Muhammad Carr – 16 Prayer Times Ba Fadl’s The Short Abridgement
AI: Summary ©
AI: Transcript ©
Family. One final demo, Allah in there, saluka element in family.
Allah in Nana said, look ill. And nefia, what is going to talk
about? Allah Ketu Alhamdulillah, all thanks and praise due to Allah
subhana wa Taala for his many blessings that He has bestowed
upon us, we beseech ALLAH SubhanA wa Taala to increase us in those
blessings. Alhamdulillah, by the grace and mercy of Allah subhana
wa taala, we have reached lesson number 16 in terms of our reading
of
Al muhtasar Al Latif but father's short abridgement. Today we're
going to start with the lesson dealing with salah. Moving to the
slide the meaning of Salah. There are two meanings. There is a
literal meaning, and then there is a technical meaning. The literal
meaning of the word Salah refers to dua, literally, there is an
example in the Holy Quran plus behind what a says hood mean,
amwadi, musada, hero, what is a key him behave. Was only aim in
second alone, the word salah, they refers to dua, your supplication
when you exact the arm stacks, then do pray for them, for indeed
your prayer, indeed your supplication. So there we find the
word Salah being used in its very literal sense. What is the
technical meaning of the word salah? Technically, the word Salah
refers to aun, certain actions, walun and certain statements,
afar, actions and statements moved at a Hatton be tech, beard, slim,
these actions, these statements, are structured in a particular way
that it begins with Allahu Akbar and It concludes with Assalamu
alaikum, warahmatullahi wa now so we've now done the literal meaning
of the word salah, and we've looked at the technical meaning of
the word salah. What is the correlation between the literal
meaning and the technical meaning? The coloration the correlation is
that because this act of worship entails, it incorporates
supplications, and therefore, for that reason, it is deferred to as
Salah and Allah subhanho wa Taala knows, knows best. The next issue
which we're going to be dealing with would be the legislation of
Salah and also its significance in terms of its virtue. So firstly,
when was Salah legislated? The author says furiot as salatu
Laylat al Israel, on the nightly journey on the ascension. When the
Prophet sallallahu, alayhi wasalam met his Lord furida to Salah, to
lay little Isra on this nightly journey on the ascension, Salah
was legislated. What is the hierarchical virtue in terms of
Salah? Now we know Islam is based on five pillars. What are those
pillars, Salah, fasting, Hajj and Zakah. The first pillar being
Iman, but we're not focusing on that particular pillar. Now, the
balance in terms of the four pillars, what is the hierarchy,
what is the most important pillar? What is the sequence and the the
order our scholars explain, and they say that Salah in terms of
the hierarchical value, where does it fit in the most auspicious
bodily worship would be Salah first, then fasting, then Hajj and
then zakat. So from a bodily worship perspective, it is the
most virtuous. In other words, it's far being the most virtuous
of Farah, and it's Nafil being the most virtuous of nawafil, and
Allah subhanaw taala knows, knows best. Another important added
discussion here would be the following, and perhaps we can take
at a moment or two just to revisit the issue, which was just
explained now. So of the five pillars of Islam, we're looking at
the four pillars. What are they? Salah, fasting, Hajj and zakat. Of
these four pillars, what is the most virtuous? Salah is the most
virtuous. What does that mean? That means that the far salah is
the most virtuous of all. Farah, a Nafil salah is the most virtuous
of all. Nawafi. Now, when our scholars say
a bad it will burden that acts of worship that relate to the body.
In other words, bodily acts of worship they talk about that the
four now that seeks to exclude.
