayer, the eclipse prayer, and the rain prayer.
And then we can go into the Kitab
al-Jana'is, the book of funerals and
the deceased.
As usual we start with some review.
Last week we discussed some of the things
that are disliked for the imam.
Some of the things that are disliked for
the imam to do.
What are some of the things that we
talked about?
We talked about is it allowed for him
to pray on an elevated area for no
reason?
We said no, that's disliked.
It's disliked for him to pray on an
elevated area unless he has a reason.
What else we said?
We said the imam, to make the Salah
long for no reason.
From the things that are disliked we said
that when he finishes the Salah, he faces
the Qibla the whole time.
He should turn and face the people.
Also we said from the disliked things is
for him to pray his Sunnah in the
same place.
Because some others might think he's actually having
the jama'a prayer.
We also talked about what are some of
the things that are disliked for the follower,
for the ma'moom.
What are some of the things that are
disliked that we talked about last week?
What are some of the things that are
disliked for him?
Remember we talked about the pillars?
We said if there's pillars in the masjid,
it is disliked for them to pray in
a line that has columns, pillars.
Unless it's a time of jama'a, it's
busy.
But it's better for them to pray in
a line that's straight and full, so the
line is not cut.
So if we had one line with no
pillars, and one line with pillars, then they
would fill up this line, and then they
would start another line after the pillars.
And that's something that you see is practiced
in many countries.
What else did we say?
Can he come to the masjid smelling bad,
having bad odor?
Basil, onion, garlic, right?
We said this is disliked.
A person who has that, he should not
come to the masjid and pray jama'a.
Even some of them said that, even jama
'a at home, just pray by himself.
Because he's going to be hurting the other
people who are praying with him.
We also talked about some of the valid
excuses for abandoning Friday and congregational prayers.
The muallif, he put this in that section.
What are some of the excuses?
For someone to abandon Salatul Jum'ah or
congregational prayers, Salatul Jama'ah.
He's sick.
We'll talk about Safar today, inshallah.
Safar, he's not even in the country, he's
not in the city.
And yeah, he has an excuse.
What else?
We talked about if he has to go
to the bathroom, he's trying to hold it.
He doesn't have to hold it.
If he needs to go to the bathroom
and the jama'a is starting, should he
hold it and pray?
Or should he go use the bathroom?
Use the washroom.
He should use the washroom and relieve himself
and make wudu and go to pray in
a calm and normal state.
Because remember, in Salat you're going to meet
Allah SWT.
You don't want to go and you're holding
your number one or number two.
Also, we talked about the food.
If food is presented in front of him
and he's in need of it, then it's
okay for him to eat first, whatever he's
needed to do.
And then we said there were five or
six cases if he fears something.
We talked about if he fears that someone
close to him is about to pass or
die.
For example, he's on his deathbed.
It's okay for him to stay with him.
He fears that the ruler is after him.
He fears that his life is in danger.
What else?
He fears that he might lose his money
or wealth.
Someone broke into his house.
The lock is broken, for example, or there's
a window broken.
Go to Jama'a and let the guy
come back and take everything?
Or you just pray at home?
Oh, just pray at home.
No problem.
Remember, because here the Hanbala said that Salat
al-Jama'a is wajib.
The Hanbala, they said that.
So these are all going according to that.
What else they said?
Fear of?
We said also the guy who has a
debt.
Right?
The guy who has a debt and he's
not able to pay it.
He's a mu'asir, someone who is going
through a difficult time, and he can't pay
the debt, and he fears in Jama'a,
the guy who lent him, he's gonna bother
him and keep harassing him.
It's okay for him.
It's not okay for him to avoid it
if he's able.
But he fears that he might harass him
or anything, and he doesn't have the money.
Al-mu'asir.
Because al-mu'asir, the one who's in
a state of difficulty, he's supposed to give
him some time, right?
Even Allah mentions that in وَمَن كَانَ ذُو
عُسْرَةٍ فَنَظِرَةٌ إِلَى مَيْسَرَةٍ Even when Allah was
talking about riba, those who are going through
a difficulty to pay some things off, then
it's better if you can give them some
time.
فَنَظِرَةٌ إِلَى مَيْسَرَةٍ طيب We started talking about
ahl al-adhar.
Those people who have excuses.
We mentioned three categories.
Remember who are the three?
Specifically, there are three kinds of categories that
the ulama call the people of al-adhar.
People who have excuses.
Very general, three categories.
We covered one of them last week.
The sick person.
So al-mareed.
Who else?
Al-musafir.
The traveler.
He has an excuse.
And the third one.
The khaif.
The one who's in a state of fear.
And that's why we're covering specifically the salah
of those people.
So we covered salah al-mareed last time.
And the last question.
How does the mareed pray?
There's different levels of marad, of sickness.
But how does he pray?
So let's say the mareed.
Okay.
First of all, the mareed.
If he's really sick, does he have to
come to the masjid?
No.
Jum'ah?
No, right?
Because he was one of the people who
was excused.
If he fears that he's going to get
someone else sick, or he's not well, he
doesn't have to go to jum'ah.
And he's not blamed for that.
But the sick person now, if he can
stand, just because he's sick, can he sit
down?
No.
If he can stand, he has to stand.
He has to be standing.
If he can't do ruku' or sujood, then
he's allowed to sit, we said.
And sitting, it doesn't have to be on
the chair.
He can sit down with his feet crossed.
Like that.
Aadi.
He can sit and he can pray like
that.
And he will move his body.
And we said that the ruku' should be
higher than the sujood.
So if you do ruku' like this, the
sujood should be a bit lower.
