Muhammad Carr – 22 Conditions of Prayer Part 2 Ba Fadl’s The Short Abridgement
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The speakers discuss the concept of Guineaurult" and how it is defined in the title of a book. They explain that "harf" means "has been recognized" and that individuals who consider all acts of the prayer to be compulsory or recommended are considered "hamon." They also discuss the importance of recognizing the actions of the prayer and the need for practice, including covering one's nakedity and avoiding impurities. They provide examples of legal actions considered impure and emphasize the importance of bringing others to the point of being at ease when praying.
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Allah,
we
have reached lesson number 22 we continuing our discussion on the
shuruth of Sada, as mentioned in the previous lesson, the word
shurult is the plural of the word sharp. Sharp is technically
defined Asmaa YALI, zamomin, ademiye al Adam. If it is not
found, then the act cannot be found. The basic example that we
gave was that of
Urdu.
If a person does not have wudu, then a person cannot have the the
prayer. In the absence of Hulu, they will be the absence of the of
the prayer. And Allah subhanahu
wa mentions six conditions. We had discussed the first five
conditions in lesson number 21 we discuss condition number six
today. Be imala subahan o Tala. It reads as follows, Wa Ma arifatu
For rule this, solati wa suna niya, another condition in order
for the prayer to be considered as valid would be ma Ari Fatu
knowledge Furu, the salah of the compulsory Acts was sunaniha and
the recommended acts. What this basically means is a person must
know which aspects of the prayer are compulsory and which aspects
of the prayer is recommended.
So the text now reads as follows, the legal ruling of the acts of
Salah must be known.
So if the legal rulings of the acts of Salah are not known, it is
not known in a manner that invalidates the prayer. An example
of that would be when a person considers a given fab act to be
sunnah to be recommended. An example of that would be the
Fatiha. We know the Fatiha is for Lao, sarata, ilabi, Fatiha, til
kita,
there is no prayer without the opening chapter recited in that
unit of prayer. In other words, you must recite the opening
chapter in every unit of the prayer. So it is formed if a
person considers the recitation of the Fatiha as recommended, then if
soda will be invalidated. Why? Because he considers a given Act
which is compulsory, he considers that compulsory act to be
recommended, and this would invalidate his prayer. Why?
Because the condition of the validity of the prayer is that a
person must know the legal ruling of
the acts of the Salah, whether it is for whether it is sunna. On the
other hand, our scholars unpack this particular phenomenon, and
they ask the question, what if a person considers all of them to be
Ford? So in other words, he doesn't draw a distinction between
a compulsory Act and the recommended act. Rather, he
considers the entire prayer in its entirety, every single act. He
considers every single act to be compulsory. What is the ruling of
such a person's prayer? We go to the next slide being last, and it
is as follows. So I've recorded this particular question, which I
mentioned a moment ago. What if a person considers
all the acts of the prayer to be found, or he simply generally
considers some to be compulsory and some to be recommended? So you
are two cases that we are tackling. Now, the person
considers every act. So he considers that Guru Haram is
compulsory. He considered the Basma to be compulsory. He
considers the Fatiha to be compulsory. He considers the
recitation of Quran after the fight.
The highest compulsory. In other words, he considers the prayer in
its entirety to be compulsory. In other words, all the acts, all the
individual acts, he considers him to be compulsory. Or
alternatively, his construction is, look, some of the acts are
compulsory and some of them are recommended. But he doesn't
categorize any of the acts. He just knows from the outset that
some are compulsory and some are recommended. How does this
construction impact on the validity or otherwise of his of
his prayer? So our scholars say, look here, we need to have a
bifurcation. We have to have two groupings. The first grouping is
if this belief is held by a lay person, and then our scholars say
solatul sahadun a layperson, if he considers all the acts within the
prayer to be compulsory, or he considers some of them to to be
compulsory and some others to be recommended, but he doesn't
categorize them, then his prayer is valid,
as opposed to that, as you see on the slide, as opposed to that,
what if the person in question happens to be an alim? So the
first thing we need to do is we need to give a definition of an
aliminir. An interesting definition is given for an alim.
It is as follows, manishtala, Bella Ali, zamanan, a person that
engages in the pursuit of knowledge for such a time period,
Takata will either generally he should be in a position a humili
He should be in a position whereby is able to distinguish between a
mandatory act, an obligatory Act, a compulsory act, And the
recommended act such a person is classified as an alim. So you've
been studying, you've been reading
the muhtasar Allah showed abridgement, and let's say, on
completion, you are considered, in light of this definition, to be a
scholar, meaning that you've engaged in knowledge to such a
degree that generally, you should be able to distinguish what is the
recommended Act and what is a compulsory act. So if this is a
person's condition, then
and he now considers all of the acts of the prayer to be
compulsory, or he considers some to be compulsory to the exclusion
of others, but he doesn't categorize them specifically.
