Muhammad Carr – 24 Integrals of Prayer Part 2 Ba Fadl’s The Short Abridgement
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The speakers discuss the importance of consciousness and consciousness in praying, as it is not just a matter of consciousness, but also the beginning of prayer. They provide examples of exercises requiring a far prayer, a vow, and a praying question, and explain the importance of standing in a prayer and having consciousness in praying. The speakers also discuss the importance of laying on one's back and advice against doing it twice over. Finally, they provide rules for standing and explain that individuals must perform certain exercises, including lifting their head and face the Qibla, laying on their back, performing ruku and sujood, and performing a praying question.
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One
for
Allah, what is
condos? I do? Molly Kumar, to
light. Allah, a 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, we
have reached lesson number 24
in our reading of Al muhtasar Al Latif by father's short
abridgment, we have started with the integrals of the prayer, which
are listed as 17. We have covered number one, and we've covered
number number two. Number one would be the intention. Number two
would be takbi ratul iharam. There are certain issues relating to the
intention coupled with that periodul ihram. So a person needs
to make the intention, and a person needs to
say, utter Allahu Akbar. So how
do we connect between the two? How do we connect between the two? And
basically that is what the text is going to be dealing with. Now
being a superhanto, let me read through the text wajibu and
takuna, niyatu, Makara, Natan Lite, Beri Jem the text reads as
follows, why ajibu, it is compulsory, wajahbo, alafa Ali or
akawa ala Turkey, that you will be rewarded for doing it and punish
for committing it. What is compulsory? Why? Ajibo, it is
compulsory, and Takuna niyatu, that the intention must be
mukarana must be done parallel the Kabir for the Takbir. In other
words, when you saying Allahu Akbar, then at that time there
should be a consciousness of the intention one at the same time.
They happen in parallel. You're doing two things that at one time.
Let that be now what happens is, the author, in terms of Bayen wa
tariff, makes this particular issue abundantly clear for us. He
says, Look, there are two things. Number one would be isti havar.
The word is the havar comes
from the word havar. Havara means to be present. Ista halara, to
seek presence, in other words, to be conscious. So the first thing
would be istikar, you need to be conscious in terms of what you are
doing. Then that particular consciousness that you establish
that must be mukaran or mukarana that needs to happen parallel with
the taqbiratul Haram. So let me go through that very quickly. The
first thing would be to have a sense of consciousness in terms of
what you're going to be doing. Then to maintain that
consciousness and have it parallel to your Allahu Akbar. So just very
quickly, you create a consciousness in terms of your
prayer, and now you're going to begin your prayer so you say
Allahu Akbar through the duration of Allahu Akbar. Parallel to that,
you need to maintain this consciousness of what you are
going to be doing
that what I've explained to you now I'm going to now read and
translate that is what is referred to as isti Hamar hakiti, a real
consciousness, and mukarna hakati also a real parallel. In other
words, that consciousness being parallel to the Allahu Akbar. So
what is meant by we're going to look through that very quickly.
Yes, the hagirat. So we now at the first point, you should be
conscious of what you are doing. What does this consciousness
entail? Now, just before you going to say, Allahu Akbar, you need to
be conscious. What is it? Ayastahara, that a person brings
to mind, if you wanted to, he is conscious of what Arkansas, all of
the integrals of the prayer MUFA said in detail. So his
consciousness, is it? I'm going to pray and in front of him, all the
integrals of the prayer are apparent, or my ajibula woman,
costing wafatika, and whatever is required of him, you should be
acutely aware whatever is required of him in terms of the intention
regarding it is an obligatory prayer, etc, etc. So this is quite
a tall order, as we're going to see now. But before you
move on to implement, let us first complete the explanation between
So you've now come to understand what our scholars mean that at the
beginning, before you say, Allahu Akbar.