That's the condition that the fuqaha mentioned.
What about if there's an imam?
The imam is sick.
He can't stand.
What did we say?
Follow him as long as he is someone
who's gonna get cured.
But if someone who's paralyzed or something, then
they should probably get another imam.
So they can pray the normal prayer.
And obviously we said, if he cannot even
sit, what does he do?
If he can't stand, he can't sit, what's
he gonna do?
He doesn't pray, right?
He lays on the side.
Which side?
He tries to sit on the side.
And he prays.
If he can't, on the left side.
If he can't, either side, on his back.
He can't move his hands.
He can't do anything.
What does he do?
He prays with his eyes.
But if he can't move his eyes, they
said, even if he can't move anything, then
he will pray with his heart.
As long as the aqal is there, as
long as the intellect, the guy has sense,
he's still there, then the salah is wajibah
on him.
Wallahu ta'ala a'lam.
Let's begin inshallah.
So we start with salatul faslun fil qasri
wal jam'i wa salatul khawf.
So now we're starting a section in the
shortening of the prayer and the combining of
the prayer wal jam'i wa salatul khawf
and the prayer of khawf, of fear.
So the muallif, he says, و يسنوا قصر
الرباعية في سفر طويل مباحن
و يقضي صلاة سفر في حضر وعكسه تامة
Let's explain.
So he says here, يسنوا, so here the
ruling is what?
It's recommended.
When he says يسنوا, يعني it is recommended
to shorten a prayer provided the following three
conditions.
So he mentions, فى الرباعية When do we
shorten our prayer?
Can you shorten maghrib?
No.
Can you shorten fajr?
No.
So the only ones you can shorten are
the?
الرباعية Which are which ones?
ظهر, عصر, and عشاء.
Right, ظهر, عصر, and عشاء.
So it has to be a رباعية.
رباعية coming from أربعة, from four, right?
So it has to be a رباعية for
raka'a prayer.
It has to be a long travel.
يسلام What is travel?
This is the big question.
And this is a مسألة that has a
lot of خلاف.
And I just want to stop on it
for a second and discuss, anybody who's read
about الصفر, you must have heard multiple opinions
in terms of distance.
Right?
And I think this is good to kind
of just stop here and kind of understand
the dilemma or the situation the علماء had
to go through.
طبعا, these rulings, the علماء, they did this
to make it easy on the people.
صح?
So you don't have to individually go look
for the حديث and the آيات, traveling, and
then sit down and do jihad, and learn
نحو, and it'll take you 20 years.
Okay, he'll give you the حكم.
Okay, so he's trying to make it easy
for you.
So the issue is this.
Right?
The issue in the Qur'an and the
Sunnah, we don't have anything that mentions, okay,
القصر and travel together.
Travel and سفر والقصر together.
سفر meaning travel, while قصر is shortening.
Right?
There's no حديث or آية that mentions any
of them together.
So now the فقهاء are saying, well, okay,
we need to find something that mentions سفر.
What is the definition of سفر?
Because سفر to you means سفر to somebody
else is different.
From the comment, a حديث that they found
is the one that says that it's not
allowed for a woman to travel without a
محرم for more than one day.
Another narration, even Bukhari mentioned this for those,
because the احناف they said, three days, they
took the narration of three days.
There's another narration of two days.
So now, first of all, you have an
issue of multiple narrations, one day, two day,
three days.
But now what does that mean?
If I told you a travel of one
day, what does that mean to you?
We still don't understand what a سفر is,
right?
And so now they started looking, and they
said, oh, they looked at some of the
narrations of the تابعين and the صحابة, and
they said, it's this many بريد.
بريد.
What does بريد mean for the Arab here?
بريد.
Male, right?
The guys who are protesting, right?
فالبريد is male.
But actually what بريد means technically back, and
I think this is in the time of
the Abbasids, I think.
This is where بريد comes from, actually.
It's very interesting.
بريد is a distance, actually.
A بردة.
A بردة is a distance, right?
بريد is a distance that a horseman can
travel until he has to stop.
Because they kind of invented this, the male,
right?
They would have a horseman travel from one
place to another.
Another horseman would be waiting for him, and
then he would go.
So the distance that one horseman can travel,
this is a بريد, right?
So they said, oh, it's the distance of
four بريدs, for example, right?
And then the problem is now, another generation
of علماء, then they started measuring with فرسخ,
which is a measurement that the Persians used.
Then they started using the ميل that the
Romans used, right?
1,000 Roman steps, right?
And then the Arab had their own ميل,
1,000 Arab steps.
And apparently the Arab step is shorter than
the Roman.
فقصة طويلة.
And you understand here that there's a lot
of error that's going to happen here, right?
There's a lot of error that's going to
happen.
And eventually, I think, even like now, I
think, what's the common number you hear?
I think 78 kilometers or something like that.
80 kilometers, صح؟
80, 80?
Anybody want to go higher?
A bit higher?
طيب.
So 80.
What happened is later, I think Queen Elizabeth
came out with the mile.
What's a mile, right?
And something something feet.
I forgot the actual number.
Then that's how they came.
So that's how we came up with our
measurements, right?
Eventually, that was the only standardized because there
was a time where every country had a
ميل.
You know, like those guys had a ميل,
and these guys had a ميل, and the
North Americans had a ميل, and the South.
And so then, yeah, Queen Elizabeth kind of
standardized it, right?
And that's how we have the measurement nowadays,
80.
The person who's explaining this book, الحواشي السابقات,
Sheikh Ahmed, he actually, the مذهب here, it
mentions 80 kilometers.