Ibadah to call acts of worship that doesn't relate to the body as
such, but relates to the heart. So what are those actions Ibadah to
burden
on the one side, and then Ibadah to call on the other side the acts
of worship that relate to the heart. What are the Iman belief,
while maharifa andosis knowledge of Allah, subhanho wa Taala
tawakul, placing one's reliance, in terms of the outcomes upon
Allah, subhanaw, Taala Sabha, having patience, mahabhatun Nabi
win the month of Rabbi, a loving the Prophet. This particular list,
belief in Allah, knowledge of Allah, placing our reliance on
Allah, having patience and love for Allah and His messenger. These
are referred to as a bad that will cult acts of worship that relate
to the heart. And now, when we juxtapose a bada to Kalb to Ibadah
to burden then, by consensus of the scholars, the most virtuous of
acts are the acts of worship that relate to the heart, as opposed to
the acts of worship that relate to the body. And Allah knows that's
best the next and this is a very important slide as well, and it is
informative for myself, first and foremost, and I'm hoping, by
extension, that you are able to benefit as well. The next issue we
are going to be talking about would be the hierarchy of Salah.
So just to bring us into the picture once again, where it's
spoken, in terms of the four pillars, the most significant
pillar would be salah. Then salah. Not every Salah is equal to the
other. Here there is also a hierarchy, and we're going to look
to that very quickly, between the Subhan Tala. So in terms of the
hierarchy of Salah, we have individual prayers. We're going to
have a list in order of importance there. Then we're going to have
congregational prayer, and we have another list in the sequence of
importance over there. So in terms of the individual prayers, number
one would be jumoa, the most significant prayer of the entire
week. Number two, ASR of the day of Jumuah. Number three, Subu of
the day of Jumuah, number four, Subu of every other day
thereafter, Asha, war and Ma So let's run through that again,
individual prayers. The most significant prayer of the week
would be jumua Number two, Asur of the day of Jumuah, number three,
Subu on the day of Jumuah,
number four, subuhab every other day. Subbuha, referring to Fajr,
Asha,
luhar and Mahi. We now go to the next part of the slide between the
last what are the best congregations? But every
congregational prayer is equal to the other. So the most important
congregational prayer would be Juma, then the subuha of Jumaa,
then the Subu of other than Juma. In other words, every other day,
thereafter, Isha, thereafter, Assad, thereafter, Dwar and
lastly, Mali and Allah, subhanaw taala knows those best. From this
point onwards, we now go directly into the text that was a preamble
facilitated by bayanwa tarif, the author, have provided us with that
particular preamble into this lesson. The text proper starts
now. It reads as follows, as salawatul maktubatu Hamsa do
as Salawat being the plural of the word Salah, the prayers as Salawat
Tulku maktuba comes from the word kataba, which literally means to
write, yeah. It means that which is legislated, prescribed as
salaatul, not to Batu. The prescribed mandatory prayers are,
how many hamsaton? There are five. What are we talking about here?
Kulamin, waleating, in a 24 hour cycle, there are five prescribed
prayers, asaalatan, ala Ayan, here again, the bayanwa Tariff adds the
following asylum as salatan means Aslan.
There are five mandatory prayers that you need to perform every day
as salatan in terms of what was legislated by Allah subhanho wa
taala, which doesn't mean that another prayer cannot become
mandatory upon you. Let's say, for example, a person makes a vow that
I'm going to pray two units of prayer after Asha if I pass my
exams. So he passes his exams, he's now duty bound to pray an
extra two now that too, it's binding upon him, but it wasn't
originally binding upon him, originally from the legislator
from Allah, subhanho wa taala, only five prayers have been
legislated in a mandatory manner. So I saw that, and that's what
we're talking about. Lest a person brings an argument and says, No,
but there are more than five prayers which are mandatory,
because you could take a vow that's got nothing to do what we
currently discussing. Number two would be a person says Al Ayan
comes from the word Ayan. Ayn refers to an individual
responsibility. So again, if we look at the statement, there are
five prescribed prayer. What are we talking about? That which is
individually obligatory. When we talk about form, we.
