Hamza Ayedi – Fiqh Of Salah Taught – Part 4
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AI: Transcript ©
As-salamu alaykum wa rahmatullahi wa barakatuh.
As-salamu alaykum wa rahmatullahi wa barakatuh.
Bismillah alhamdulillah wa salatu wasalamu ala rasulillah wa
ala alihi wa sahbihi wa minallah.
Allahumma la ilma lana illa ma'allamtana inna
kanta alayhimul hakeem.
Allahumma alimna ma yinfa'ana wa yinfa'ana
bima'allamtana wa zidna ilma wa irina alhaqqa
haqqan wa rizquna itiba'ah wa irina albatila
batilan wa rizquna itinabah wa adkhilna birahmatika feehi
ibadika as-salihin.
Ameen ya rabbal alameen.
So welcome everybody.
I think we're on day four for Fiqh
of Salah, and if you remember last time,
we started shurut of Salah, conditions of the
validity of Salah, and we covered a few
of them, so we're going to start with
some review.
First of all, what is a shurut?
I don't have candy, but I know you
guys don't need candy.
What is a shurut?
We're talking about shurut here, shurut of the
validity of Salah.
So a shurut is a condition, but give
me some information about a shurut in the
Fiqhi sense, in the Fiqhi books.
More like a definition, you don't have to
give me a technical, but what is a
shurut like?
A shurut is something that has to be
done before, and it has to continue throughout
the whole ibadah.
So you were going to give me an
example, what was the example you were going
to give me?
So tahara, for example, it has to be
done before Salah.
You can't do it in the middle of
maghrib, and it has to be there the
whole time.
If you get to the third rakah, and
you lose your tahara, the Salah is gone.
So shurut is a condition, shurut is a
condition.
And we said how many conditions for the
validity of the prayer?
So one is tahara, second one is?
The entrance, yeah, good.
The entry of the time of the prayer.
So the third one, give me the third
one.
Yes, covering the awrah, so those are the
three that we covered last time, mashallah.
Do you know the other three, or?
We're going to cover them today, but I
did mention the six.
Facing the qibla, niyyah, and something to do
with tahara.
Something to do with, yes, avoiding the najas
alghir ma'fu anha.
Umtaz, ahsant, you deserve like five candies, mashallah,
I owe you candy.
Jameel, so we said, what are the first
three, he answered that one.
When does the time of dhuhr begin, who
remembers?
Don't tell me, don't tell me 122.
How do we know?
Atfadhal.
When it's at its highest, and then what?
Is it when it's at its highest exactly,
or just when it starts to go over
to the, yeah, so as soon as it
goes to the west, like a little bit,
now it's dhuhr time, yeah, just past the
meridian, yeah, so when it's on the top,
okay, and it just tilts a bit, tazool,
hadath zawal, yeah, this is waqt al-dhuhr,
umtaz, tayyib.
Which two prayers have a time of necessity?
You mentioned two salawat that they have a
time of darura, that you shouldn't, you should
pray before that, naam.
Asr and ishaa, ahsantum, asr and ishaa, umtaz,
al-asr and al-ishaa, umtaz, if a
person says takbeerat al-ihraam, takbeerat al-ihraam
is when you say allah akbar, we're going
to do sifat al-salaah next week inshallah,
if a person says takbeerat al-ihraam and
the time for the next prayer enters, did
he pray his prayer on time?
Yes, he did, naam, ahsantum, because we said
the minimum he needs to do, takbeerat al
-ihraam.
Do misprayers have to be prayed in order?
Yes, we said the asr is in order,
and we said exception, for example, if there's
no time and you have to pray the
one for that time, yeah, pray that one,
tayyib, jameel.
How many types of awrah are there?
We mentioned, are you saying two?
Peace?
Okay, there's minor, major, but we mentioned the
hanabilah, they split them into three groups.
Yeah, three, right?
We said three.
We said the first one is the male
and the young lady, right?
And then he said boys under ten, basically,
so the first one, the awrah is from
the navel down to the knees, okay?
And then the second group, which is like
the young boy, right, they said just the
private parts, and then he said the third
type is the woman, and all of that
is the awrah.
Now, it's important to mention, this is the
awrah, but this is like the major awrah,
right?
But when you pray in salah, all of
her is awrah, she'll cover herself, yes, but
what about the male?
Should he pray like, in shorts, no shirt,
what do you think?
We didn't go into that.
No, he has to cover, and we have
a hadith about covering the shoulders, to cover
his shoulders, this is a hadith of the
Prophet, so he should be covering that, obviously
that's better, and to be dressed properly, but
we're saying about the minimum, and that's the
major awrah.
Do you have to repeat your prayer if
your awrah is exposed during prayer?
This happens all the time.
What happens?
What happens?
The water tastes better with your right.
What happens?
Your salah doesn't?
Doesn't count.
So, okay, and something else, so if something
not too major, not something fahish, something extreme,
something small is covered from your awrah, for
a short time, cover it, no problem.
For a long time, you don't care, you
don't even know what's happening, you're somewhere else,
then your salah is broken, and if it's
something extreme, like we said, like the example
of someone in Umrah, and his whole izar
falls off, okay, his whole awrah is exposed,
then even for a second, then his salah
would be, and maybe the salah of the
others, I'm not sure, but his salah would
definitely be, it's always like, if you've done
Umrah the first time, you're always scared, for
the males.
But if you do it the right way,
it's, I've never seen it happen in my
life, I've never experienced, alhamdulilah, may Allah, nobody,
inshallah, nobody experiences that.
So, just a follow-up question, people who
are wearing the cloth, and like that.
No, no, so if you're, like if it
comes off, you're talking about the top or
bottom?
I mean, either one of them, you pick
it up and you cover yourself, obviously.
Yeah, you just go and make wudu.
Yeah, so, you understand that in salah, you
can walk in front of anybody.
So, as long as the imam has a
sudra, and he's good, if you ever see
the videos of the harameen, people are walking
just down the aisles, adi.
