Muhammad Carr – 22 Conditions of Prayer Part 2 Ba Fadl’s The Short Abridgement

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.