He said, actually, after doing all the right
calculations and going back to the original number,
he came up with 138 kilometers.
138 kilometers.
Anyways, my point here is this, okay?
It seems like it's very difficult to say
that السفر is related to distance because you
can see that, and we have to understand,
like if you look at the شريعة from
a macro point of view, you need to
ask the question.
طبعاً الله سبحانه وتعالى, يعني He sent us
what we need.
اليوم أكملت لكم دينكم.
It wouldn't make sense for someone to say,
we don't have enough information for Qasr, so
we don't know what to do.
But from another angle, you can say that
Allah سبحانه وتعالى left it like that for
a reason.
And the reason could be that Allah سبحانه
وتعالى knows that travel is going to change
and things are going to be different.
And so the فتاوة of distance now is
difficult.
Because in some of these distances, some people
will say it's not travel, some people will
say it's travel.
I don't know.
Is there a city that's bigger than 80
kilometers?
I'm not sure.
Is there like a such thing?
Like 80 kilometers?
That's not too long, is it?
I don't know.
Anyways, المهم.
A lot of the kind of...
From where you leave.
البيت.
So that's what's considered صفر.
طبعاً, yeah, that's a condition.
So we'll talk about the conditions.
You have to have left the walls of
the city.
That's what I'm asking.
Is there a city that's like 80 kilometers?
60?
Yes, so some big cities will be...
You'll be مسافر in the city.
Even from the منطقة, it doesn't make sense.
Logically, it doesn't make sense.
Is it more than...
طيب, خلاص.
If you ask your chadji binti, he'll give
you a few cities.
Yeah, but even that...
I just showed you that.
You're saying that we're taking our measurements from
Queen Elizabeth.
And there's so much error in knowing what
a بريض was.
And so صفريوم.
And even we said...
Some said...
The صفر has different narrations.
One day, two days, three days.
فأصلاً, there's a lot of ambiguity.
So it doesn't make sense to go with
something that...
It's not very accurate.
It has a lot of error.
I'm gonna get to that.
So what makes sense and what a lot
of contemporary علماء mention is that السفر is
whatever is...
It goes back to the عرف of سفر.
You know, because...
Whatever you see that...
Because the علة of the قصر is المشقة.
فإنت, if you're traveling and there's مشقة, there's
difficulty, there's tightness of time, etc.
Then you have that رخصة.
And it's sunnah for you to do قصر.
And طبعاً, there's nothing wrong with someone to
pray the full salah, right?
But if someone is traveling, then he should
take the رخصة, the intercession here, and...
Not the concession, عفواً.
The concession, not the intercession.
The concession, the رخصة, and do it.
So I just wanted to talk about this.
So if you're...
You know if you're traveling.
If you're packing stuff, are you traveling?
You're traveling.
But if you're just going with your jacket
and you're just going somewhere...
Maybe half an hour.
Now in Calgary, to go even south Calgary,
from north to south, it could take like
45 minutes, one hour.
But you can leave the city from somewhere
in 20 minutes, 25 minutes.
So is that about distance and time?
No, it's about حال that you're in.
Are you مسافر or not?
Are you in a state of travel or
not?
Because one of the conditions you'll mention is
the نية.
So you have to have the نية.
So انت now, if you're going to...
If you're going to مثلاً Waterton with your
family, كم ساعة؟
Three hours and a bit?
Three hours?
Yeah.
And you're going to pack stuff and you're
going to put snacks.
So are you مسافر or مسافر?
خلاص, you're traveling.
This is what I wanted to mention.
So here the مؤلف, he'll mention like 138
kilometers.
That's a long...
Like from here, how far is 138 kilometers?
That's a long distance.
Anything before that خلاص.
طيب المهم.
And then so he says, so three conditions.
It has to be رباعي.
It has to be long travel.
تمام.
And it has to be a permissible travel.
سفر مباح.
What does that mean?
Because a سفر can be محرم.
What's an example of سفر محرم?
Las Vegas.
No, like if I go Las Vegas, is
it حرام?
If you go in Las Vegas to gamble
and to do other things, yes, it's حرام.
But if I go on a plane...
Yeah, someone is going to commit حرام.
Yeah.
But the علماء, they differentiate between someone who
traveled a حلال travel but he committed something
حرام.
The whole travel is something حرام.
He's going to commit a حرام.
Or he's going to kill someone.
Or he's going to whatever.
It's a حرام travel.
Or like he stole someone's ticket and he's
traveling with it.
It's something impermissible.
Then the علماء, they have a قاعدة that
the رخصاء don't count for those who are
doing a حرام travel.
So it has to be a مباح travel.
Yeah, so he says, في سفر طويل مباح.
And then he says here, ويقضي صلاة سفر
في حضر وعكسه تامة.
So now he's saying...
Let me explain it.
If I'm traveling...
Now we understood what travel is.
If I'm traveling now, he's saying here that
ويقضي صلاة سفر في حضر وعكسه تامة.
If you missed a صلاة while you were
traveling, you're traveling right now to...
Let's keep it Waterton.
We're all going to Waterton.
We're going to Waterton.
And it was time for صلاة الظهر.
You didn't do قصر.
You could have done قصر.
But you've reached now and it's عصر time.
So you missed what?
ظهر.
It's a رباعية.
When I pray there now, do I pray
it as a مسافر or حضر?
So he's saying here, you pray it full
حضر.
He says you pray it حضر.
ويقضي صلاة سفر في حضر وعكسه تامة.
Let me just explain.
There's two scenarios here.
So obviously there's two scenarios.
So the first scenario, he says here, قضاء
صلاة سفر ذكرها.