So, technically, you can walk down the aisle
in front of everybody, you're not breaking anybody's
salah, because their sudra is the imam.
He's the guy we have to worry about.
If he's messing around, then it messes everybody's
salah.
But, as long as he has something in
front of him, then people can actually walk
in front if they need to.
So, basically, if your awrah is exposed, or
maybe you remember you broke your, you don't
have wudu, this happens all the time.
You're just praying and you're like, and then
you remember, oh my god, I didn't make
wudu.
And so, you just leave the salah, they
will close the gap, you go make wudu.
Over there, good luck, you have to find
a bathroom somewhere.
It's far.
And then you come back, yeah.
Yeah, it's a good question.
We're going to have Q&As, don't worry.
If you're just wearing the bottom?
Is your salah valid?
From the hadith, we get that there's an
understanding of amr, of a command from the
Prophet ﷺ that you should cover your shoulders
in salah.
There's a hadith, I don't have it with
me verbatim, but he says at least covering
one of his shoulders, one of his two
shoulders.
One of his shoulders should be covered when
he's praying.
Unless someone doesn't have anything.
That's someone's exception.
Jimmy, let's start, let's start.
Let's begin.
We get two, so having ritual purity was
the first condition.
Remember, we have six.
And I keep listing them so you memorize
them.
Okay, mashallah, Tashmeed, you already memorized them almost.
So, having ritual purity, the time of prayer
enters, covering your awrah.
Now we go to number four, avoiding inexcusable
filth on the body, clothes or place.
So, avoiding filth, najasa.
Avoiding najasa.
And we mentioned here inexcusable, because there are
excusable.
There are najasat maafoon anha.
There are najasat maafoon anha, it's excused.
And there's najasat ghair maafoon anha.
And those are the ones we have to
avoid.
So he says here, let's read.
يقول الرابع اجتناب نجاسة غير معفو عنها في
بدن وثوب وبقعة مع القدرة So he says,
staying away, avoiding the najasa, the impurities, that
are not excusable.
غير معفون عنها في بدن, in the body,
in the thobe that you're wearing, the clothes,
and the place.
So, provided you have the ability to abstain.
And we said that the person who has
no control of this, then he's not blamed
for that.
We gave some examples last time.
So the person who has no control over
that, and let's say, for example, you prayed,
and there was a najasa on your shoe,
but you never knew.
If you prayed with your shoe, for example.
Sometimes we pray with our shoes outside, and
you had no idea there was a najasa,
and you prayed, and you never knew, then
you are معفو عنها.
But if you found out later, then you
probably should repeat your salah.
We have the hadith of the Prophet salallahu
alayhi wa sallam.
Actually, it's coming right now.
So speaking about types of najasa that cannot
be overlooked.
So, we have the hadith of Jibreel alayhi
salam.
When he came to the Prophet salallahu alayhi
wa sallam, and he was praying, he's the
imam.
And he took off his shoe in the
middle of the salah.
And then when they asked him, he said,
salallahu alayhi wa sallam, that Jibreel informed him
that there was some kind of filth on
my shoes, najasa on your shoes.
This hadith proves two things.
You can pray with your shoe, number one.
Some people will get upset if you pray.
Don't pray with your shoes here.
But if you're outside, if you're praying with
your shoe, use your wisdom, use your hikmah.
But that's number one.
Number two, if you know that there's a
najasa, then you remove it.
Will you know?
I don't know.
You might know.
Let's say you're praying, and you have a
jacket, and you just changed your kid's diaper.
And there's some najasa on it from changing
your kid's, and you see it.
You smell something, and you see it.
You can take it off, throw it on
the side, and continue your salah.
That's kind of what's understood from this.
So he's saying here, there's a difference between
forgetting and not knowing.
So if it's the latter, it does not
invalidate the prayer.
Like I said, you come, and you don't
know that there's a najasa.
Whereas the former, like forgetting, will because you
had knowledge of it beforehand.
And the example of the Prophet, he didn't
know.
He entered salah, he had no idea that
he had najasa.
Jibreel, peace be upon him, is the one
who told him.
Can he just leave?
So the imam, no problem, he throws it
on the side.
Najasa on himself, and he cannot...
In this case, well he can't...
Okay, is it on something that he can
remove?
So if it's on something he can remove,
he removes it.
If it's on something he cannot remove, then
he has to probably leave the salah, and
have somebody else do the salah.
And he would leave the salah, and somebody
would step up, or he can bring him
up.
The imam can go and bring him up
to the front.
Yeah, bring him up to the front, and
that's what he would do.
But if there's something that he could remove,
he would remove it.
Qiyas on the hadith of the Prophet ﷺ.
No, continue, continue.
And we get this like, we have narrations
like, the killing of Umar radiyallahu anhu, and
that's what happened.
Umar was stabbed, and then somebody stepped up
and continued the salah.
We have narrations like that that make it
clear that, and that's what's supposed to happen.
He says here, types that can be overlooked.
So he says here, traces of najasa due
to istijmar alone are overlooked.
We said istijmar, when you go to the
bathroom, and you do istijmar, you use rocks,
or toilet paper, and you've used at least
three, you've removed the najasa, but there's still
something left, right?
He said this is overlooked.
شرعاً يعني.
And other things we mentioned in the Fiqh
of Tahara, small amount of blood from pure
animal, like I think it was Ayman who
asked last time, if you have some blood
from an animal you're allowed to eat that
comes on your thawb, that's okay.
So small amounts of najasat, they are overlooked.
No problem about that.
طيب.
Now he talks about, he says ومن جبر,
جبر from the word to join something together,
when you have a break or something like
that.
Remember the جبير we talked about in Tahara,
about tayammum.
He says ومن جبر عظمه ومن جبر عظمه
أو خاطه بنجس بنجس وتضرر بقلعه لم يجب
ويتيمم إلا يغطه اللحم Interesting here.
He's talking about if someone use something najis
to fix an injury.
Let's say you're injured, you're hiking, and you
broke a bone or something, and the only
thing that you found to fix your bone
is something najis.
I don't know.
