Suhaib Webb – Maliki Fiqh For Newbies AlAkhdari Part 9 The Times Of Prayers
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Welcome back now to our
explanation
of Mutan al Akhdarii
which is a basic introduction into the practices
and opinions of the Maliki Medheb regarding certain
acts of worship, an introductory book if you
will.
We reached now a very important important section
and that is on
alsalah
prayers Allah Subhanahu Wa Ta'ala says
Allah Subhanahu Wa Ta'ala in Surat Nisa he
says that indeed the prayers
have been prescribed upon the believers at specific
times.
When Sayyiduna
Abdullah ibn Masood radiAllahu anhu
came to the Prophet Sallallahu Alaihi Wasallam
as well as Amr ibn 'Aas and Abu
Musa al Ashari and others.
And they asked the Prophet Sallallahu Alaihi Wasallam
what is the best action
The best action is to pray on time
Sallallahu Alaihi Wasallam
And Imam Malik
he narrates radhiallahu anhu from nafir
through Abdullah ibn Amrradhiallahu
anhu.
That Sayna Amr ibn Khattab RadiAllahu Anhu he
wrote
to those people who were administrators and working
under his governance,
The most important
affair
of yours
in my estimation
is prayer.
So whoever protects and guards the prayer.
And looks after it earnestly
then that person has looked after his deen.
Deen. And whoever, you know, neglects the prayer,
then that person is lost like that person
is neglected.
So salah is very important.
Sheikh
Al Amir in Al Majumuah which is one
of the really important text in the madhab.
He says that
or maybe it's also Sheikh Hijazi, his
his the person who's explaining the, Al Majmuah.
He says that salah is one of the
few acts that
contains all of the actions of the malaika
mentioned in the Quran. In fact, he said
it is the only act. So standing,
sujood,
julus,
thikr, and so on and so forth. SubhanAllah.
SubhanAllah.
It's common to see some people especially the
people of innovation
who
state that the 5 daily prayers
have no support
And oftentimes you find people like this they
say you know we just want it from
Quran. When someone says I only want evidence
from the Quran while that sounds important and
wonderful
that is an indication that they are not
thinking through the orthodox
mainstream way of looking at Islam.
The mainstream
Orthodox, especially if we're Sunni way of looking
at Islam is to recognize that there's more
than the Quran as a source of law
and guidance.
So when someone says, I only want it
from the Quran, they are either,
admitting to the fact that they don't understand
Islamic law,
or they are also admitting the fact that
they do not see themselves as orthodox,
mainstream,
and so on and so forth.
The second point is that oftentimes the Quran
teaches us things implicitly because the Quran wants
us to think.
Allah says,
right? The Quran is surat al Zuhruf.
The Quran was sent so that you would
use your mind and oftentimes it uses metaphor,
implicit wording, it uses ambiguous wording even even,
that we have to refer to either the
prophet sallallahu alaihi wa sallam, the Bayan of
the Quran,
or his companions.
And that's the case here with the 5
prayers. I remember when I first wanted to
become Muslim and I was reading the Quran
in English, I was looking for, like, the
how to prayer how to pray chapter. And
how many prayers are there? I thought there
were, like, 10 prayers or something, subhanAllah.
I couldn't find it. Right?
So oftentimes people, they get caught up in
this cycle. It's not explicitly found in the
Quran. We talked about that earlier. And then
if it is an ambiguous,
term or a term which is maybe like
a metaphor or rhetoric,
they also find themselves lost. And that's why
we refer to the prophet Sallallahu Alaihi Wasallam
for Ruduhu ilaha illallahahu Rasooli,
and the companions of the prophet Sallallahu Alaihi
Wasallam and the scholars. And that is the
case with prayers. So if you go to
Surah,
you find very beautifully in Surah
verse number 78
Allah
says after
Satan Imam Malik as mentioned by, ibn Naf'h
in al Mabsut, which is one of the
major books in the Madhub, one of the
foundational books in the Madhub, which I believe
is lost.
But there are parts of it, you know,
still around. In Al Mabsut, he says that,
Sayyidina Imam Malik said that this verse is
alluding to all
5 prayers.
Means to to lean. So means
from
to Asr.
And then to
And to the time where the night begins
to set in is referring
to Maghrib and Isha. So there's 4 prayers,
Waquranal
Fajr and of course Fajr is mentioned. So
in this verse according to Imam Malik
and we know that Imam Malik
very rarely takes a position by himself.