He remembered it.
وهو في حضر.
حضر meaning what?
You are present in your place.
So let's say you're traveling and you were
traveling and you could have prayed ظهر in
your سفر, two ركعات.
But you forgot it.
You missed it.
You came back to Calgary eventually.
And now you're like, Oh my God, I
missed ظهر.
So now do I make it up two
or four?
They say you make it up four because
now you're حضر.
Now you are حضر.
You're back to your, you're not a مسافر
anymore.
The second situation he says, قضاء صلاة حضر
ذكرها وهو في سفر.
So you were here.
You're now here.
You're planning for Waterton.
Okay.
And you wake up and you missed فجر.
Okay.
And then you're like, Okay, I'll pray it.
No, not فجر, because فجر is high.
No, you prayed فجر.
الحمد لله, you prayed فجر.
Okay.
And packing took longer than you expected.
And then basically, you're going to leave عصر
time.
But because you were packing and you forgot
everything, you forgot ظهر.
Okay, you were busy.
Kids are running around.
You forgot ظهر.
So now you missed the صلاة and the
حضر.
And now you go to Waterton.
As you're traveling, you're مسافر.
You're like, Oh my God, we didn't pray
ظهر.
And you're traveling now.
Do you pray ظهر as two or as
four?
They say you pray it four.
So for both situations, you pray it four.
Some of your heads are like, what?
You're spinning.
So again, we'll repeat it.
So making up a صلاة of a traveler
while he goes back to his original place,
he has to pray it as four.
And the opposite, قضاء صلاة الحضر ذكرها وهو
في سفر.
Right?
You missed the صلاة while you were present
in your place.
And now you're traveling, you still make it
up as four.
So in both cases, you make it up
as four.
طيب.
And that's what it's explaining here.
I just wanted to kind of shorten it.
The next thing he talks about is, he
says, ومن نوى إقامة مطلقة بموضع أو أكثر
من أربعة أيام أو تم بمقيم أتم.
Okay.
So now he's going to tell you the
cases where he needs to pray the four,
not the two.
There's no قصر here.
So الإتمام is to pray them completely.
والقصر is to pray them two.
Right?
So when does he have to pray them
fully?
He says, ومن نوى إقامة مطلقة.
خلص.
You traveled, and now you have made the
intention to stay there forever.
Like for a long time.
Yeah.
For a long time.
So now you should pray it full.
Okay.
Whoever intends the following must do the complete
prayer and not shorten it.
Number one, you intend to stay in a
place permanently.
خلص.
Now during your travel, you can shorten it.
Because remember, stay with me here.
القصر we have in the state of travel
and when you get to your location.
تمام.
They're not the same.
The first one, you're in the state of
travel.
The second part is you are in that
place that you traveled to.
You're still a مسافر, but you're not in
the state of travel.
You're not driving in the highway and stopping
in stations and stuff like that.
Okay.
So here he's saying, if someone is traveling
and intending to stay there for a long
time.
خلص.
Now you're moving to Dubai.
Okay.
Let's not go to Dubai.
Let's go to Qatar.
You're going to Qatar.
Okay.
And you're going to stay there for the
next two, three years.
You got a job.
الحمد لله.
Okay.
While you're traveling, can you do قصر?
You can do قصر.
Okay.
You can do قصر.
You can shorten your ظهور and your عصر
and your عشاء.
But once you're there, day one, خلص.
You landed in Qatar.
Can you do جمع?
قصر.
I keep saying جمع.
Can you do قصر?
Okay.
You cannot.
خلص.
Now you are landed.
Now this is your new home.
This is your new حضر.
This is your new, okay, place that you
reside in.
نعم.
About...
Yeah, yeah.
The مدّة is coming.
The مدّة is coming.
It's actually the second point right here.
No, no.
I understand.
I understand.
I understand the فتوى.
I had a teacher in the جامعة, in
Riyadh, and he was doing جمع and قصر.
It was just a strange فتوى.
Anyways.
We'll talk about that.
So, yeah.
So, yeah.
So that person cannot shorten, right, once he
gets there.
خلص.
Because now it's his new place.
مَنْ نَوَى إِقَامَةً مُطْلَقَةً Okay.
بِمَوْضِعٍ In a place.
Then خلص.
He prays.
As soon as he lands, now this is
your new place.
Your new...
So it's not like you're gonna shorten for
the first four days and then you're gonna...
Then he says, أَوْ أَكْثَرَ مِنْ أَرْبَعَةِ أَيَّامٍ
Okay.
So whoever نَوَى إِقَامَةً أَكْثَرَ مِنْ أَرْبَعَةِ أَيَّامٍ
Okay.
Then he has to pray in full.
What does that mean?
And I'm going to Waterton.
And I'm planning to stay there six days.
They say خلص.
If you're planning to stay six days, then
you pray full in all those six days.
Okay.
How did they get this?
This is derived from some of the travels
of the Prophet ﷺ.
Now there's إشكال because we have a حديث.
Ibn Abbas رضي الله عنه He says أَقَمْنَا
مَعَ رَسُولِ اللهِ ﷺ بِمَكَّةَ عَشْرًا نَقْصُرُ الصَّلَى
Ibn Abbas saying that we were in Mecca
and we did it for ten days.
نَقْصُرُ الصَّلَى Okay.
مُتَّفَقٌ عَلَيْهِ This is بُخَارٍ مُسْلِم.
This hadith.
Okay.
لكن الفقهاء they went back and they looked
at it and they said, No, well, this
is Hajj.
He went to different areas and really he
only stayed for four, less than four days.