You found a bone of a pig or
something, and you took it and you tied
it or something like that.
Or مثلا, you have a huge cut, and
you sewed it or stitched it, with something
that's not najis, skin of a pig or
something.
I'm just giving examples here.
So he says if someone use something najis
to fix a broken bone, stitch a wound,
and it is harmful to remove it.
If you can remove it, you remove it.
But it's harmful to remove.
If you remove it, it might harm you.
It might risk of infection or more injury.
And it is not covered by his flesh.
What does that mean?
Let's say you stitch something with something najis,
and then the flesh covered it.
He's going to say anything inside in our
body, it's معفو عنه.
It's forgiven.
Anything najis under the skin, in your stomach,
there's najasat in your stomach right now.
Right now there's najasat in your stomach, in
your body, too much blood, that's معفو عنه.
So he's saying, and it's not covered by
his flesh, then he does tayammum in addition
to wudu.
They say you do tayammum here after your
wudu, or before, but they say after is
better.
Why?
Because you have some najasa there with you.
You have some extra najasa, like if you
use something najis.
He says because najasa inside our bodies are
overlooked, that's the flesh part.
If he's able to remove it without harm,
then he must, right?
And we said, if you can remove it,
remove it.
If you can't, so he can do tayammum
before or after wudu, but better to do
after.
نعم And then now that he starts talking
about the place of prayer.
So now we talked about kind of the
clothes.
What about the place of prayer?
Are we allowed to pray anywhere?
ما رأيكم؟
النبي صلى الله عليه وسلم said جعلتي الأرض
مسجداً وطهوراً No?
فضل That's it?
Only two?
So we have the general hadith.
One of the things that the Prophet was
given as a prophet, which is different than
other prophets, was that he was, the whole
earth was made a place for prayer.
This is from khasais, and the Prophet that
جعلتي الأرض مسجداً وطهوراً The whole earth has
been made for him as a masjid.
So alhamdulillah, back in the day, the Jews
and the Christians, their prayer had to be
in the places of prayer.
You know, in the churches and the synagogues.
For the Prophet and for his ummah, everywhere.
Except these places.
طيب What are these places?
He's going to mention eight things.
The eighth one is kind of part of
all of them.
But let's look at them.
I thought I had a list.
طيب So, prayer is not valid if it
is done in the following locations.
So he says here, وَلَا تَصِحُّوا بِلَا عُذْرٍ
فِي مَغْبَرَةٍ وَخَلَاءٍ وَحَمَّامٍ وَأَعْطَانِ إِبْنٍ وَمَجْزَرَةٍ
وَمَزْبَلَةٍ وَقَارِعَةِ طَرِيقٍ وَلَا فِي أَصْطِحَتِهَا So he
says here, that prayer is not valid.
You cannot pray in a graveyard.
What makes up a graveyard?
He says in the footnotes here, if there's
two graves, now it's a graveyard.
So if it's just one grave, then that's
fine.
Then that is fine.
If that's fine, how can we pray in
the Masjid al-Nabawi?
If you've been to the Masjid al-Nabawi,
or you've been to the Masjid al-Amawi
in Syria, and other masajids, they have graves
in the middle.
I've been to Masjid al-Amawi.
Anybody here been to Masjid al-Amawi in
Syria?
One of the oldest masajids.
If you go there, there's a shrine, a
grave in the middle of the masjid.
The masjid is probably destroyed now.
I think they say it's Nabi Yahya or
something.
They say this is the grave of Yahya
alayhi salam.
And it's in the middle of the masjid.
Somewhere in the middle.
What about the Masjid al-Nabawi?
Umar and the Prophet salallahu alayhi wa sallam
and Abu Bakr radiyallahu anhu were both buried
there.
And that's one of the issues they had
actually when they wanted to expand.
They said, how do we expand that way?
How are we going to expand that way?
And so they had to.
That was a special, that was a darura
for them.
And so they built around it.
And so nobody prays there or behind it.
But they had to do it to expand.
If you've been there, you understand.
Because Masjid al-Nabawi is not like Masjid
al-Haram.
Masjid al-Haram, the Qibla is one Qibla,
the Kaaba.
But Masjid al-Nabawi, the Qibla is one
Qibla.
It's one direction.
So you can only expand that way.
You cannot expand this way.
So it's problematic.
And subhanAllah, people keep, more people keep coming.
What is shirk?
Which part?
So if you're in a place where there's
a grave, don't pray there, behind it.
But you pray in front and you'll be
fine.
There's a grave there, but it's not a
maqbara.
And that's why the muallaf, he says here,
it has to be at least two.
The maqbara, it has to be two or
more.
And that's what would make it like an
actual maqbara.
So a grave, three graves or more.
And this is straight from the hadith.
And the Prophet, he did straight nahi on
praying in the maqabir.
And you can see why.
You can probably see the hikmah, right?
Because there's dead people there, people will take
them as ilah, as a god.
And we see it now happening.
People do that and they go and they
give offerings and things like that.
And it happens everywhere.
As long as you're not facing it intentionally
and stuff like that.
A lot of the sahaba are there.
It's right next to the Masjid al-Nabawi.
That's normal.
As long as it's not taken as a
place of worship.
Then we have the bathroom, the toilet.
So he says, khalaa in Arabic is the
place where you do your business.
And it could be usually a place outside.
So if you have a bathroom in your
house, you cannot pray there.
If you have somewhere where there's a toilet,
you cannot pray there.
Obviously because it's a place of najasa, shayateen.
And then he says hammam.
Hammam now is the bathroom, but hammam back
then used to be the place where people
showered.
And we still have them in Turkey and
other places.
They call them hammam.
I think so.
And it's a place where people shower.
It's like huge showers.
They did tahreem on that.
Why?
They said because the awrat are makshufah in
those places.
People's awrat are uncovered in these places.
They're like saunas and spas and stuff like
that.
That's what he's talking about.
So places where people take showers.
The hammam.
A place where the camels sleep and eat.
So this is from a hadith.
The Prophet ﷺ mentioned the places where the
camels sleep and eat.