Allah, before you activated Bihar, you must have istillah, you must
be conscious. What is a consciousness, as per our
explanation? Then number two is that consciousness must be
maintained parallel to Allahu, Akbar. And that is a yakrina,
Aniya, bilateral yah RAM, that this consciousness must run
parallel
this intention must run parallel with the beginning of your
tekbirty Haram, and you must maintain it until you reach the
raw of Akbar. In other words, you must be conscious of what you are
doing from the time that you say of the Allahu Akbar until you
reach the last row of Akbar. And Allah knows, knows best now. That
was the view of the mutakadi that which I explained now. And if you
are able to do that very comfortably, and my emphasis and
comfortably without complicating your prayer and without
creating complications and
creating a fertile ground for insinuations and whisperings from
the devil, if you're able to that good and good and good and well,
this, however, was the view of the mutaka demon. The view of the
mutaqun is what
our scholars present to us now in the form of Bayan wa tarif. What
is the view of the mutachim. They say, Look, you need to have both.
Before you say Allahu Akbar, you need to have consciousness. In
other words, istihubah. And number two is when you say Allahu Akbar,
then that consciousness needs to be parallel with it. But however,
they move away from the fact that it needs to be istillah Ha Tepi, a
real type of isti Hagar. They say no isti Hagar overfit what is
customarily considered to be a consciousness. We will accept
that. And what is that? Ayato, Sara ij Mala, but a person is
conscious that is going to be praying, not in terms of every
unit of prayer plays in front of him and every integral appears in
front of him. No, he's simply conscious of the fact that he's
going to pray
a prayer,
and whatever is required of the prayer. So I would, I would, I
would imagine it would go along the following lines, that you are
conscious of one unit of prayer. So I'm going to be performing
Gore, I'm conscious of the fact that it is God. I'm conscious of
the fact that it is a, it is a, it is a Salah, and it is a foreign
Salah. So those three things you are conscious of that you don't
have to bring to mind all of the integrals that you're about to
pray and keep that day up until you say Raul, Allahu, Akbar,
that's very important. So Alice i customly know or consciousness
about what you are doing that is going to suffice. And I would
recommend this, and that what happens to us most of the time
before you pray the Salah, basically what you need to have in
your mind is nawaituan, or Salli for the salah to Baha that
conscious sexualization was in your mind now, once you have that
now, remember when you're going to say Allahu Akbar, you need to keep
that consciousness parallel with your Allahu Akbar. So do you have
to keep it from the big the beginning to the end? No, simply
at one moment in the entire Allahu Akbar, you need to be acutely
aware of it, whether it's the consciousness is at the beginning
or at the end or in the middle. But when you saying Allahu Akbar,
you're conscious in terms of what you are doing. And Allah SWT knows
knows best.
Then our author of Bayer, he has the following to say, and we need
to keep this in mind. Wahada as *, man, this is easier than the
than the first landlord, because in the first one, there's a degree
of difficulty in that, in terms of having that particular
conceptualization. Wakata and Allah, subhana wa Taala says, WA
Maja ala Ali, confiding him in hajj, Allah has not placed any
difficulty upon you in terms of deen and Allah subhanaw knows
best. The next thing we're going to look into would be the third
integral. So we had discussed a lot of dynamics around the first
two. The first was your intention. The second is to say that your
harm. The third reads as follows, Al qayyamu. The third integral of
Salah is for a person to stand. Alkiya means to stand in Canada
Salah to farban waqadar, however, standing is stipulated when two
conditions are met. What are those conditions? Condition number one
is when the salah is a far salah. Number one, number two is when a
person is able to when any one of these conditions are not met are
found lacking. Then the far Beya, the compulsory nature of tiam, it
falls away. So Al qayyam in character, salatu, for the it is
necessary to stand and pray. If the prayer is compulsory number
one and number two, the person has the ability to to stand. What is
the proof for this? The proof reads as follows, the calling,
Nabi SallAllahu, alaihi salam, Lee Muran, nibini, Hussain, because of
the statement of the Prophet. Sallallahu alayhi salam to Imran
even Hussain, the Prophet said to him, salaka Iman, perform the
prayer while standing for Ilam does totally if you're unable to
stand for Kaidan, being said for Ilam does mean if you're unable to
i.
Sit and then you should pray whilst lying on your side. We're
going to cover the detail in a particular regard in a moment
between. For now we simply listening to the to the proof.
