Muhammad Carr – 21 Conditions of Prayer Part 1 Ba Fadl’s The Short Abridgement
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The transcript describes various conditions of the prayer, including the presence of a sun event, the timing of prayer, and the use of words like "has" and "has" to identify the time of prayer. The speakers provide examples of the conditions required for aer's travel plans, including meeting certain conditions to avoid pickle travel plans, following certain conditions during prayer, and facing the Qibla at the beginning of the prayer. They also discuss the importance of facing the Qibla and completing the ruku while traveling, as it is necessary for the rest of the prayer.
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Spinner, Rahman, you Rahim, Alhamdulillah. Rabbi Lamin was sad
to assalamu. Alaihi was happy moment. Abu Asmaa Yomi, Dean
Robbie, sorry. Allah um 10, was it now? Ilma, Allah, whom Ian
founder, Allahumma, Inna, fearis, conversia, what Amala, mutaka,
Belarus, Asmaa, Ali Kumar, Ahmed, Allah akatu, we thank and praise
Allahu Subhana wa Taala for his many blessings that He has
bestowed upon us, and 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 21
lesson number 21 deals with the conditions of solar. We're going
to go straight into the text, Bella Suba Hanu. It reads as
follows, shuru to solid. The conditions of the prayer are six.
The word shurut is the plural of the word
short is technically defined as male. Zammu, Mina, Ada mihi al
Adam,
that which the absence of which necessitates the absence of the
action.
A simple example would be wudu. Hulu is a sharp of Salah. What
does it mean that wudu is a shot of Salah. If wudu is not found,
then the salah cannot be found. So like that, there are certain
conditions for the Salah,
bafovel Mention six. And in terms of explanatory notes, certain
other conditions will be added as as well. We're going to follow the
sequence given by bafal So he says, shuru to Salah, tesit tatun.
The conditions of the prayer are six. Number one, ma Adi, Fatu,
waktiha, the first condition is the person praying must know the
time. Maharifa, two knowledge of its time. In other words, the
person praying, he must know that the time for this prayer had
ended. We know from Quran and from previous lessons, Allah, subhana
wa Taala says in Canada, Ali minina, kitaban No Kuta that the
prayer has been legislated, prescribed uncertain times. So you
need to know the time now, knowledge of the time, knowledge
of the time is either certain one has categorical knowledge that the
time has entered, or it could be that a person has probable
knowledge that the time has entered. So in the first instance,
we're going to the slide now. So in the first instance, an instance
of certain knowledge. A person witnesses the sun going down. So
the moment the sun goes down, the person knows, with certainty,
categorically, that the time of Malibu has entered.
Alternatively, a person is not certain, but he has probable
knowledge that the time has entered. If a person doesn't have
certain knowledge nor probable knowledge, and he goes ahead and
he prays, even if he retrospectively discovers that he
actually prayed in the correct time, his prayer will not be
valid. And Allah subhana wa Taala knows, knows best. The last part
of the explanatory notes which I have on the first slide points out
that phenomenon which I just explained. Now I'm going to read
and translate fellow Salam in a lady run in Nashi in and it's the
hiding. If a person prays he doesn't have certain knowledge,
and neither does he have probable knowledge. Lampton akit salatu,
then his prayer will not be enacted. What in waka I feel,
what? Even though, retrospectively, he discovers that
his prayer was actually in time, and Allah SWT knows as best. The
author goes on to explain Kama takadama, as had preceded so we
had already spoken about
praying all
knowledge of the time of the prayer. So we're going to do a
synopsis of what preceded. They don't provide it here, but I
thought it would be a good idea for me to reproduce the
discussions which we have had in a previous class. Please, as
follows, if a person is unable to ascertain that the time for solar
has entered,
it is compulsory upon him to take the word of a reliable person
informing him based on certainty. Or alternatively, he can follow
the ad of a reliable mohaven who is knowledgeable of the times of
Salah. And this applies when it is a.
Clear Day. So if we wanted to sum that up, what is it read as, if
you do not have certainty of the time? What must you do? You must
rely
on the word of a reliable person or the ad of a reliable muading
Alternatively, in the absence of the above. In other words, if you
cannot get hold of a person that is able to inform you as regards
to the time of the prayer, then this phenomenon of each tihad
kicks in. So therefore the text reads, in the absence of the
above, the person should make each tihad, either by recitation or by
occupation. For example, a person is unable to ascertain whether, as
time had come in or not.
There's also nobody to inform him he's going to have to apply
himself. So how does he apply himself? Either through
recitation. He knows that
by the time I finish two sections, two chapters of the Quran,
normally that hails the beginning of a time or a person may have an
Ambach. We refer to as an Ambach. A person might be a tailor, and he
knows that normally, from after luhar Tala,
by the time Assal comes in, he had finished stitching up a pants. So
he's finished teach up the pants. So he tells himself that it should
be a sort time now and Allah SWT knows what's best. We go on to the
next condition. Be it nila, Suba, Hanu. The next condition reads as
follows, so I have repeated the word shuru to Salah, tesit Tatum.