So they said here, if you're going to
travel to Waterton, let's say in Waterton, for
three days, are you going to shorten?
Yes, you're going to shorten for all those
three days.
Four days, sure.
More than four days, okay, then you should
pray full.
Okay خلص Because now they say, now خلص
you're حاضر, you're going to be there, you're
planning to, you don't have a real مشقة.
Okay, تمام.
So when you don't know, we're going to
talk about this because we have a narration
of Ibn Umar, I think when he was
in Azerbaijan, in those areas, he just did
قصر because he didn't know when he was
coming back.
And sometimes you're in a situation, we're going
to talk about like the prisoner.
Someone is imprisoned and he doesn't know when
he's going to go.
He's imprisoned in a...
It happens a lot.
The Muslims who are in prisons abroad, he
can do قصر because he's a مسافر, he's
a مقيم, right.
طيب, so he says أكثر من أربعة أيام.
Okay, تمام.
So as soon as he gets there, he
prays full, okay.
But he can shorten while he's traveling.
Again, while you're traveling, everybody can shorten.
And then he says, أَوْ إِئْتَمَّ بِمُقِيمٍ So
if he's praying behind someone who is praying
full salah.
And this happens like when you go to
the haram, you don't want to do umrah.
And Sheikh Sudeis is praying four, you're going
to pray two?
No, you pray four with him.
So if you come, someone comes from Edmonton
now, and he finds us praying the four,
like we're praying dhuhr.
Yeah, he prays dhuhr with us four.
Can he pray the two of qasr later?
Yeah, sure.
But if the imam is praying four, you
pray four.
If the imam prays four, you pray four.
I think we have a hadith of Ibn
Abbas.
Yeah, he prays four.
نعم تفضل.
مسافر.
لا لا.
Because here, look what he says.
He says, yeah, so even here he says,
and if he comes late, he still has
to make up the four.
Because the imam is praying four.
The imam was made there to, and it's
the dhuhr salah.
Yeah, he shouldn't wait.
نعم.
نعم.
Yeah, because he's saying here, إذا أتم بمقيم
ولو لم يدرك معه إلا تكبيرة الإحرام قبل
أن يسلم التسليم الأولى فيلزمه أن يتم.
So he still has to continue the prayer.
Yeah, وقد ورعاً ابن عباس أنه إذا تم
المسافر بمقيم فإنه يتم.
This is a narration from Ibn Abbas.
وتلك السنة.
And that is the sunnah.
Right?
Now this is important.
He says here, كل صلاة لزمه إتمامها ولم
يفعل فهي باطلة.
So if he doesn't, if he's supposed to
finish the prayer fully and he doesn't, then
his salah does not count.
Because he didn't pray it the way it
was supposed to be prayed.
So again, when do you have to pray
it in full?
If you're intending to stay there permanently.
You're doing a permanent move.
You've sold all your stuff.
You go there the first day.
You're going to pray full.
Not on the way there, but once you
get there.
You're intending to stay in a place more
than four days.
You're going on a ten-day vacation.
خلاص, pray full.
There's no مشقة for you.
You're chilling in the hotel.
You have everything.
Or if you're going to be praying behind
a group that are praying full.
In the place that you're residing.
Next he says, So
now he's saying that if he was imprisoned,
if he was wrongly imprisoned, away from home,
or is not intending to stay permanently in
a place.
He can continue to shorten indefinitely.
You don't know the end date.
You're going somewhere and you don't know the
end date.
And you know it's going to be long.
You don't know.
Actually, you don't know.
It could be five days, ten days, twelve
days, thirteen days.
So you can shorten once you find out
inshallah.
Once you find out, then you can stop
and you can travel back and it should
be fine.
Do you have your hand?
No, no, no.
You're going to stay there four days.
In the place.
It doesn't include the travel time.
The travel time, you shorten in all of
those.
No, just like everybody else.
The imam is just like everybody else.
Oh, you're talking about the imam who's traveling.
Does he have to?
Yeah, so the imam, if the imam is
a traveler, if the imam is a traveler,
he's got two options.
So he can let a local lead the
prayer.
Okay, he's a traveler and it's not his
masjid.
He can let, if there's an imam there,
lead the prayer.
Or he can lead, he can lead two.
He can let them know.
He'll let them know that I'm a musafir.
Some people will let know before and some
people will say salam and they'll say I'm
a musafir.
And then everybody else will get up and
continue their salah.
And that's fine.
Can he pray it full?
He can pray it full, but Allah knows
that's not the sunnah.
And if he's a traveler and he's the
imam, technically he has three options and they're
all going to be valid salah.
He can either let someone else lead and
he prays full with them.
Or he can lead full or he can
lead short and let the people know that
I'm praying short.
Good question.
Because here the imam, he's the imam.
He's the boss.
So the imam, he's there to be followed.
Just like the imam who said he can
sit down if we pray like him.
We pray sitting down like him.
Because he's the imam.
So if he's going to pray two, you're
saying why don't we pray two with him?
He's a musafir, he has a rukhsah.
But everyone behind him doesn't have a rukhsah.
If you're a traveler, if there's four travelers,
one of them goes to lead, and there's
another 10 locals.
And the traveler leads.
He's going to pray two, and the other
four who are travelers are going to pray
two with him.
Everybody else who's local is going to get
up and finish.
Wadah?
Does that make sense?
Yeah, it's just like you're doing qadaa.
Just like the one who comes late.
The one who comes late, what does he
do?
He gets up and finishes.
Yeah, just like that.
And you'll see now, salatul khawf is similar
to that.
Cool.