Divide for into two parts, the one would be for behind individually
responsible, and the other one will be for kifaya, a communal
obligation. So when we say that there are five prescribed
mandatory prayers, what are we talking about? We are talking
about that which is the responsibility of every
individual. So a person might say, salatu janazah is not for. So why
don't you say six? You say, Yes, it is for, but it's not for the
aim. What we are talking about to be for the aim and not for kefaya,
not the communal obligation, and Allah knows best. So when we say
that there are five prescribed prayers, where do we get it from?
Interestingly, again, we are in the month of Rabbi. Oh well, the
the first month of the Prophet sallallahu, alaihi wa sallam. And
what comes into sharp focus is the significance of his sunnah. So
Salah is prescribing our local Quran Allah says a team at other
places. Allah, SWT, you may infer a certain time strategy, but not
that clearly Allah would say, akin is salary as a bill. Quran in
Fajr, in the Quran in faji, kaniwa. You may be able to infer
some sort of a time structure, to the to the to the to the to the to
the to the daily prayers, or the amount even from the but it's not
clear from Quran. What is clear from Quran is that
Salah has been made compulsory upon you. But the amount of salahs
we don't get from Quran the time solar Salah we also do not get
from the Quran. Where do we get it from? We get that from the Sunnah
of the Prophet Muhammad sallallahu alayhi wa sallam. So we call him
Nabi SallAllahu Yaman, the statement of the Prophet
sallallahu ALA. When he said Muay to Yaman, what did he say to Muay
SallAllahu?
Then inform them that indeed, Allah has made it compulsory upon
them five prayers in every 24 hour cycle, and Allah knows as best,
added to that, added to that our scholars say there is a consensus.
So we have this proof that substantiates very clearly that
there are five daily prayers over and above, that we have the
consensus of all the scholars that five daily prayers is mandatory.
It is something which is axiomatically known in terms of
our religion, what is the consequence there of as a result,
Yuka faujahiduha,
wala yo Allahu, ahadun fi Tarkir, nadana fiaki. So a person who
denies the mandatory nature of the five daily prayers is considered
to be out of the fold of of Islam, and no one is excused from non
compliance in as far as Salah is concerned, and Allah knows was
best. The next issue, which follow addresses here would be what
akademo salati. Allah waktia, what a hero and walk radio or dream.
Minal kabay, he says, What akademo salah, to bring forward a prayer,
what? And to defer a prayer and walk there from its time.
Allah SWT says in the Quran in NASA later. Can it all? Nina
Kitab, indeed, the prayer has been prescribed upon the believers. Can
you pray the five daily prayers at any given time? No Kitab, no
quarter at specific times, therefore bring a prayer forward
and delaying a prayer without a valid reason, it is construed and
considered as a major sin. So since it is considered as a major
sin, what is the definition of a major sin? Here, the author
produces two definitions. The one definition is by Ibn * al
Hatem, and he says the following, so delaying a particular prayer to
either before its time or after its time is considered a major
sin. What is a major sin? Ibn Hajar says here, lujari mating, it
is every such perpetration to Venu that gives the impression be kill
latik, tirati, murtaki, bihabi Deen that indicates that gives the
impression that the perpetrator,
betilatirathi murtaki bihabidin, that the perpetrator
doesn't take his religion seriously, has a Never mind
attitude as regards to his religion, that action of his, that
action of his indicates that he doesn't care much about his
religion. And Allah SWT,
perhaps the second definition would make things clearer, but
it's a fundamentally different definition altogether. And Allah
SWT, the second definition leads as follows wag Ivan. It has also
been explained as be an cool Luna fee, he don't been asil kitab. I
will soon. How do we define a major sin? A major sin is defined
by the fact that, regarding it, a severe warning has been mentioned
either in the Quran or in the way of the Prophet Muhammad sallallahu
alaihi wa ali was.