The slaughterhouse, al majzara, not a butcher's store,
but the majzara, the actual zabah.
There's lots of najasad, blood everywhere.
So it's not a place for prayer.
Mazbala, places where trash is collected.
Obviously najasad everywhere.
And it smells bad.
And then he says in a road.
Obviously you should never pray in a road.
Or in a path where people walk.
Because you're obstructing people.
Yeah.
Especially in our countries.
In Muslim countries.
So if this is something of a urf.
Urf is something known amongst the people.
And they do it.
And they're not sitting there after salah.
It should be fine.
Because it's not a tariq anymore.
In our countries.
I've been there.
It's Jum'ah prayer.
Everybody knows it's not a tariq anymore.
And it's known.
I mean.
Unless it's harmful to people.
But people know.
Usually they walk there.
And they take their carpets.
And they pray outside.
This should be fine.
Here we wouldn't do it.
Back home we have urf.
And here we have urf.
So that's why the urf is so important.
Al urf muhakkam.
So al urf has a lot of things.
Forget urf.
If the police come and see it.
Then we're in trouble.
So I think the police have been here
in the last few weeks.
Outside and I think in other locations.
At the door of the masjid.
If you prayed in the northeast.
I was told they were at the door.
And so we shouldn't do it for fire.
Fire regulations etc.
We shouldn't.
It makes sense.
That you shouldn't pray in the way.
Don't pray in the way.
Your khushu won't be proper.
And so that's why you shouldn't pray.
But sidewalks are fine.
They say sidewalks are fine.
During Juma.
During Juma.
In the Muslim countries.
My understanding.
I'm not sure how many non-Muslims are
there.
But during Juma in Muslim countries.
You're either praying Juma or you're sleeping.
So nobody shops in that time.
So people will be praying Juma.
And people know this is Juma time.
This is like nobody.
Nobody is being obstructed.
You expect cars to be parked everywhere.
Is this the right thing?
I'm not saying it's the right thing.
But I'm just saying.
Until there's a masjid that's built.
There's other.
When I was in Riyadh.
There's so many masjids.
Where I was in Riyadh.
I think it's the most masjid populated place
on earth.
There's so many masjids.
That only few of them are designated Juma
masjid.
What does that mean?
Juma time.
Some masjids are not allowed to do Juma.
Because there's too many masjids.
So they can fill them up.
In that case.
There shouldn't be people praying outside.
Actually it's too hot.
I don't know how people pray in the
summer in those places.
But if there's other.
Then it would be considered.
Then he mentions the roofs.
Of the above places.
So the roofs of those places.
Still are not considered.
Allowed to pray there as well.
So let's quickly.
The graveyard.
The bathroom.
The place where people shower.
The place where the camels sleep and eat.
Slaughterhouse.
Places where there's trash.
Middle of the road.
And the roofs of all those places.
Think of the places that you frequently go
to.
And just make sure that.
It's not one of these places.
What if there's?
Trapped in a bathroom.
So we mentioned about the guy who's trapped.
Like the prisoner or someone who's trapped.
And there's no other place.
There's no way for him.
Then he's Muqtar.
He will pray in that place.
So in the time of dire need.
You have to do it.
Remember we talked about the prisoner?
And sometimes even they have najasah on their
clothes.
And they will still pray.
Because in the salat al-kahanat.
And al-mu'mina kitaban mawkud.
So the prayer has to be prayed.
On time.
So we're done.
Tahara.
Time of salah.
The entry of time of salah.
Covering the awrah.
Avoiding najasah.
How many left?
Two left.
We'll do them inshallah.
The next one is facing the qibla.
Jameel.
So you've done all this.
You've done your tahara.
The time of salah entered.
You've covered your awrah.
Good job.
You've avoided any najasah.
And then you face that way.
And then you pray.
Your salah is not valid.
And we're going to talk about the person
who has the ability to find out the
qibla.
And the person who doesn't have the ability
to find the qibla.
And also, are you a muqeem or a
musafir?
Are you local?
Or are you traveling?
Because it makes a difference.
If you're local, the masajid have their qibla.
You have a qibla.
It's a known qibla.
So there's no need for you to go
do ijtihad.
To go figure it out.
Figure the directions out.
So let's start.
Facing the qibla.
The one before, we have ayat about it.
I forgot to mention the ayat.
Allah SWT tells the Prophet SAW, وَثِيَّابَكَ فَطَحِّرُ
Make sure that your clothing is pure.
We have ayat on qibla as well.
فَأُولِّي وَجْهَكَ شَطْرُ الْمَسْجِدِ الْحَرَامِ So, face your
qibla, right?
Towards masjid al-haram.
So he says here, وَالْخَامِسِ This is the
fifth one.
وَمُتَنَفِّلٍ فِى سَفَرٍ مُبَاحٍ This is the first
sentence.
He says that istiqbal al-qibla, facing the
qibla وَلَا تَصِحُوا بِدُونِهِ إِلَّا لِعَاجِزٍ So it's
not, the salah will not be sahihah, it
will not be valid, إِلَّا لِعَاجِزٍ Al-'ajiz is
the person who has a reason, he's unable.
So he says here, unless you have fear,
or you're unable, example, you cannot move due
to sickness.
For example, someone is sick, he cannot move,
he's in a hospital bed, he cannot move,
he has to be in that direction, tied
up in a direction, away from the qibla.
Prisoner, I gave you guys the story of
that British brother who was on that plane,
he has no idea where he is, which
direction, Allah A'lam, so he just, wherever
he faced, and he prayed.
So that's the a'ajiz.
Or one who is on permissible travel, he
says here, وَمُتَنَفِّلٍ فِى سَفَرٍ مُبَاحٍ مُتَنَفِّل, number
one, he's doing nafil, مُتَنَفِّلٍ فِى سَفَرٍ in
travel, and it has to be mubah travel.
Because remember we said that travel, if it's
haram travel, then you cannot use rukhsah, yeah?
The Hanaba, they say, the rukhsah, the concession,
is for someone who's doing it for a
halal reason.