Yes, and he says, you can begin to
shorten the prayers as soon as you leave
the houses of your city.
And we have narrations from some of the
companions and the tabi'een that as soon
as you leave the wall of the city,
it says like, welcome Calgary.
You know how it says, welcome to Calgary?
Khalas.
You're good.
Now you're doing safar.
Jameel.
It says your travel is measured from your
home to your destination and back.
Tamam.
So the next part, he says here, Now
we go to the combining prayer.
A lot of times people put them together,
qasr and jama'a.
Right?
Qasr has its own rules, jama'a has
its own rules.
What puts them together is sometimes the safar.
Okay?
Al-qasr is for who?
I just want to make sure that you
leave with this.
Al-qasr is for who?
Shortening is for who?
For the musafir.
Okay.
Al-jama'a now can be for several
people.
So I want you to understand this.
People always say, let's do qasr, jama'a,
qasr.
Okay?
Qasr, jama'a.
Okay?
Al-qasr is only for the musafir.
Al-qasr is only for the, shortening the
four units of prayer is only for the
musafir.
Now we're going to talk about the jama
'a, combining.
Okay?
What is combining?
Who's allowed to combine?
Bismillah.
He says here, so he says, So now
he's continuing.
We'll talk about it.
Okay.
So here he says, And it's permissible for
him.
Look here, notice the hukm.
He's saying, It is permissible for him to
do that.
Okay?
It's permissible for him.
And jama'a, the ulama are more strict
with it.
They're more strict with jama'a.
And they say that, some of them even
said it's better for him to pray it
full.
It's better for him to not do jama
'a.
To not do jama'a, to not combine
it, to pray them separately.
And that's why you'll see some people, they
will pray, when they're traveling, they'll pray a
shortened prayer separately.
So they'll pray, for example, dhuhr two by
itself, and asr two by itself.
Tamam?
Okay?
So he says here, So it's not a
sunnah to do jama'a.
He says here.
That's why the hukm here, in the humble
madhab, is al-ibaha.
wa yubaha lahu al-jama'u bayna al
-dhuhrayni wal-isha'ayni.
So al-dhuhrayni, when he says dhuhrayni, meaning
the two dhuhrs, it means dhuhr and asr.
This is how the Arabs speak.
dhuhrayni ya'ni dhuhr asr.
And when he says isha'ayni, it means?
The maghrib and isha'a.
Right?
So between, for the two of them.
So now, how does jama'a work?
So al-jama'a, you have jama'a
al-taqdeem wa jama'a al-taakhir.
Jama'a al-taqdeem and jama'a al
-taakhir.
Jama'a al-taqdeem is us praying isha
'a three and isha'a and maghrib.
Let's just say isha'a and maghrib for
now.
Isha'a and maghrib in the time of
maghrib.
Let me say that again so it's in
order.
We're going to pray maghrib and isha'a
in the time of maghrib.
This is taqdeem, qaddamta, ya'ni you brought
it back.
Okay?
So maghrib is at 4.32, the adhan.
Okay?
So we pray, we're travelers, yes, and so
we pray maghrib and isha'a at 4
.35 or something.
4.35 or 4.40. Okay?
We pray them together at that time.
This is jama'a al-taqdeem.
Now there's something called jama'a al-taakhir
where you pray maghrib, you delay maghrib.
So maghrib leaves its time.
Okay?
And you pray it later.
For this one you have to make the
intention.
You have to make the intention that I'm
going to pray jama'a al-taakhir.
Why?
Can someone tell us why?
Huh?
Well, what does that mean?
Because someone can miss maghrib and say, oh
khalas, after isha'a time, he's supposed to
do qada'a because he forgot.
But he's like, no, I'll do taakhir.
Right?
So that's why, no, that would be like
a heela kind of, right?
So they say, no, he has to, if
he's going to do taakhir, okay, he has
to make the niyyah.
Ya'ni it's not like, oh my God,
I totally forgot, let me do taakhir.
No, now it's qada'a.
It will count as qada'a.
Because you missed the prayer, you didn't respect
its time.
Does that make sense?
That's why they say for taakhir, you have
to make the niyyah that I'm going to
delay that one.
Tayyib, naam.
Umm, hmm.
So, so, naam, naam.
I think I was in this situation just,
I prayed outside in the cold.
I made it short, right?
And I made the qiblah.
Here's the thing.
The general rule is, ya'ni, fattahullaha mustata
'atun.
If you're going to Waterton, mathalan, umm, the
driver said three hours and a half or
something, okay, you should be able to, if
you're doing jama'a, right, I mean, even
nowadays when it's really tight, the salawat are
very close, ya'ni, you have dhuhur until
maghrib, you have 12.35 to 4.32,
ya'ni, arba'a sa'at.
So you would make it.
You would make it to your hotel, or
if you're staying in a hotel, or if
you're looking for a place.
Taba'an, when you're traveling, there's stations, there's
different places, umm, ya'ni, I don't know,
sometimes there's, you guys tell me, is there
places to pray, and what would be an
ideal place to pray?
If you're not praying outside.
No, if you're not praying outside.
Because if it's minus 40, and there's a
darar, then a person has an excuse.
Now, does he have the excuse to delay
the salawat, or to pray it inside?
That's the question.
And that's the difficult question to answer.
Ya'ni, does he delay it, or does
he, sah, sah, umm, so,
if you are able to find a place,
you find a place.
If you're not able to find a place,
and it's really cold for you to pray,
then your only option is to pray, in
the car, and you do your best to
find the qibla.
You do your best to park somewhere, in
the qibla direction.
Because you don't have an excuse to miss
the qibla.