An example of that would be Reba. What does Allah say about the
Quran Yahweh Levina, Allah, whether
Soon Allah declares war against a person who consumes interest or
any other form of Reba? So is this a severe punishment or severe
warning being mentioned Absolutely it is, and that indicates to us
that that particular sin is a major sin. So how do we define a
major sin regarding which Allah, subhana wa Taala has mentioned a
severe punishment that is as per the second definition, as per the
first definition, it you don't necessarily have to have a severe
warning, but when a person does that, it indicates that this
person has a Never mind attitude about his about his religion. And
Allah subhana knows, knows who's best. So every such Act, the
perpetration of which gives the impression that this person has a
nevermind attitude about his religion, such a an act is
considered to be a a major sin in Allah knows who's best
again, let's get back into focus.
Bar father says, deferring a prayer from its time or bringing a
prayer forward that is considered to be a major sin. If you don't
have a valid excuse, if you do have a valid excuse, then no
problem. What constitutes valid excuses. We will go through a few
of the last 100 in terms of the slides, what does it say? Valid
reasons for deferring a prayer out of its time? Number one would be
sleep. So in terms of sleep, that can go into one of two categories,
either a person sleeps before the time, for example, in Cape Town
now we after a so if I go sleep after Assad, I'm sleeping before
the time of mahrib. So if a person goes to sleep before the time,
such a person is excluded.
In other words, that is considered to be a valid excuse. So if I go
to sleep now and I sleep through the beginning of mahrib, and I
wake up after Ishaan, will Allah hold me responsible in terms of
sleeping through mahrib? No, why? Because I went to go sleep before
the time. The next issue would be the person sleeps during the time.
So now what happens is the calls out, the Adhan formal,
still, magrib time. Now mahrib time would end when the red glow
disappears in the horizon. I go sleep now. So what happens if a
person goes to sleep during the time after the time has already
set in without performing the prayer, he goes to sleep, if this
person is sure that he will get up before the time is constrained and
he's overlooked, or he commands somebody to wake him up before the
time expires. In both instances, he will be overlooked. We go to
the next issue now, and we are currently leading us through valid
excuses for bringing a prayer forward or deferring it valid
reasons for deferring a player out of his time. The second one would
be forgetfulness. So here there's some detail. If a person forgets
off the back of something haram, like gambling or something not
cool, like playing chess, and then he is not excused. So this
particular person who starts playing chess before my red line,
and then he's selling grass in the game of chess that he completely
forgets. He genuinely didn't realize that he's been blamed for
so long. And he comes to his senses, and he realized Abu muridm
is finished because Allah overlook him. He genuinely forgot. But the
reason for which he forgot, the cause of his forgetfulness, is not
a justifiable reason before Allah will take him to task, on the
other hand, forgetfulness of the back of something permissible,
like Islamic studies or working a lady may be cooking in the
kitchen, and she just checks the pot and then gets from one thing
to another thing, only to realize that the time has gone by, Allah
will overlook in that particular regard. Then we go to reasons
number three and four, which is basically the the last reasons,
valid reasons for deferring a prayer out of stand number three
and four, number three would be joining the prayers due to
traveling or or rain. There's a chapter dedicated to this, which
will come later in show bid Nila will read through that. And number
four, if a person is coerced, there's nothing you can do is held
against his own free will, and as a result, the prayer time goes
out, that person is also excused, and Allah SWT knows his best the
next part. And from here till the end of our lesson evening, we're
going to be dealing with the prayer times. There's a length
generation which I'm not going to get through, because what the fake
text actually does very beautifully is it takes the it
takes that particular Hadith and breaks it down and unpacks it for
us and present it to us in a bite sized form that we can easily
understand. Bid Nira, Suba, Hanu, taala, so we're going to go
directly into the text which Abu Suja provides for us. So the first
time we're going to start with would be Volta. We're now
discussing the times for Sarah, when does voir time begin and when
does war time end? So the author says, What, oh, world walk to war.
The first time for the war prayer would be either shamsu When the
sun moves away from its zenith, either shamsu, when the sun moves.
