Muhammad Carr – 18 Forbidden Times for Prayer Ba Fadl’s The Short Abridgement
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The segment discusses the frequency of "immediate" times within a 24-hour cycle, with five being considered "immediate" and three being "immediate," as well as the imp foremissible rule of praying during certain times, including after a death or when the sun rises. The imp foremissible time for praying is tied into actions, and the imp foremissible time for praying is due to actions when praying. The pres carrier of the Marib is the exception to the imp foremissible time rule, and the exception to the imp foremissible time rule is the pres carrier of the Marib.
AI: Summary ©
Allahu one Farnam tena was in Allahumma, innanfauna, where
founder Allah in as a look at nefarious conversia, wamali,
mutaka, Belarus, if I am in kulida, ubaidu, Asmaa, arikum,
warahmatullahi, taala, katu, Alhamdulillah, we thank and praise
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 His grace, we have now reached
lesson number 18 in terms of our reading of fatherless Al mustazar
Al Latif, the short abridgement. Today's lesson revolves around the
prohibited times of prayer. There are certain times within the 24
hour cycle that it is prohibited for a person to pray. I'm going to
delve directly into the text. It reads as follows, Wataru, mumsati
ATI, the author, says, what a humu haruma Yahoo means to be
impermissible. What is the word haram mean? May you serve ala Tab
key or your akabu alafa alihi, if you do it, you will be punished.
If you abstain from it, you will be rewarded. What a rum Salah to
that prayer is impermissible. Fi Hansa, ton, fi in concert, five ot
O God being the plural of the word wakat, which refers to times. So
there are five times in which praying is considered
impermissible
before we go into that,
the author gives us a broad framework in terms of the
breakdown. So there are five times within the 24 hour cycle. Those
five times are divided into two categories. Let's look at that
quickly. Bid nila, subhana wa taala. So the Haram times falls
into two categories. The first one would be two of which relate to
the action and three of which relate to the time. So the three
which relates to the time would be at the time of sunrise. In other
words, it is impermissible to pray at that particular time due to the
time. So what is the time? The time of sunrise, impermissible to
pray. Number two, the time when the sun reaches its zenith. It is
now at its highest point at that time, and the focus being on the
word time. At that time, it is impermissible to to pray. The last
time would be just before sunset, just before sunset, and Allah SWT
knows was best, so sunrise before sunset, and when the sun reaches
its zenith, then on the other side,
we now have a balance of two,
but those two does not relate to the time, but rather relates to
the action of a person, the action being after a person had
performed, and the emphasis now being on the word perform, after a
person had performed his Asar prayer, and after a person has
performed his his fajr prayer and Allah subhanaw taala knows, knows
best. So again, just to recap, in terms of the first slide, it is
impermissible to perform Salah at five times. Those five times are
divided into two categories. The first category relates to the
time, the focus being on the word time, and the second category
relates to the action of a person. In the second category, after
you've prayed your ASR, then it is impermissible for you to pray
until sunset, after you've prayed your Fajr, it is impermissible for
you to pray until sunrise and ALLAH SubhanA knows no space.
We'll unpack that as we go along with melasuba hanuatala. So we're
going to start with number number one. Number one reads as follows,
were in the Tulu is Shamsi had tartara kadara Rum hain, so the
first time in which is impermissible to pray would be
were in the Tulu ashamci At sunrise, Hata until tartafia,
kadara, rumkin, until
the sun reaches the length of a spear. So it is not permissible to
pray at sunrise until the sun reaches the length of a spear. How
do we understand that the height of the spear, the height of the
spear, not from the real dynamic? If you look at the real dynamic,
then the sun is approximately 150,000
100 and 50 million kilometers from the earth. That is the actual.
Says that there is a consensus that it is permissible to bury a
person at any given time. It is permissible. So how do we
understand this narration? This narration to refers to when a
person intentionally
buries the dead during these three time periods. But if it happens so
like they express in Arabic, it just so happens that a person
passes away in the afternoon, and as the narration says, There are
three things that shouldn't be delayed. One is when a person
passes away, for the person to be buried as soon as possible, so the
family hasten to prepare the deceased in terms of the
purificatory path, in terms of the shouting and another one to
Bering. By the time it comes to Bering, it is now after outside.
So how did it happen? Did they intend to bury the person at that
time? No, it just so happened coincidentally, if you want to use
that particular word. So if it happens coincidentally, no
problem. This narration talks about specifically intending to
bury a person at peace, prohibited times and Allah knows best.