According to Ibn Hajar, Ibn Hajar says that his prayer is valid. No
question asked. According to Imam Al Ramli,
this person needs to be able to distinguish
or have the belief that all of them are compulsory. If he
believes that all of them are compulsory, then his play is
valid. But
if he simply
believes in the distinction,
some of them are compulsory and some of them are recommended, and
he's considered to be a scholar, then his prayer is not going to be
valid, and Allah SWT knows as best. So according to Imam Ramli,
he will only be lit off the hook if he considers all of them to be
compulsory. And Allah SWT knows as best. We go on to the balance of
the conditions I mentioned in last week's lesson, or in the previous
lesson that the conditions mentioned by Father, by by fowl.
Osix, in terms of the explanatory notes, they add a few other
conditions. We're going to read through them very quickly
business. So number seven,
before we yet here, sorry to man, whoa. Mutara, the seventh
condition is a person must be knowledgeable of the obligatory
nature of the prayer. So we have five daily prayers. A person is
doubting as to whether mahrib is compulsory or or not, and he prays
with that frame of mind. Is this prayer going to be valid? No. A
person must know that this prayer is a mandatory prayer. It is a a
far prayer. Alternatively, he may, he may believe it to be
recommended prayer. Na way to sunna. So Salatin malipa person
says, I intend to pray the recommended prayer of malib. His
prayer is not going to be be valid number eight, which is somewhat of
an obvious one it is each Tina will move to that a person must
steer clear of those things that invalidate the prayer. So eating.
It is in order for your Salah to be considered valid, you must stay
away from those things that will invalidate your prayer.
Eating intentionally,
talking intentionally, etc. Number nine, Al Islam, a person is
praying. In order for his prayer to be considered valid, he must be
a Muslim. He must remain a Muslim. If a person turns apostate during
his prayer, Allah forbid, the person's pray is invalid.
It. And if he accepts Islam again, he will have to repeat the prayer.
And Allah SWT knows best. Number 10, Adam is the person must have
discerning ability. And number 11, a person must have knowledge as
regards to the manner of performing the prayer. Look, a
person could know in terms of theory, what all the integrals
are, what all the conditions are, but he has no idea in terms of the
way or the manner that the prayer should be executed. This might
sound funny. What comes to mind would be a story of Mull a he was
an expert, a jurist. It is narrated that when he came to
Mecca, so he knows the theory, but in terms of the practice, there's
always this discrepancy between the fear and the practice. So when
it came time to circumambulate around the Kaaba, as opposed to
going anticlockwise, you went clockwise. So very importantly,
one of the conditions of the prayer is a person must be
familiar with the manner in terms of the the prayer and Allah SWT
knows is best. Earlier on, we had discussed the condition of Satur
aura, that the aura must be covered here in terms of the
explanatory notes, some detail is given as regards to the aura. We
discuss the aura and we look at the literal meaning. The literal
meaning of the word aura would be Anak, which could be translated as
deficiency. Technically, what does the term aura mean? Now, the term
aura can be utilized in two chapters, generally, in the
chapter dealing with the prayer and in the chapter dealing with
marriage. When the term awra is used in the chapter of the prayer,
what does it refer to? It refers to, I am yejiwusaturu, that which
is necessary to cover the same term awra, when it's used in the
chapter dealing with marriage, then it refers to Maya homunauru,
that which is impermissible to to look at and Allah knows as best.
