Muhammad Carr – 21 Conditions of Prayer Part 1 Ba Fadl’s The Short Abridgement

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.