But for someone who is not doing it
for a halal reason, he's doing a haram
trip, he's going to do something haram, then
he loses the rukhsah, he loses the concession.
So he says here, one who is on
a permissible travel, we have hadith of the
Prophet, when he was traveling, that he would
be traveling, and he would pray, and he
would not be on the qiblah all the
time.
طبعاً, if you're going from if you're going
from Mecca to Medina, if you're going from
Mecca to Medina, which way is the qiblah?
It's like south of you, right?
So obviously you cannot face the qiblah if
you're traveling that way on an animal.
So you cannot really face the qiblah.
So the qiblah is behind you.
But the Prophet would do that trip, and
he would pray his nawafil.
So it has to be, he's saying, for
a voluntary prayer, and you're traveling, a permissible
travel.
You're traveling, it's naafilah, and it's a permissible
travel.
He says here, it is not permissible for
a resident to do this.
Obviously, because we say it has to be
musafir.
So if you're a resident, you can't do
that.
Once he arrives at his destination, he can
no longer do this.
So if I'm going from Calgary to Edmonton,
I can do that, and it's a naafilah
salah, I can do that, no problem.
I don't have to face the qiblah all
the time.
But as soon as I arrive to my
destination, then I lose that rukhsah.
It's only done while on the road.
Not allowed if traveling for haram reason.
We said it has to be for a
valid halal reason.
If a resident wants to pray a sunnah
while sitting in a car, it is fine,
provided he must start off facing the qiblah,
and then if the car moves to a
different direction, then that is okay.
Remember we said there's a lot of takhfeef
on the nawafil.
So as long as he starts it in
the right way, then it should be fine,
inshallah.
So the jama'a wal qasr, you're talking
about shortening the prayer.
The chapter is going to come up, inshallah.
We'll cover all of that, inshallah, when it
gets there.
Now we're just talking about the voluntary prayer
that is done while traveling for a permissible
travel.
That one we'll cover, inshallah.
Might as well just wait for a time.
Then he says here, وَيَعْمَلُ وُجُوبًا وَفَرْضُ
قَرِيبًا مِنْهَا إِصَابَةُ عَيْنِهَا وَبَعِيدْ جِهَتِهَا He's talking
about the qibla.
If you are in the location of the
qibla, what's the qibla?
The ka'bah, Mecca, okay?
And you can see, you have to face
it exactly.
If the ka'bah's in front of you,
you can't be like this.
You have to face it exactly.
And that's why in the haram, you see
how they pray, it's like they face their
whole body around.
So he says, if you can see the
ka'bah, then direct yourself directly towards it.
Otherwise, just face the general direction of it.
If you're doing مثلاً سعي, and you know
it's like right there, you can kind of
face عادي, no problem.
You know, if you're in the city of
Mecca, and everybody knows the qibla's that way,
and the ka'bah's that way, then you
just face it, no problem.
And all of us here are like that.
He says, وَيَعْمَلُ وُجُوبًا بِخَبَرِ ثِقَةٍ بِيَقِينٍ So
now he starts talking about, طب, if you
don't know what it is, then you're allowed
accepting one Muslim's opinion who is upright, okay,
so someone who's ثقة, someone who's trustworthy, you're
allowed to take his opinion.
So here, either you are someone who knows
how to find the direction, and you look
for it, or there's someone who's trustworthy, and
you come to a place, and there's an
imam, and you ask him, or a Muslim,
and you ask him, and he tells you
مثلاً the qibla's is this way, then you
should be fine too, to take his خَبَر.
He says, ثِقَةٍ وَبِيَقِينٍ وَبِمَحَارِيبِ المسلمين.
المحراب is the, it's like this, this is
like a محراب, I guess you'd consider this
a محراب.
The محراب is like the place where you
pray, like the closed area where you pray.
In Surah Maryam, right, it's mentioned.
What's the ayah?
من المحراب من المحراب مراجعة سورة مريم It's
Surah Maryam, right?
نعم نعم صح So the محراب, so he
says here, or if you see a محراب
of the Muslims, then you just pray toward
his direction.
So I'm going to Edmonton, and I guess
I go to the masjid, and they're saying
it's this way.
خلاص And you can trust it.
Do you have to do some investigation?
Get your team together, figure out the direction.
No, خلاص.
They told you it's this way.
It's a masjid.
Make sure it's a proper masjid.
It's not like a حبشي masjid or something
like that.
Because there's some other sects that pray like
southeast or something, different direction.
But just make sure it's not one of
those.
Yeah, so it's assumed that the upright Muslims
are praying towards it like in a mosque.
It's assumed.
Someone from Sunnah Jama'ah, nothing shady about
that.
طيب طب if traveling, and then he says
here, وَإِنْ اشْتَبَهَتْ فِي السَّفَرِ اجْتَهَدَ عَارِفٌ بِأَدِلَّتِهَا
وَقَلَّدَ غَيْرَهُ وَقَلَّدَ غَيْرُهُ عفواً غَيْرُهُ غَيْرُ that
person does the تقليد.
So if traveling, he says if you're traveling,
exert effort to find the قبلة via signs.
ايش يعني via signs?
There's ways to find out.
The sun is rising, the sun is setting,
you know, the shade.
What else?
Compass will help too.
If you have a compass.
No, no, I know the phone.
We're assuming the phone is broken all the
time.
The phone breaks, you have a compass.
The compass breaks.
Your prayer mat has a compass sometimes.
But we want to know like in dire
conditions.
Because this is where this is really useful.
يعني your phone's all break, you know, and
we don't know what to do.
I don't know if this happened to you
guys before.
It's happened to me before.
And everyone panics and which way and then
they start fighting.
No brother, wallah, it's this way.
You want to know, so what do I
do?
And what are we responsible for?
So he says here نعم اجتهد عارفون بأدلَّتِهَا
There's signs.
Some people know.
Especially those who travel, do hikes and stuff.
They know how to determine the direction if
you have a compass.
جميل Then he says, if you don't have
the tools to do that, then you are
مقلد.