Now awra, which we translate as nakedness, is somewhat of a
relative phenomenon depending on the persons in question, and
sometimes also depending in terms of circumstances. So the first
issue which we're going to be dealing with would be the aura of
a male, a male person, what is his nakedness? In other words, what
needs to be covered in terms of the prayer? In order for his
prayer to be considered as valid, he must cover his aura. What
constitutes his nakedness? So we're going to look at the aura of
a male and we're going to be looking at the aura of a slave
girl. And the reason why we pay them together is because the
nakedness in relation to a male person and that of a slave girl is
exactly the the same. So the text is now wat Raju wa orator rojuri,
walati, firati, the nakedness of a man and a slave girl in terms of
the prayer mabaina, waruk, batima, the area that lies between the
navel and the and the knees. Now, in terms of covering one's
nakedness, it's the area that lies between the navel and the knee. So
very importantly, a key word here would be between. So the actual
navel and the actual knees are excluded and does not form part of
one's nakedness. However, it would be important to cover a part of
the navel and a part of the knee, simply because of the rule that
says malayti muluwajibi, lebih fa wajibun, that
which a compulsory act cannot be fulfilled except through it also
becomes compulsory. So you must cover the area between the navel
and the knee. And in order to do that, you need to cover part of
the knee. So therefore, covering part of the knee becomes
compulsory, and Ellis wanted no space. That's the first
consideration. The second consideration would be that this
particular rule of covering one's nakedness, it applies to an adult
and to and to a child. In relation to a child, the prayer is not
compulsory upon the child, but should the child decide to pray,
then he needs to meet all of the conditions, and one of the
conditions is that his nakedness must be, must be covered. The same
rule applies to a free person or a slave girl. So we've covered now
the nakedness of a male person and the nakedness of a slave girl. The
next issue which we look at would be the aura of a lady, the the
nakedness of a lady in relation to the prayer Watty and the maharimi.
Let's first look at
her nakedness in relation to her relatives that she's not permitted
to marry. The Arabic term
used or employed to refer to them would be the word maharim
waauratul harati, the nakedness of a free lady in relation to her
relatives that she's unable to marry,
referring to her male relatives, and also referring to
other women folk and when she's all on her own. Mabena surati,
warukpati would be the area that lies between the navel and the and
the knee. So a relationship brother and sister. What must be
covered? What can a brother not look at Avi sister? He cannot look
at the area which lies between the navel and the knee. It is
permissible to look at other areas. And Allah subhanaw tare
knows, knows best.
First, there's also an interesting added note here, in terms of the
nakedness of a lady, of a free lady, in relation to non Muslim
woman, or open trans cressing Muslim woman, what is the
nakedness in relation to them? Our scholars say that which, that
which does not become apparent whilst working. So when a lady is
working, what becomes apparent, her head would be apparent and
open, in other words, not covered. Her face would be uncovered and
they could be uncovered. Her arms would be uncovered and her feet,
her legs up until her knees would be uncovered, so
everything besides that in relation to a non Muslim woman
would be considered her nakedness and Allah subhanaw knows best. We
go on to the last slide for today's lesson being
we had spoken and mentioned earlier on, that of the conditions
of the validity of the prayer is that the person must be free from
all types of impurities.
We're going to look at concrete impurities. Now, if a person has
blood on their clothing or on their body or on the place where
they are praying, then the Salah is invalid. However, there's an
exception to those particular rules. The Arabic term used, if a
memory serves me correctly, would be al mafu, what that which is
overlooked? I've reproduced the English translation here, what is
overlooked? So it's impure, absolutely, but it is overlooked.
Concession is made in that particular regard. What you offer
and Demi, Mala NAFSA, lausa, ILA, the blood of an animal that
does not have flowing blood. A mosquito doesn't have flowing
blood. You praying, a mosquito settles on your on your face, and
you whack the mosquito, and as a result, the mosquito blood is on
your face. So is it blood? Yes. Is it impure? Yes, however, it is
over look. One wanimi zuba, the excreta, that of a fly. Wanda mill
Basara,
blood that oozes out of a pimple that you may have on your face or
on any body part. Kaliluwa Kathy ru a little of it or a lot of it.
One kahida mamil, a person has an abscess and pass comes
issues forth, fear from that is also over, overlooked. However,
when it comes to much of these impurities which are overlooked,
it is overlooked when certain conditions are met. What are
those? Those conditions? The first condition is that Allah, being It
mustn't mix with any other form of impurity. Number one, number two
is it mustn't go beyond the place of exit. So when that blood comes
out, and then it settles in the vicinity, it doesn't go beyond
beyond that. And also, it mustn't be due to the person's actions
himself. For example, you have a pumple, but then you scratch the
pump, and as a result of your scratching, blood issues there.
From that if normally without your interference, blood oozes there.
From it is overlooked. However, if it's due to your own doing, then
it's not going to be overlooked. And Allah SWT knows best. The last
issue would be where you offer an damin, ajinabi, somebody else's
blood falls on you whilst you're operating. A little of that ease
is overlooked, except, except illalkal, except two instances,
and that is blood, that of a dog and a pig. And Allah swt is best.
This brings us to an end of Lesson number 22 our next lesson is
number 23 we were going to be dealing with the compulsory acts
of the Salah. Told me to
convert Allah or Barakat you.