However, our focus here is not burying that we will discuss when
we come to kitabul. Jannah is what we focusing on here would be the
Prophet sallallahu wa salam, prohibited that we pray during
three times. What are those times he returned when the sun rises,
hatta, until it reaches the length of a spear. Wahine, when the sun
reaches its zenith. Hat Tamil, ashemsu Until the sun moves away
from its zenith. And the last time, wahine todo Yifu ashem
through. When the sun seeks to
sit. Why I'm deliberating a bit is because the Arabic wording is
quite unique, totally when the sun seeks to become a guest of the
West. In other words, it's going down. That's the literal
translation of the wording used in Allah's best clearly, we can see
the proof, underscoring or indicating to us that praying
during those three times are considered to be impermissible,
and Allah SWT knows as best we continue, we're now going to
number four. Now remember number four and number five. It's
impermissible times to pray, but the impermissible permissibility
is tied into your action when you pray Fajr. Then after fajr, until
sunlight, you cannot pray when you pray
ASR, then from that point that you pray until Malik, it is
impermissible for you to to pray. Allah. SWT knows what's best. So
let's look to the slide now be in the last it reads as follows. WABA
ADA salatu Subah, he had that lotions after the morning prayer.
Had that lush answers until the sun rises. WABA ADA salatu Subah,
Hashem, after the fajr prayer until the sun rises. So after the
prayer of Fajr, in a manner that precludes having to repeat it. If
you have to repeat it, then the time is not considered haram, as
you have technically not performed Fajr yet. Just to explain that a
little bit, what happens is I wake up, for example, and now I'm going
to pray my my fajr. So I pray it only to discover that I did not
have although,
so now I prayed Fajr, but my fajr wasn't valid
the time thereafter. Is it considered to be an impermissible
time? No, it is still permissible for me to pray Fajr, though
technically or in real terms, I've prayed, but technically I haven't
prayed. Important to understand Allah SWT knows knows best. So
after a person performs Fajr validly, I perform Fajr, and the
fajr prayer that I've performed is a valid prayer. What does it mean?
A valid prayer? Muskudum, little kala it absolves me of my
responsibility to pray. In other words, are fulfilled obligation
once you pray Fajr in such a manner, then the time remaining
after that, up until sunrise, it is impermissible for you to pray
during that time, and Allah SWT knows best. Alternatively, if you
pray Fajr, but it wasn't done validly, then the time after that
invalid Fajr is not considered to be impermissible, because
technically speaking, you haven't prayed Fajr. And Allah SWT knows
no space and this prohibition, it continues until Sun, Sun, sunrise.
So we go again to the text be Dina. We're now looking at number
we looked at number four. This is supposed to be number five, but
the wording, the numeral number is incorrect. So number five, WABA,
Ada, salatilah. And after the execution of the Assad prayer hat,
that's until the sun sets. The same ruling apply here. The same
rulings apply after the prayer of Assad in a manner that precludes
having to repeat it. If you have to repeat it, then the time is not
considered haram, as you have technically not performed assert
yet. And Allah SWT knows best, and this prohibition, it continues.
Till till sunset. What is the proof? In a particular regard?
Again, the proof comes in the form of the following narration of the
Prophet Muhammad, sallAllahu, alayhi wa Avi was Absalom. It
reads as La Salat about the salatul. Assad, there is no
prayer. In other words, it's not valid for you to pray. After the
prayer of ASR had that versions until the sun sits. What else?
Sarat, abaji, there's no praying. That was not valid for you to
pray, impermissible for you to pray after you have prayed your
Fajr. Salah had that until the sun rises and ALLAH SubhanA knows not
best. Now what happens is we've looked at
the 24 hour cycle, and we've said that there are five times in which
is impermissible to pray. That's the ground rule. But as you and I
are quite familiar with, ma'am and I am in illawar, there is no
general rule except that you have exceptions to the rule. What are
those exceptions? Are the exceptions? And what are those
exceptions? We turn to the slide now. It reads as as follows, wala
ya, rumo, fiha, malahu, Saba bun Phil Hali katahi, it is
not impermissible fear in the five times mentioned, malahu, Saba, bun
to pray such a prayer that has a cause preceding it,
katahriyatil, Masjid, for example, the prayer of greeting the Masjid.
When we go to the masjid, then there's a manner of greeting the
Masjid.
When you meet somebody and you greet the person, there's a
certain formula, Asmaa to rakatu when you go to the masjid, it is
recommended that you greet the Masjid. How do you greet the
Masjid? There is also a a formula, and it comes in the form of two
units of prayer. Now you're going for mahrib, sarabha, wave.