The length of the shadow of that object is equal to the object. If
you in Makkah, that's the beginning and the end of it. If
you in Cape Town here, then you have to look at the length of the
shadow must be equal to the object. The length of the shadow
of the object must be equal to the length of the object, plus you
need to add the shadow length that the object had at the time of
zenith and the moment the shadow elongates beyond that, you now
know that war time has come to an end, and as of time begins, then,
very importantly,
or buchams and the last part, the last moments that you have time to
perform the ASO salah. Wa akhiru huru bucham is when the sun sits.
So Asad is really easy. Asur. Asad begins when war ends, and when the
Asad come to an end, when the sun sits and Allah knows, knows what's
best. So here we're going to read through the notes that I've made.
Asar enters with the exit of the world, which is when the shadow of
a thing is equal to it, with an increase upon that, even a little.
In other words, the moment the shadow goes beyond, it extends
beyond the length of the object, plus the shadow that you had at
zawal, then, you know, voor has gone out and Asare has now come
in. ASR exits when the disc of the Sun sits and Allah SWT knows his
best. The next Salah that we're going to be dealing with would be
mahrib salah. When does mahrib begin again? Very simply, mahrib
begins when ASR comes to in. When does Assad come to an end? When
the sun sets? So the moment the entire disc of the sun goes below
the horizon. That is when ASA comes in, and now Marib kicks in.
What will walked in Madrid. The first time of Madrid would be ru
keishis Shamsi, when the disc of the sun goes below the horizon, wa
al muqta, and the final time of malib. There's a difference of
opinion, and therefore the author says according to the preferred
opinion, would be horubi, Shafaq Ahmad, when the red glow
disappears in the horizon and Allah SWT knows best. What is the
proof for this? The proof for that would be recalling Nabi isallah
Walid, because the Prophet sallallahu alayhi wa sallam says
Wawa till mahwid and the time for the Mali prayer would be Malam
yarib, a Shafaq, as long as the Shafaq. And when the word Shafaq
is mentioned unrestrictedly, it refers to as Shafak, it refers to
the red glow in the horizon. So the Prophet saw some says, mahrib,
time remains as long as the red glow has not disappeared in the
horizon, Allah SWT knows that's best. So malib enters when the
entire disc of the sun sets, and malib exits when the red glow in
the horizon disappears. According to the qadim, which is the
muathammad and the and the Muhtar. So according to Al Madhya there
are two views. There's a Jadid view and is a Kadhim view. In this
particular instance, we are going with the Kadhim view. We are going
with the previously held view of Imam Shafi. Normally we go with
the Jadid, but in certain instances, because of the proof of
the Kadhim, we go with the kadhi this is one such instance, and
Allah knows it was best. But since we are talking about the kadhi and
the Jadid, what is the Jadid view? In other words, what was Imam
Shafi is letter view? In this particular regard, normally we go
with his letter view, but in this particular instance, we're going
to go with his formal view. But what was his letter view? His
letter view is stated as follows. It says pinokadari, then malib
lasts for the amount of time that it takes you to prepare for the
saline. In other words, in terms of performing your Urdu, covering
your your nakedness, making the adhan, calling out the call to
prayer, making the karma and making five units of prayer. The
moment such an amount of time has elapsed, then malib comes to an
end. Now let's call that 2025 minutes. Let's call it 15 minutes.
After 15 minutes, does it mean that Asha sits in no woman by Ada
who that which comes after the 15 minutes, it's not considered as
Marib and neither is it considered as Isha. You have the sort of
limbo period, very much like, you know, after the sun rises up until
the war time. That's like a limbo period the same, according to the
tajdi in this particular instance, and ALLAH SubhanA knows, knows
best. We move on to the next prayer. Now the next prayer would
be a share time. How do we define a share time? Waluwa Isha, the
first time of a Shah would be hurubi, shafati, lahmar, when
Magritte comes to an end, that is basically when a Shah begins. We
knew that be when the red glow disappears in the horizon. That is
when Asha begins until what time does Isha last, the last time of
Fajr would be at true Dawn, Tulu, when comes up, Al Fajr, referring
to daybreak, a Sadiq, true daybreak, if you wanted to, in
other words, at true dawn. Why is.