You are a follower.
والمقلد, he follows the one who knows.
تمام And so as a مقلد, as a
follower, a blind follower, you follow one who
has knowledge and can determine it via signs.
طب Can I ask a non-Muslim for
قبلة?
Yeah, so I mean, you ask a non
-Muslim, which way is east?
And he's like, I don't know, could be
there, there, there.
So that's useless.
But if you ask another non-Muslim, yeah,
east is this way because of the cloud.
A new guy is here.
So yeah, if that's your only choice, you're
going to have to use it.
تمام Yeah, his phone is not broken.
He's got a نعم He's got a phone
that doesn't break.
London, Ontario.
You're going to London, Ontario?
Where are you going?
London, like UK.
A plane?
Okay.
Because I was going to say London, Ontario
is longer, right?
No, by car.
By car is fine.
Two days, huh?
Five, eight hours.
And then you end up praying.
Okay, so what's the question?
Yeah, that's why here you're معذور.
Remember we said إلا لعذر What did the
muallib say?
He says إلا لعذر إلا لعاجز What are
you going to do?
Until you're in the air, the first priority
is إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِينَ كَتَبًا قُوتًا
To pray on time.
That's the first priority.
And so if you're going to be out
of time, and four salawat are going to
be gone, then you're عاجز What are you
going to tell the pilot?
Turn so I can pray?
You can't do that.
Unless you can determine the qiblah.
When I used Saudi Airlines a couple of
times, when they used to have the flight
from Riyadh to Toronto, the 14-hour flight,
yeah, so they had a مسلة Saudi Airlines
had a مسلة and they'll tell you the
qiblah is that way, Makkah is that way,
so you can pray.
On the plane, yeah.
Yeah, that's what I'm saying.
And that's why in the plane, والله أعلم
I see that there is some أعذار here
for the people to even pray sitting down.
Because you have you cannot pray in the
exit.
There's no other places.
حمام, مش عارف If you stand, خشوع is
gone forever.
Unless the lights are off and everyone is
sleeping and you can figure it out, مش
عارف how.
But other than that, or you can take
a Saudi Airlines or make us an airline
that has a prayer space.
تفضل Everyone is going to travel now.
يلا طيب
ها You're stranded on a 2 by 2
on an ocean.
ها How would you know the direction?
If you're in the ocean, if you wait
long enough, you'll see where the sun is
coming and falling and setting.
Eventually you'll figure it out.
Your first صلاة, you can just do istihad.
I don't know, your plane came this way,
you're like, Oh, that was, if you survived,
you survived, and then you figure it out.
نعم What's the degree?
25 Something like 25, 23.
طيب Let's get back to business, because we
have to finish before the adhan.
So he says, now if you don't know,
you blindly follow.
You can also ask a non-Muslim, which
way is east?
طيب Here's the problem.
If you pray, if you're in that 2
by 2, if you're in that place, and
you don't exert any effort, and you don't
ask, there's no where to ask there, but
you don't do any effort, and you just
pray, then your صلاة will not count.
Does that make sense?
So if I go travel to, to, I
don't know, some, somewhere far, go on a
hike on a mountain, and I don't bother
using the compass, I don't bother asking the
other hikers, I saw hikers coming by, my
phone broke again, and I saw them coming
by, but I'm like, you know what, I
don't want to ask them, let's just pray,
whatever, then your صلاة wouldn't count.
Your صلاة wouldn't count, because you didn't put
the effort to figure out your قبلة.
This is a short for صلاة.
What if it ends up being in the
right direction?
مقبولة or غير مقبولة?
He says غير مقبولة.
Let me read what he says.
He says, وَإِن صَلَّ بِلَا أَحَدِهِمَا مَعَ الْقُدْرَةِ
So he says, if you pray without doing
any of the two, يعني doing اجتهاد, you
were able to, but you didn't.
Or asking someone else, or following, but you
didn't.
مَعَ الْقُدْرَةِ قَضَى مُطْلَقًا And in fiqh when
he says مُطْلَقًا, whether you were right or
wrong.
If you ended up being in the right
direction, you still repeat the صلاة because you
were negligent of your obligation here.
So he says here, if a person prays
without exerting effort or without blindly following a
person who can determine the قبلة via signs,
even though the person had the ability to
do either of these two things, then the
prayer is invalid and needs to be repeated,
even if the direction turned out to be
the correct one, because he's considered negligent.
Someone had his hands up.
Yeah, I think it's, I think the evidence
is obvious.
We have, if you've been to, if you've
done Hajj or Umrah, you've been to Masjid
al-Qiblatayn, right?
The story of the Qiblatayn, right?
When the ayat came down, they were facing
Jerusalem.
The Qiblah of the Muslims used to be
Jerusalem.
And then the ayat came down, and we
have the famous story in أسباب النزول, it's
mentioned that in one masjid, they were praying
towards Jerusalem.
And then one guy walked by and he's
like, what are these guys doing?
The ayat came down, but it never reached
these guys.
So he basically told them, and they changed
the Qiblah in the middle of the Salah.
So that's plenty of evidence right there that
you can't do that when you find out.
You can't do that when you find out.
And it's happened before, I don't know, you've
been praying, and then, you know, somebody comes
and just moves you.
They just move you.
And it happens when you're in the right
direction, then they move you to the wrong
direction.
And then you're like, استغفر الله.
نعم.
لا, إذا اشتهت, and you've done all you
could, then you'd be fine.
Yeah, you'd be fine.
Because you've done your work, someone tells you
after, you're like, you were supposed to face
that direction, خلص.
خذر ما شاء الله.
Because you did your فاتقوا الله ما استطعتوا.
That's like the last, that ayah, you always
go back to it.
طيب, الحمد لله, we've done our Taharah, the
time of Salah has entered, we've covered our
awrah, we avoided the najasa, we faced the
Qiblah.
What's the last one?
Yes, النية.
النية is the most important one.
And I'm going to tell you up front,
the Hanbal are very strict about it.
And I'm going to mention a few things
because they go into a lot of details
about it.