Example. It's you. You've prayed your ASR after you've prayed your
Assad. The time now from after ASA till malib, impermissible for you
to pray. Now you go to the masjid, and you're arriving before the
Adani is called out for Madrid, you're entering the masjid, so
you're going to greet the Masjid. Now, when you enter into the
masjid, entering the masjid is the reason for the prayer of greeting
the Masjid. Does that reason precede the salah? If it precedes
the Salah, then you are licensed to pray that salah, even though it
may be in a haram time, and Allah SWT knows it's best, so wala, ya,
it is not impermissible to execute prayers during these otherwise
impermissible times on condition that the prayer that you are
praying has a cause which precedes it, and Allah SWT knows best well.
Khusuf, another example is given off. Further examples are, are
given. What are further examples? Number one, khusuf. And khusuf,
they refer to
solar eclipse and the lunar eclipse respectively. Now prayer
of seeking water, salatul istiska, again, if you analyze this
particular prayer, does the cause of it preceded? If the cause of it
preceded, it can be prayed anytime. By way of example, we go
out
to the outskirts of the of the city, and what is the time we're
in drought? What is the time? The time is from after assert till
Marib is normally a Haran time. But this particular prayer, since
the cause of the prayer precedes it, it is now permissible to pray
that prayer, even though it is an otherwise haram time to to pray
repaying a missed prayer, whether it was formed or an I feel prayer,
a person the Prophet SAW. The prophetic example in this regard
would be that after war, he had received a a delegation, and the
delegation preoccupied him from praying his recommended prayer. So
what happened then was, on the same day, the Prophet saw him
prayed his * prayer, and after the ASA, the Prophet SAW made
kava, not of a farsara, but kava of a sunnah, which he missed. So
it is permissible for a person to
make kava of a sunnah, Salah in these otherwise prohibited times
in Allah knows best a prayer due to a vow taken the two units of
prayer following wudu. The two units are tawaf. What happens in
terms of tawaf? A person performs a sacrum, ambulation of the Kaaba.
Thereafter, it is recommended to perform two units of prayer. What
is the reason for those tunes of prayer, the tawaf which precedes
it? Therefore, it is permissible for you to pray those tunes of
prayer, even though it may be after Asad, after you've prayed
your Assad, and even if it may be after fajr, or even if it may be
at midday, whatever the case may be, and Allah SWT knows best. The
same applies to sajda of tilawa, and sajda after shukr, and Allah
SWT knows that's best. It is important to note the following,
so we said that in these impermissible times, if it's a
prayer the cause of which precedes it, it's permissible for you to
pray Duna to the exception, malasavala hu that which does not
have a cause. For example, like a normal superrogatory prayer, you
simply want to pray in order to gain closeness to Allah subhanaw.
So look at the cause here. The cause follows the prayer. It
doesn't precede the prayer. So therefore not permissible for you
to.
That in the 24 hour cycle, there are five times which is
impermissible for you to perform prayer we've run through those
five times is the exception to that particular rule? Yes, our
scholars say ustasna, female, sabaka, haram, maka is excluded
from all of the rulings that was mentioned the Haram of Mecca. And
therefore, what do we mean? Excluded from this particular rule
later to feel it is not impermissible to pray in the Haram
feel ham satil, mutakadima in any of the aforementioned five time
slots. Why? Because the Prophet salsa May said, Ya Beni, abdiman,
ath, Oba ni Abdi, minath, Latin NAU, do not prevent. Ah, any
person, kafa, bihad al Bayt
that wishes to circumambulate this house, wa sallallah, and he wishes
to perform prayers whichever time he wishes now mean laying on a
Hari, whether it relates to the day or whether it relates to the
evening. Clearly there from the wording of the Prophet salsa, what
do we find? What do we discover? What are we taught? We are taught
that, yes, there are five times impermissible for a person to
pray. But is inception to that? What is the exception? The haram
of Mecca. It is permissible for any person at any given time to
circumambulate the Kaaba and to pray. They are absolutely no
restrictions in terms of a time frame when it comes to
circumambulating and praying within the sanctuary of the the
holy mosque. Alhamdulillah, we've reached the end of Lesson number
18. Our next lesson deals with the issue of upon whom is Salah
compulsory? Salah compulsory? But what are the conditions that make
the prayer compulsory? We look at it in our next lesson. Be it nila
subahan mutha, Allah, for now, BarakAllahu, Kum jamiyan, may
Allah. Bless you. Assalamu. Alaikum. Warahmatullahi Taala or
barakatuh.