Now, the proof that standing is compulsory. Salikarimas pray while
standing. The second issue which we're going to be dealing with now
would be standing is compulsory when the praying question is for
what is meant by, the term for what is meant by the term fab
would be Jami, O and wai, all types of farm. So the moment you
can refer to that particular prayer as a far prayer, then it is
necessary for you to stand in a prayer. What would the examples of
those be? The five daily prayers. The makhtuba, number one, number
two, mandur, you take a vow. You say that if Allah accused me, then
I will pray. In other words, Allah accuse you, and in lieu of that,
you promise to to pray. You make a vow. You necessarily have to pray.
It wasn't compulsory in, in, in, in the
initial sense, but then you made it compulsory upon you yourself.
Can you perform that prayer sitting? No, you can't, because it
is a far prayer. Then for tifaya, you perform janezo salah. It's a
communal obligation if someone does it, and then the application
falls away from others. So now, because it's not a fart kefaya,
can you tell yourself, I'd need not stand. No, the fact that it is
a far prayer, you must stand. You must stand in any far prayer,
whether it is a foreign kefaya, whether it is a madur with Matu,
all of these prayers, a person necessary must stand in Allah SWT
knows best. Then add it to that whatever takes the form of a third
prayer, it's it's not far in and of itself, but it takes the form
of prayer. For example, a child Salah compulsory upon him, but he
decides to perform Lord. So now Lord is not far upon him, but the
Surah, the form of it is, is a form. So therefore he must stand.
Another example would be a prayer that you repeat, I pray, Lord, for
example, alone. Then thereafter, in the masjid, for example, I go,
and it's only myself I pray, Lord, and I'm about to leave, and here
the congregation comes in, and now they're going to pray for some
reason or the other. They're late and not reading it on the normal
time. So I'm going to repeat the Salah, not as a kava, but as any
other that particular Salah is called Salah mo ADA. So now that
salah, can I sit? I said, Look, I prayed already for the second
prayer. I want to sit. No one cannot sit in the second prayer.
Why? Because not that is far upon you, but it takes the Surah AlA
fart, and therefore one has to one has to stand. And Allah SWT knows,
knows best. The next issue, which we're going to be looking at,
people be what is meant by unable to to stand. So, as scholarly say,
until haka will be Sabil, when can a person claim that I'm unable to
stand? When, as a result of standing, yal Haku besets him a
shot? Katun shadetun, a great difficulty. And what is a great
difficulty in this particular regard? A great difficulty in this
particular regard would be something that the person cannot
be generally, for example, a person happens to be traveling,
and he happens to be on a boat. Now, if you were to stand and
pray, what's going to happen is he's going to get dizzy. And
normally, dizziness is something which, generally, people cannot
tell if they experience pain day through. So that would be a valid
justification. He can tell himself, look, because of my
dizziness, I'm unable to stay. Look, he's not going to die. He's
not going to become sick. As a result, his epi has a sickness.
His
health is not going to be delayed or anything. So in other words,
what our scholars are saying that the justification for not standing
in Salah is less than what is required in order for you to
perform Daymond, in order for you to perform the yamu, we need a
greater sense of justification, a greater reason, whereas when it
comes to not standing, it's simply a difficulty that might befall
you, and a difficulty may be something as simple as real simple
as dizziness, and you're justified to to sit. And Allah SWT knows
who's best. Our author continues, and he says, if a person is
sitting, now we've come to Pune making a far salah, and you are
justified to perform a far Salah sitting. So if you are sitting,
and then you come to the point of bowing, if a person is sitting,
then you should bow. You have to make your ruku to the extent that
his forehead goes beyond his knees. The and the best is that
his forehead is parallel to the place of of sajda. So basically,
if a person is sitting and you bowing now, then at the very
least, the person should bow to the extent that his forehead is
parallel to his knees. It is best, however, that the person goes way
beyond that, to a point whereby his for it is parallel to the
place where he performs such that in Allah SWT knows no space. Now
the next few slides, these as follows. And now we basically
expounding upon the narration of the Prophet sallallahu alayhi wa
ayushal. Remember he said to him, suddenly, Kaiman for stop it.