The shart of the qibla?
No.
The rukun of the standing, if it's really
cold, and you think there's darar, there's danger
for you, or marshaqa, then you could pray
sitting down.
Because that is, ya'ni, it's more wajib
for you to pray it on time.
Ya'ni, it's more wajib for you to
pray it on time.
So it would be better for you to
pray it in that state.
Ya'ni, the state that you're able to
pray it in, in that time.
It goes back to every person has to
do their own ijtihad.
Ya'ni, they try, I tried this, I
tried this, and nothing happened.
Tamam?
Especially sometimes for the women.
Ya'ni, for the women, ya'ni, for
us we can pray, sometimes it's difficult, there's
a public place for the women.
It could be a bit more difficult for
the women, so maybe there's a bit more
leniency for them.
Let me just try to get through this
point.
It says, not combining is better.
We said that some of the fuqa'a,
they said that, it's better not to do
jama'a.
It's better not to do jama'a.
And we said both times are equal, ya
'ni, the taqdeem and taqdeer, they're both fine.
It's up to your preference.
Whichever one you find easier, ya'ni, there's
no one that's more sunnah or more appropriate.
It's up to you, and what you're comfortable
with.
So now he's saying, when is he allowed
to do jama'a?
So now he says, the one who's traveling,
we mentioned him.
Someone who is sick, and his sickness requires
him to combine the prayers.
Someone who's sick, and his sickness requires him
to combine the prayers.
He is sick, and some people, mathalan, they
can't hold their wudu' for a long time.
They have a sickness, ya'ni.
Salas al-bul, salas al-reeh, etc.
They have a sickness, where mathalan, they faint,
or something happens to them, and they cannot
pray the prayers in their own time.
Then they will get a fatwa, that yes,
you can join the prayers.
Those are the people who are in a
state of sickness, and praying them in their
time, it will make it difficult for them,
or maybe make the sickness even harder.
Also, he says here, The Hanbala here, they
specify some conditions only for the two isha's,
maghrib and isha.
So some of the conditions are only for
maghrib and isha.
What are they?
They said, وَبَيْنَ الْعِشَاءِينِ يَعْنِي مَغْرَبٍ عِشَاءٍ فَقَطْ
لِمَطَرٍ وَنَحْوِهِ يَبُلُّ الْثَوْبَةُ وَتُوجَدُ مَعَهُ مَشَقَّةٌ So
they start talking now about matar, rain.
So it is allowed to combine between maghrib
and isha, only for any of the following
situations.
Rain that is heavy that soaks up the
clothes.
So if we had heavy rain, and it's
gonna soak up, and it's really hard to
drive, etc.
Then you would be allowed to do jama'
And we've done it here before.
And you can do qiyas on thalj and
al-barad and al-jaleed.
And here he says, وَلِوَحْلٍ For mud and
intense winds, cold winds.
So now you have mud.
So back in the day, they're walking on
sandy areas, or I guess it's just turab,
right?
And it rains heavily.
It's difficult to walk into the mud.
So that would be an excuse.
And we said heavy rain, hail, heavy snow,
like in the few days ago.
Jaleed, for us, it's very slippery on deer
foot or something like that, or in the
streets.
It's slippery.
The sharia doesn't want you to put yourself
in danger.
So for that, you can do jama' and
qasr.
That's why sometimes if we're here for maghrib,
we'll do maghrib and isha together, especially when
it's the later times.
What else he says?
Mud.
And then he says, رِيحٍ شَدِيدٍ Because many
people would walk, right?
Now for us, is رِيحٍ شَدِيدٍ a big
deal?
Here in Canada, if you're driving, رِيحٍ شَدِيدٍ
is not a big deal.
But maybe for the guy who walks, maybe
it is a big deal.
So he says here, رِيحٍ شَدِيدٍ بَارِدَةٍ لَا
بَارِدَةٍ فَقَطٍ So it has to be شديد
and بارد.
It has to be a hard wind.
And it has to be cold.
إِلَّا بِلَيْلَةٍ مُظْلِمَةٍ Unless it's like a strong
wind and a dark night.
Where do they get these?
They get these from the narrations, right?
Now, there's a hadith that kind of challenges
these restrictions.
And that is the hadith of Ibn Abbas.
He says, جَمَعْ رَسُولُ اللهِ ﷺ فِي غَيْرِ
سَفَرٍ وَلَا مَطَرٍ وَلَا مَرَضٍ What does this
mean?
The Prophet ﷺ joined prayers in some situations
where it was not travel.
وَلَا مَطَرٍ It was not rain.
وَلَا مَرَضٍ So it was not travel.
It was not rain.
And it was not what?
It was not sickness.
So the other things that we mentioned, that's
why they say these are reasons.
This hadith shows that these are reasons that
you could also join prayer.
So you can really, it goes back to
the urf.
Is it something that makes it difficult for
us to come to salah?
For Salatul Isha, the imam will decide, you
know what?
It's bad.
It's dangerous to travel now.
It's starting to pour heavily.
Let's pray jama'ah.
As long as the imam is okay with
it, and the congregation, they ask the imam,
and the imam says sure, then that should
be fine.
بِإِذْنِ اللَّهِ تَعَالَى Okay?
So those are some of the reasons.
And you can do qiyas on that.
Now, someone's going to ask about the late
nights and stuff.
This is a question that comes all the
time.
And this is why it's difficult to give
that fatwa.
I know some ulama give that fatwa.
And whatever I say, it's not my fatwa.
I take it from other ulama, or from
Amjad, from the council of scholars of North
America.
