Muhammad Carr – 24 Integrals of Prayer Part 2 Ba Fadl’s The Short Abridgement

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.