Is the proof again, would be recording Nabi SallAllahu alayhis,
and because of the statement of the Prophet sallallahu Absalom, he
says, regarding a person being negligent in terms of prayer, what
does he say in the north of ritual negligence, the person negligent
in relation to his prayer would be the following person, malam, your
salisaah, who doesn't pray, hataya Ji, I walk to Salah until the time
of the next prayer sits in. What does this indicate to us that,
generally, that all the prayers are are back to are back to back.
So if the prayers are back to back, it means that from after
Isha up until the next prayer sits in. That would be a valid time.
But I've not the optimum time, but a valid time for you to pray Asha.
So until daybreak, you have an opportunity to pray isha, and
Allah SWT knows what's best. So since we now mark in the beginning
of Isha, which is when the red glow disappears in the horizon,
that's when Isha begins. Till when does it extend? It extends up
until true. Don, what is true dawn? Well, Fajr, do well, Mun
TASH are one
true Dawn would be well, muntashil, it refers to a light.
But the light can either be a vertical or horizontal. When the
day breaks, when a day now sits in, and the night comes to an end,
you find two lights. We're referring to the later light,
which would be the horizontal light on the horizon that
basically marks through dawn. To further explain that, just
consider the following notes, through Dawn is when a horizontal
line appears on the horizon from the east. So where does this light
come from? It comes from the east, but then it spreads out, going
towards the north and the south or the South to the North doesn't
really matter the way that is explained. False stone, on the
other hand, is a vertical line. In other words, a line that goes up
that appears before true Dawn, like the tail of a wolf. Its top
part is more illuminated than its remainder. No one knows best.
False dawn is generally followed by a darkness, and no rulings are
tied into to fall stone. What do we mean by no rulings are tied
into false thorns when day breaks, when proper day breaks. It means
that if you intending to fast, you must stop eating at false dawn.
Does the ruling apply? No.
What other ruling would you have? You oversleep and you wake up and
you wake up at false dawn? Is this still time for you to make your
Asha so that in time. Absolutely there is because no rulings are
tied into false dawn. It is true dawn that heralds marks the
beginning of the day, and therefore all rulings that are
tied into the beginning and end of day are related to true Dawn, as
opposed to false dawn. And Allah SWT knows what's best. The last
issue that we're going to be dealing with today would be Suba
time, subach or Fajr time, if you wanted to, very simply, our
scholars say the first time of Suba would be to do in Fajr, Sadiq
at true dawns and the law and and the final time that you have to
pray Subah or Fajr pay your own time would be before the sun
rises. The moment the sun rises, it now means that the time of
suburb of Fajr has gone out and Allah SWT renews was best. What is
the proof for that? The proof that would be the narration of the
Prophet saw them when he says what to Surah Subhan, that the time for
the Suba prayer is from true dawn. Malam, as long as the sun does not
rise, you have the opportunity to pray you your Fajr. Alhamdulillah,
by the grace and mercy of Allah subhanaw taala, we have covered
this very important lesson dealing with number one, the virtue of the
prayer, the importance of the prayer, the hierarchies in
relating to in relation to the different types of prayers. And
we've also looked at the prayer time in what I understand to be a
very simple and clear in terms of the text, baraka of our next
lesson is lesson number number 16. So we've did the beginning and the
end of time, but in relation to the prayers. So every prayer has a
beginning time. It has an end time. Added to that, there's an
optimum time in which certain prayers should be performed. In
our next lesson, we in the last amongst other things, we're going
to be looking at the time frames of the Sara and we're going to be
dividing them up into permissible times, into optimum times, into
permissible times with a degree of reprehensiveness, without a degree
of reprehensiveness, and so forth, Till we meet again in our next
lesson. BarakAllahu Jami an wassalamu, ali Kumar to wahi Taala
orakatuh, I.