But the difficulty with that is that it
doesn't go into one of these categories.
Someone is saying, oh, the salah is late.
Isha is late.
The solution is for someone to do their
best to take a nap in the middle
of the day, etc.
They might say, well, my kid, your kid,
he's less than bulugh.
Then he doesn't have to.
And for him, it's not required for him.
So for him, even if he prays it
before time, it's not going to count as
salatul isha for him.
So it's not wajib for him to do
it.
But anybody that's baligh, a teenager, should be
able to.
They stay up for movies.
They stay up for movies.
They stay up for parties.
They stay up for whatever it is, sleepovers.
Those are all excuses that we let go.
I think it makes sense to not do
the jama'.
So now he says, the last thing he
mentions here, وَكُرِهَ فِعْلُهُ فِي بَيْتِهِ وَنَحْوِهِ بِلَا
عُذْرٍ This is problematic here.
The sheikh who's explaining the matin, the text,
he's saying that this is problematic because here
he's saying كُرِهَ.
It's disliked, فِعْلُهُ.
When in reality, it's muharram for him to
do that without an excuse.
So we said he has to have an
excuse to do jama'.
Either he's a musafir, we said, what else?
Musafir, or someone who's sick, or someone who,
what?
What's the third reason we mentioned?
Yeah, there's a hardship for him.
For the isha'ayn, when it's rain or
snow or anything like that.
And then he finishes by saying, وَيَبْطُلُ جَمْعُ
تَقْدِيمٍ بِرَاتِبَةٍ بَيْنَهُمَا And now he's saying that,
جَمْعُ التَّقْدِيم When you pray like dhuhr and
asr or hajj, you shouldn't pray anything between
them.
If you pray anything between them, then you
cannot do jama'.
If you pray anything between them, you want
to do dhuhr and asr, then you don't
pray dhuhr, then do sunnah, like the rawatib.
You should pray dhuhr and asr together.
That's what jama' is, that they're prayed right
after each other.
You finish salamu alaykum, Allah akbar, Allah akbar.
You do the iqamah, then you pray again
the second prayer.
So you shouldn't pray anything between them.
Or you shouldn't leave like a big gap.
You know, you pray dhuhr, you do jama'
of dhuhr and asr, you're like, you know
what, let's pray dhuhr, and then we'll go
have a coffee, and then come back.
No, then it would not count as, it
would not count as jama' al-qasr.
The last thing he mentions is salat al
-khawth.
And salat al-khawth, the fear prayer, is
the prayer that is prayed, the ulama, they
say, there's two kinds of salat al-khawth,
right?
The salat al-khawth, when you're together as
in a battle, they're in a battle, and
the imam is there, and the whole army
is together, then there is that salat al
-khawth that's mentioned in Surah An-Nisa.
Allah subhanahu wa ta'ala says, وَإِذَا كُنْتَ
فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَىٰ فَلْتَقُمْ طَائِفَةٌ مِّنْهُمْ مَعَكَ
وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِّنْ وَرَائِكُمْ
وَلْتَأْتِ طَائِفَةٌ أُخْرَى لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا
حِذْرَهُمْ وَأَسْلِحَتَهُمْ So now in the battle, and
there's about six, at least six ways of
doing it, and they're all authentic.
There are six ways of doing it, they're
all authentic.
And some of them, when you're facing the
army, and some of them when the army
is on your back, it's opposite the Qibla.
And basically in a nutshell, what is it?
Basically, the imam is praying in the front,
and let's say there's like two lines.
There's one line that prays with the imam
one rak'ah, and another line that is
watching if someone's gonna ambush them.
When the first line finishes with the imam,
the one rak'ah, they switch with the
other ones.
The other ones now will pray their rak
'ah.
The imam will end up praying two, because
we're doing qasr, they're traveling, they're fighting, so
they're gonna end up doing two.
Both of the lines will complete their salah
after, just like someone who came late.
So that's kind of what salatul khawf is.
The other salatul khawf is like if you're
traveling and you're in a state of fear.
You're in a state of fear, فَرِجَالًا أَوْ
رُكْبَانًا Allah SWT says, so you can do
it while you're traveling.
You can actually pray while you're traveling, and
even the Qibla here is dropped.
مثلاً, there's a fire, your city is burning,
like happened in Jasper, and you're just driving
out, and it's the time of salah, and
you're in your fear.
You're not gonna stop and pray, like it's
burning, it's hot.
So you pray while you're in the travel.
Inshallah, we'll pray the Isha, inshallah.
You do it while you're going.
So he says here, وَتَجُوزُ صَلَاةُ الْخَوْفِ بِأَيِّ
صِفَةٍ صَحَّتْ عَنِ النَّبِيِّ صَلَىٰ وَعُسَلَّمْ And we
said there's about six.
وَصَحَّتْ مِنْ سِتَّةِ الْأَوْجُهِ وَسُنَّ فِيهَا حَمْلُ سِلَاحٍ
غَيْرُ مُثْقِلٍ And it's sunnah for them to
have a weapon in their hand that's not
too heavy.
So he's not going to carry some huge
weapon that he can't pray with.
He'll carry a weapon that is not too
heavy.
And that's pretty much Salatul Khawf.
And we'll stop there.
Alhamdulillah, we were able to finish what we
wanted to finish.
Next week, inshallah, we'll be covering Salatul Jumu
'ah, the Friday prayer, Salatul Jumu'ah, and
possibly Salatul Eid as well.
وَجْزَاكُمْ لَخَيْرُ السلام عليكم ورحمة الله وبركاته And
we'll do the Adhan and the Iqama, inshallah.