And I said, we're going to try to
follow the book, but sometimes we might just
mention some more, kind of more clear opinions
that are almost widespread now.
So let's go about the intention.
He says here, السادس النية, number six is
النية.
فيجب تعيينه معينة.
Okay?
He says here that you have to intend
the prayer.
So if I want to pray Maghrib, I
have to intend Maghrib.
I cannot go to Maghrib and just have
the niyyah of Asr or something.
You have to intend Maghrib.
He's saying here.
And then he says, وَسُنَّ مُقَارَنَتُهَا لِتَكْبِيرَةِ إِحْرَام.
وَلَا يَضُرُّ تَقْدِيمُهَا عَلَيْهَا بِيَسِيرٍ وَشُرِّطَ نِيَّةُ إِمَامَةٍ
وَأْتِمَامٍ طيب, let's explain some of that.
So he says, you must assign a specific
intention.
يعني, do you have to say طبعاً التلفيظ,
this مسألة التلفيظ والنية, right?
It became famous that this is a Shafi
'i opinion.
لكن if you do some research and there's
a imam I trust a lot and he
did a lot of research on this one
and he was saying that أصلاً, this is
not something مفهوم من كلام الشافع if that
makes sense.
الشافع رحمه الله he mentioned some things and
from his words they understood that, يعني they
misunderstood that he was saying that you should
say it with your mouth.
And so this shaykh was saying that pretty
much all the imams say you're not supposed
to say it.
In a way to I'm making intention to
pray dhuhr for rak'ahs, you know, like
some people do that.
And some said it's okay to do it
in private by yourself quietly if you feel
like that helps you.
But you have to have a niyah in
your heart.
طبعاً a niyah is in the heart.
But why do these people say you say
so you remind yourself.
طيب بس طبعاً if someone walked in right
now, like some brothers walked in right now,
okay, you guys saw them.
صح؟
طيب What did you think they were praying?
مغرب مغرب.
Anybody disagree?
Think it was fajr?
خلص So he was saying that the observer
knows their niyah.
Why would they themselves not know the niyah?
They're going there, it's like maghrib time.
They're obviously not praying.
So the niyah is pretty obvious.
Okay, and yeah, it doesn't have to be
that technical.
So he says he does not have to
intend fard because it's already understood to be
that if you're intending to pray maghrib.
But he says if he does not specify
the specific prayer in his intention, then it's
considered a naafilah.
If you just get up and go pray
without niyah, then it's considered a naafilah.
Now usually if people drive in their car,
okay, and then come here, they're obviously intending
that salah.
Pretty obvious.
And it's hard to find a scenario where
someone is just getting up and praying.
I don't know, can you guys tell me
a scenario where somebody just gets up and
prays and he doesn't know what he's doing?
There is a scenario, maybe there's a kid
and his dad's like, yalla, yalla, let's go
pray.
And he's like, no, no, wait.
And then he gets up and his dad's
praying and the kid's behind and he has
no idea.
Is it fajr, asr, mish'arif, or he
just woke up, you know, in Ramadan.
It's like, you know, you don't know.
It's like, you know, he just woke up,
he made wudu, his dad is like yalla,
let's pray, and he doesn't know.
Is it asr, dhuhr, right?
Yeah, you can think of another scenario.
Taba'un, you're not supposed to.
No, because Allah, we have a ayah that
says, لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سَكَارًا It literally
says, don't approach salah while you're intoxicated.
Yeah, حَتَّى تَعْلَمُوا مَا تُقْرُونَ Because, they say,
because the sakran is like غير عاقل.
Yeah, so someone who cannot make an iyyah.
He cannot make an iyyah, so how can
he, yeah, he doesn't know what he's doing.
He's going to face that way, he's not
going to have tahara, he's going to be
like, فخلاص يعني.
واضح, so far, so then he says, you
can say it loud enough so only you
can hear it, and doing it only with
the heart is also allowed.
It is recommended to do it loud enough,
so نعم طيب.
جميل.
Then he says, iyyah should be completed before
Takbir al-Ihram.
Yeah, so you should have the iyyah, you
shouldn't say Allahu Akbar, and this happens, I'm
sure it happened to you, you pray, let's
say you're someone who's following the imam, okay,
you pray, and then you're like, what am
I praying, dhuhr or asr?
You shouldn't do that.
Break your salah, make the iyyah, and then
Takbir al-Ihram again.
Because you should have your iyyah before Takbir
al-Ihram.
Because it's a shart, remember?
So shart has to happen before the actual
salah.
So you have to know you're in that
salah.
It does happen sometimes.
I remember when we were in the university,
we're just used to finish class and head
to the prayer space.
And sometimes you're thinking, exam, did I get
it right?
And so you go there, you say Allahu
Akbar, and you're like, what am I doing?
Is it dhuhr, asr?
You have to make sure that your iyyah
is there.
Okay?
No, you don't have to just walk away.
He said something interesting here.
Okay, what time is isha?
8.18. What if someone makes niyyah for
isha right now?
Does that count?
Because remember we said dhuhr al-waqt.
We have to do it in the time
of isha.
So he mentions here in the footnotes, you
should do it after the time.
He said there shouldn't be a big gap
between the niyyah and the salah.
So you shouldn't make niyyah for isha and
pray it at 11pm, right now.
Just make sure.
Remember, your niyyah will come up when you're
going to do it.
It's going to come up, but naturally, when
you hear the muadhin make the adhan, naturally
you're going to get up and go there,
and you're going to be like, this is
isha.
We know this is isha.
Okay?
You can make the iqamah, no problem.
But we usually follow if the iqamah is
8.50, we'll make the iqamah 8.50.
Can you do the iqamah right after the
adhan?
No problem, yeah.
No problem with that.
This is what's coming now, and
this is one of the problematic masaa'il
about the imam and the ma'moom.
Because a lot of the malahab, they put
all the weight on the imam.
Whatever the imam does, everybody has to it's
going to count for the ma'moom as well.