The conditions of Salah are six. We come to number two. Number two
reads as follows, what's the Kobal UL Qibla? A condition of the
prayer is that a person faces the direction of the Qibla. What is
the proof for that? The proof simply is the verse of the Holy
Quran when ALLAH SubhanA wa Taala says, fawali wa jahari Masjid Al
haram. So turn your face to the direction of Al masjid, the place
of worship al haram,
the sacred, sacred sanctuary in in Makkah. So what is meant by the
above? So the proof is the verse in the ulu Quran that you must
face the direction of the Qibla. What does that mean? It means that
a little musalia, * Kaaba that the person praying should face the
actual Kaaba, yakin and bimosin, Fiat timella Ha ilabaina, obinal
Kaaba depends where the person is located. If you located in close
proximity to the Kaaba, then it is required that you face the actual
Kaaba. Alternatively, if you are distance from the Kaaba, there is
a barrier between you and and the Kaaba,
then you should be facing in the general direction and you're
facing the Kaaba. Doesn't have to be exact, but in all probability,
you are facing the direction of the Kaaba. And Allah subhanho wa
Taala knows, knows best. So we are discussing the conditions of the
prayer. We've looked at two knowledge of the time is number
one. Number two is you must face the direction of the table, you
must face the Kaaba.
This is a rule in fiqh, like in other disciplines as well. We have
the maxim that reads ma'am in Amin Illah waka, the Hussain hulba.
There is no general rule,
except that you have exceptions. And here we have an exception as
well. So the rule, the condition is, you must face the Kaaba. If
you don't face the Kaaba, it means that your prayer is invalid.
However, there's an exception to that particular rule. What is the
exception? Read light. The exception reads as follows, il
lafina, Filati, fisaferi, except when it is a superrogatory prayer,
in other words, not a compulsory prayer if you suffer whilst a
person is traveling, so you must face the Kaaba. And there's an
exception to that particular rule. The exception comes in the form of
a superrogatory prayer whilst you are traveling. What is the proof
for that? The proof for that is a particular narration, excuse me, a
particular narration of the prophesy Allahu alaihi wa ali wa
salam that reads as follows, wadadika, the Hadith jabirin. I'm
going to provide the Hadith to you now. WADA Ali Kali Hadi fi jabiri,
Allahu Taala Anu, excuse me,
that is based on the narration of jabirallah, Anu Kang, rasulallah
wa alai wa salam yusula alarahirati hai. Su tawa Jahad
bhi, the Prophet sallallahu alayhi wa sallam, whilst on travel, would
prey upon his conveyance hai. Sutawa jadbi, irrespective what
direction that animal.
Would take, however, Faye the Arad al fadilata When he intended to
perform the mandatory prayer. In other words, the compulsory prayer
that would either be Fajr, Lahore, mahlib Asha
and Fajr. Then what would the Prophet saw him do? Fayda aradil
farilah when he intended the compulsory prayer, nazala, he
would alight fastaqi, and he would face the he would face the Qibla.
So very clearly, this particular narration, it very clearly
indicates to us the practice of the Prophet sallallahu alaihi wa
ali was Abu Salim when he was traveling and he was praying a
super, super prayer, then he wouldn't face the Kaaba. Rather,
wherever the conveyance face, that's where he would face,
however, very importantly, when he intended to perform the mandatory
prayer, he would a light, and you'd face the Kaaba. And Allah
subhanaw taala knows, knows best now.
Now,
what we've read through thus far clearly tells us that if you
traveling, and it's a recommended prayer, then you need not face the
Kaaba. Now, there are certain conditions that apply. What are
those conditions? Why you started to suffer for two fee
all the conditions that are required in order to
justify
shortening the prayer. So if you're traveling and you want to
shorten the prayer, as opposed to reading four units, you want to
read two units,
as opposed to praying on its time. You want to join between two
prayers. You must be on a travel, but that travel needs to meet
certain conditions. Those conditions will be explained
later, but perhaps if you and I can discuss one or two of those
conditions. One condition would be that it must be a lengthy travel,
a way of example. The other condition is that it must not be a
travel in the disobedience of Allah subhanahu wa
so as long as the other conditions of travel are met, then a person
over and above the dispensations that apply, the following
dispensation also applies, if he's performing a recommended prayer,
He need not face the Kaaba.
Now, I may have got myself into a pickle in terms of mentioning the
condition, because when we say that a recommended prayer you can
perform without having to face the Qibla as long as you are
traveling. It refers to any travel. It does not have to be a
lengthy travel, 81 kilometers and beyond. It can be a a short
travel, on condition, our scholars say that from the place where
you're at you cannot hear the Adan. So if you're traveling even
in and around the city where you live, as long as you are located
in a place whereby you cannot hear the Adan, then it would be
permissible for you to pray a superrogatory prayer whilst not
facing the the Qibla and Allah subhanaw taala knows knows best,
despite the fact that this is a short travel as opposed to a a
lengthy travel. And Allah subhanaw taala knows knows best. We move on
to some detail, which is provided in the explanatory notes, in terms
of the the Nafil. So we've already established that when you are
traveling, be it a short travel or a lengthy travel, that it is
permissible for you to pray in any direction.