File a jumping we're going to basically be unpacking that we did
the first part. Now, what is the first part? If you unable to stand
and sit? If he's unable to sit, then he will pray lying on his
side. It is best to lie on his right hand side, as opposed to
lying on his left hand side. A person must face the Qibla with
the front of his front of his body. So I'm actually facing you,
where I'm sitting in terms of the studio,
or rather the home studio, is that I'm facing the direction of the
Qibla. So I'm going to lie on my side, so I can lie on my right
hand side, or can I have my left hand side, I'll still be facing
the Qibla, which is basically you
what is best to this piece for me to lie on my right hand side,
facing the Qibla. Then a person must face the Qibla with the front
of his body. In other words, you can't have your back to the body.
That's my understanding of mukadda mulbandh, that's the Arabic term
which is being used. So you must face the Qibla. Look. You can. You
can be on your left hand side. That was not recommended. It would
be undesirable for you to be on your left hand side, but your play
will still be valid. But you valid, but you can't have your
back facing the tabla that is simply not going to not going to
work. And Allah knows it was best we go on to the next slide. So we
did, if you sitting, what are the rules? Now, if a person is unable,
if he's unable to sit, what is he going to do? He's going to lie on
his side. If he's unable to lie on his side, you will pray lying on
his back. A person must lift his head a little, facing the Qibla.
So if you're going to be you cannot sit, you cannot lie on your
side, you can only lay down. So you can lay on your on your back.
What's going to happen now? A person must lift his head. So if
I'm laying, I must lift my head a little bit. A person must lift his
head a little facing the Qibla. If he's unable to then his soul
should be made to face the Qibla. If he's unable to perform ruku and
sujood, then he then he should. If he's able to perform ruku and
sujud, then he should, if he's only able to form ruku, you should
do it twice over to compensate for the sujood. I went through that a
bit quickly. I want to read it again, be in the last for my own
benefit, and by extension, your benefit being the last abundantly.
So if a person is unable to lie on his side, he will lie praying on
his back. Okay? So the first thing is, when a person is praying is
unable to sit, unable to lie on his side, he's going to be lying
flat, flat on his back. What must he do? He must lift his head a
little bit to face the Qibla. He must lift his head a little bit to
face the Qibla. Number one, number two. If he's unable to lift his
head, his head is flat on the ground, then at the very least,
his souls should be made to face the Qibla. If he's able, this
person on his back, somehow the other is able to perform the ruku
and the sujood, then he must roll over and perform the ruku and
perform the sujood. If he's only able to perform the ruku, then he
must repeat the ruku twice over, because the first ruku would be
for ruku and the second ruku would be for for sujood. Now, now,
if a person is unable to lie on his back Subhanallah, we have a
person completely paralyzed, by way of example, fixed in one
position the person is unable to to sit, unable to lie on his side,
unable to lie on his on his back. What happens now to this
particular person? He will indicate, how will he indicate? He
will indicate either with his head, making movements like that,
the only thing he can move is his head. So he will perform by
movements of his head. If he's unable to move his head, he will
indicate what he is with his eyes. If he's unable to indicate with
his eyes, he should cause the salah to come over his heart, and
you will not have to repeat it. And Allah subhana knows nosbesti.
The last issue which we will be dealing with would be standing in
a superrogatory prayer. What are the dynamics in a particular
record, and by now you have a clear understanding, as for our
previous explanation that it is compulsory to stand with two
conditions of it. What are those two conditions? Number one would
be when it is a fourth prayer and the person is able to stand. So if
it's not a fourth prayer, then standing is not compulsory. So
standing in a supererogatory prayer. Let me read from the text
for you is recommended standing in a superogulatory prayer. In the
keeping Nafil prayer is recommended. Thus a person able to
stand may sit or lie on his side and perform swallow, not on his
back. Though you must keep in mind that the reward of a person
sitting whilst able to stand is a half that of a person standing.
And that is based on the Hadith of the prophesy Allah, which is
mentioned here. And that says, Man salah, Kaiman, for whoever
performs salah, stand at his best. Oman, salakai, and whoever
performs Allah sitting, keeping in mind, he's able to stand follow
news. For Ajit al QAI, you will get half the reward of a standing
person. Oman salah, I mean the person who performs salah, laying
down. Follow me, sway the new get half the reward of a person
sitting in Allah. Subhana wa Taala knows, knows best. Our next lesson
would be lesson number 25 and we're going to be continuing with
our reading of the integrals Till we meet again. BarakAllahu,
salaamu, Alaykum wa Rahmatullahi, Taala obarakatu. We.