So he says here the hanabah, they say
you should make an iyyah also that if
you're a follower so you're imam or ma'moom.
Right?
And this could be problematic because can someone
who's you know and if someone joins behind
you, can you change in the middle of
the salah?
Like if you're behind the imam, you came
late and you're behind, you prayed behind, now
wait, obviously you're praying behind him, your intention
is to be, right?
Because if you join the salah now, like
if someone leads the salah now, you join
as a ma'moom, ma'moom means follower, okay?
Is your niyyah that you're going to lead
the salah?
Right?
Here they get very specific and they say
what if two people what if all of
us now get up and pray isha and
all of you have the intention to be
the imam?
Yeah, what happens then?
Right?
So some of them will say your salah
is not valid, okay?
And that wouldn't happen I don't know if
someone experienced something like that, that wouldn't happen
We'll look at this right after we finish
So let me just read here what he
says He says And then he says here
Niyyah specific for an imam or follower should
be done respectively So he says that you
should do your niyyah for if you're imam
or a ma'moom, imam is the one who's
going to lead and the ma'moom is the
one that's going to follow.
You cannot change the niyyah after starting the
prayer, and this makes sense example if follower
then you cannot have others join Right?
And so he's saying here that if you
are a follower, okay you cannot have others
join you after, and this is problematic if
someone if you're praying isha and you come
in and you're a follower and then someone
comes and joins with you, so is their
salat valid as well?
This is some of the masaal that are
tied with this He says you can change
fard to nafil but not the opposite This
makes sense, if you're in a nafil, can
you change it to a fard?
No.
If you're in a fard you can change
it to a nafil, your niyyah, okay?
So if you're praying something like, I don't
know, dhuhr or you can change it to
a niyyah We have the hadith of Muadh,
if you guys know the story He used
to pray I believe salatul isha with the
Prophet and then he would lead his people
He would be the imam So he would
pray that would be fard for him The
second one technically, is it fard?
The second one technically it's nafil for him,
the second isha, he's praying two isha How
many?
He's praying two isha So So here it's
kind of clear that, and the Prophet didn't
do inkar, he didn't stop him and say
don't do that Muadh and he knew about
it, and had it been not acceptable he
would have told him, right?
And that's why in Jum'ah, the khateeb
will pray here, will pray two Jum'ah
Right?
Technically the second one would be a nafil
for the imam but it will still count
for everybody else, does that make sense?
That's why sometimes we'll mention some and actually
even the sharih here, Sheikh Ahmad Al-Quaimi
he even went against the author and he
said that that this is not the madhab
because here he's going to talk about a
follower can leave the Jum'ah due to
an excuse and pray on own We talked
about this, this happened with Muadh as well
Muadh, he would make his isha long sometimes
so a man left the salat right?
and he finished by himself the Prophet didn't
tell him to repeat and then the Prophet
said are you trying to cause fitna, why
do you make the salat so long?
So they say that you're allowed to leave
for an excuse if we're praying right now
and there is an excuse, what's an excuse?
Job interview?
No Let's say something urgent has to happen
and the sheikh decided to read Baqar you're
like ok, this will only take two minutes
Sheikh Hamza usually reads half a page, and
today I decided to just go on and
you're like I have to be somewhere something
extremely important maybe it's a job interview, yeah
maybe it is and so he will change
the niyyah to mufarid, I'm going to pray
on my own and he will finish the
salat and leave and that should be acceptable
there are some excuses, the person will know
now if you're towards the end of the
salat, you shouldn't do it if you cannot
finish before the imam, obviously it doesn't make
sense obviously it doesn't make sense so you
should be able to finish before the imam
by a good distance, let me just finish
this one Jamil he says here, if imam
prayer becomes invalid, then so does the followers
this is where it gets a bit problematic
if the imam's prayer becomes invalid, then so
does the followers that means that if the
imam is up there and his salat becomes
invalid I don't know, like he found out
this is najasa, or he doesn't have wudu
and then he says here that the salat
becomes invalid, it's a bit problematic because now
all the people's salat is gone, and there's
no there's no clear evidence let me just
read what the imam says here he says
here he says yeah, that's
why you need a sharh because even the
Arabic is difficult he says right, so
he's saying that that yeah, so he's saying
that the ma'moom, the one who's following his
salat is gone if the imam breaks his
salat, not the opposite and then he says
in the footnotes here he says no his
salat shouldn't be broken if he breaks his
salat if a munfarrat breaks his salat, or
if the imam breaks his salat for a
valid reason, like I said, he will bring
someone else up, and he will lead the
salat, and the salat will continue and like
I said, we have what happened with Umar
it's very clear his salat did not break
everybody's salat, and he woke up after Umar,
and he's the khalifa, and he's a faqih
he's from the fuqaha of the sahaba and
did they finish the salat he said?
they said yes okay, so the salat counted
here, in these situations the person should if
the imam breaks his salat someone else can
cover for him, and it should be it
should be fine it says if the imam
changes his intention from imam to follower or
individual it invalidates his prayer and the followers,
and even this this is a strange opinion
why?
because that wouldn't happen imam is leading the
salat and then all of a sudden he's
like I'm going to be an individual person
nobody will know, how will you know his
intention changed?
you're not responsible for that what if the
imam somewhere else, he's not even focusing is
that going to affect your salat?
it shouldn't but that's why we should always
make sure that the one who's leading the
salat he's fit for the position that he
knows the niyyah, he knows the shurut so
someone who doesn't know the shurut of salat
should not be leading the prayer, if someone
doesn't know the shurut of salat, then he
should not lead the prayer so those are
six, alhamdulillah we finished at the adhan so
having ritual period, tahara the entry of time,
covering da'awrah, avoiding najasa facing the qiblah
those are the shurut, those are the things
you have to have before you pray isha
right now so make sure you have them
right now we're going to do the adhan
inshallah and pray we'll pray right away inshallah
inshallah next week we will be covering the
description of the salat, and say this is
one of the most important abwab in fiqh,
the description of the salat, so inshallah hope
to see you all there, wassalamu alaykum wa
rahmatullah