Now, whilst you are traveling, the Nafil, the superrogatory prayer
that you are going to be performing, you are either mounted
you traveling. You are either mounted or you are walking. We're
going to look at the first scenario. And the first scenario
is as follows, you are mounted, and it's not possible to face the
the Qibla.
Now, for such a person who's traveling, he's mounted, whilst
he's mounted, it's not possible for him to face the tibla. For
such a person, it is necessary to face the tibla at the time of
Ihram. So when you initiate the prayer, when you start the prayer,
and you performing the tatbiratul ihram, you're saying Allahu Akbar.
At that particular instance, if possible, you should be facing the
tatila now, then for the remainder of the prayer, whichever direction
you are facing that doubles up as your Qibla. And Allah subhana
knows as best We've dispensed with facing the Qibla in terms of of a
recommended prayer. Are we going to be dispensing with everything
else? No, when you perform the ruku, in other words, when you.
Bowing, you need to indicate in terms of bowing, and you need to
indicate in terms of prostrating. And very importantly, as we will
discuss at a later stage, the intensity
of your
sujood, of your prostration, should be deeper than that of your
buying of your ruku, and Allah knows as best. So we're looking at
a superrogatory prayer that you're going to be praying while
traveling, and you happen to be mounted
the the second instance you you happen to be mounted. But it's
actually quite possible for you to face the Qibla whilst being
mounted. So it's possible to face the Qibla. An example of that
would be like a person in a hodag or a person on a ship. You're on a
ship, so you're traveling and you're mounted, but it's quite
possible for you whilst being mounted and whilst the ship is
moving, it's quite possible for you to face the Qibla. In that
particular instance, it is necessary for such a person to
face the Qibla. And furthermore, it would also be necessary for
such a person to complete his bow, in other words, the ruku, and also
to complete his sujood and Allah subhanaw taala knows what's best.
The next scenario we're going to be looking at, and we're still
discussing Nafil, whilst you are traveling. So nah, whilst you are
traveling, you need not necessarily face the You needn't
necessarily face the Qibla. So either you are mounted, which we
discussed a moment ago, or alternatively you may be walking.
If a person is walking, then he should face the tibla, in terms of
his Ihram you're walking, which means you basically have freedom
of of movement. And as a result of that, despite the fact that you're
walking, you're traveling,
you don't have to face the Kaaba all of the time, but a person
should be facing the Qibla in terms of his Ihram. So when you're
starting the prayer, you turn towards the Kaaba and you initiate
your prayer by saying Allahu Akbar. Furthermore, in terms of
the ruku sujood and the sitting between the two prostrations. All
of that must be done whilst facing the direction of the Qibla and
Allah knows best a person should only be walking in terms of the
Qiyam, in terms of the tashahood and in terms of the salam. And
Allah subhanaw taala knows his best. Now, we had mentioned at the
beginning that it is necessary a condition of the prayer is that
the person must be facing the Qibla. There are exceptions to
that particular rule we mentioned the first exception, we now go to
the second exception. The second exception reads as follows, fear
solidity. Fear solidity
in the prayer. Let us break down that particular sentence, Sada,
prayer, shiddah, severe al half, except for prayer in a state of
fear, fear, solidity. What is the proof for that? The proof comes in
the form of the Quran when Allah subhanhola says, For in khiftum,
if you are fearing, it is at the time of war you are engaging in
battle. Fadi Jalan, that Allah subhanahu wa taala provides the
following concession. What is the concession? FarI Jalan, you could
pray either whilst you're on your feet, aurukan, walking, in other
words, aurban, or whilst mounted and facing thee the enemy. A
further proof, other than the Quran, is the hadith of ibn Umar.
The hadith of ibn Umar reads as follows. And we're basically
taking out a snippet of that particular narration. It reads as
follows. For in Canada, how often a shadmin, dalika, if a person
finds himself or the Muslims find themselves in a severe state of
fear, fear, meaning they engaged in the thicker battle, Salu, then
they should pray vijayalan, tiyaman, Allah akadami or Rupani,
then they should pray standing, or they should pray mounting. And
importantly, adds the following, mustaqabilia al Qibla wa rail
mustaq biliha, either they are facing the direction of the Qibla
or they need not necessarily be facing that particular direction.
And Allah subhana wa Taala knows as best as an added benefit, you
may ask that this is the statement of ibn Umar, the scholarly say
Malik. Rather, he narrates from Imam Nafi, who says, ma Ara Ibn
Amr, Kala Ali Kaila an rasulallah, the statement of Ibn Amr. He would
not say that based on his own opinion, but rather, despite the
fact that it doesn't mention or attributed to the Prophet
sallallahu wasallam, because it relates to ritualistic acts of
worship, it can only ultimately be attributed to the Prophet
sallallahu alayhi wa alihi wa Sabi wa salam. So there we've done the
first two conditions. The first condition was
knowledge of the time. Condition number two was facing the
direction of the Qibla or slash Kaaba. And now we're going to the
third condition, the third condition that reads as follows,
shuru to solati, siddhatun. It's not repeated in the text, but I
mention it every time we begin another condition. Siddhatun, the
conditions of the prayer of.