So that means that his understanding is being
supported,
by others. So when you find someone like
Imam Malik taking a position,
it's understood that that position has been subjected
to peer review and that it is something
that was widely held amongst the ulama who
surrounded him, radiAllahu anhu. So that's one. Another,
is Allah Subhanahu Wa Ta'ala says in Surat
Arum verse 17 18, he says,
Then praise be to Allah Subhanahu Wa Ta'ala
in the morning and in the evening. When
you arise in the morning and when you
arrive to the evening.
So we find here as,
Imam
was
was one of the great Maliki jurors. He
said,
Right? So at the time you arrive in
the evening, it's talking about Maghrib and Isha.
What Tusbihun is talking about Fajr, Wa Ashiyan
is talking about Asr,
Wa'atul Hirun is talking about Dhor.
These are not opinions held by either these
great scholars in isolation. They're supported by others.
I encourage you to look and say, for
example, the tafsir of Tabari
who mentions, like, so many people holding onto
these opinions. But I just wanted to kind
of touch on the fact that some people
say, you know, there's no evidences in the
Quran. When people say that, ask them, have
you studied, for example, Ayatul Hakim, all the
legal verses of the Quran around 365 verses?
They haven't. So
it's okay to check people and ask them,
like, you know, be careful what you say,
man.
Be careful what you say.
And we mentioned also the virtues of salah,
Sayna Abdullah ibn Mas'ud said that the prophet
sallallahu alaihi
wasallam
said Assalah to Alawakdiha
that the best act you can do is
pray
on time we ask Allah Bilafi Alhamdulillah.
So Imam Al Akhdarri
he says
Faslu.
Faslu actually means a section
and we noticed that the scholars when they
write books they use and fosul, beb, and
fosul because paradise has
abweb, gates, and fosul sections.
So as one of my teachers told me
years ago in Dala Iftar, when I was
reading Taqrib al Busul of Imam ibn al
Juzay to him, that
this is done to remind us of Jannah,
To remind the teacher to be sincere in
teaching, to remind the student to be sincere
Alhamdulillah and seeking knowledge.
Then he begins to talk about the times
where prayer is like preferred,
encouraged.
And he uses the word al muhtar. The
word muhtar means you have a choice to
delay it a little within that time period.
By delaying it in that time period you're
not sinning.
Then he talks about what's called adurura.
Adurura
means that time for which if you delay
it without a legitimate reason
you're falling into sin.
This is important
because we have a number of terms that
need to be unpacked quickly.
The first word is waktul
Ikhtiyari, wakt Ikhtiyari,
the time where it's preferred, it's encouraged for
you to pray at that time and you
have a little time to delay within that
time.
We'll talk about that in a second. Then
means
the time that if you delay it without
a legitimate reason,
you fall I fall into sin. And then
we have what's called an Al Qadu'l.
An Al Qadu'l means that I pray the
prayer, I miss the prayer so I'm praying
it outside of its
time. Khalas walked Ihtiyar,
walked dourri
and then qada.
2 other terms that I need you to
understand are Al Adah.
Al Adah means I have prayed the prayer
in its proper time.
Al iyada means that I have prayed the
prayer
but I discovered I did something wrong to
the extent that I have to repeat the
prayer from the same word as Eid
because
Eid returns,
I'm coming back,
means I have to make up the prayer
again.
And then this word we talked about earlier,
Al Qada,
means that I have for whatever reason
missed a prayer's
time and I'm now praying it outside of
its time.
So al ada and iyada are happening in
the prayers time. Al qadah is happening outside
of the prayers time.
And within the timeframe of prayers we have
Ikhtiyari,
Doururi and Qadah. Ikhtiyari means this is the
preferred time to pray. For example in Maghrib,
the Ichtyari is the time it takes me
to make wudu and pray Maghrib.
That time period, right, is what's called Ichtyari.
After that is dourri, meaning if I delay
it without a reason,
right, without a legitimate reason,
then I am sinning. And then Qadaw would
mean if I woke up after Fajr and
realized man,
I did not pray Maghrib. So I pray
it after Fajr prayer.
I know what you're thinking right now so
we're going to get to it in a
minute.
So it's very important to know that we
have Al Adah,
Iyadah
and Qadah.
In the Maliki Madhab,
let me just explain this as simply as
I can.
Al Adah
for is. And the
Ikhtiyar is the time we're gonna talk about
where it's recommended for me to pray,
but I have, even if for some reason,
some legitimate reason,
I missed
in
time. A legitimate reason.
Say for example, I was
stuck in traffic. I was in surgery. I
was kept in an exam and I couldn't
get out of it. Something of that nature.
And I prayed
in Asar time in the Maliki method this
is still still called ada.
The reward is, of course, going to be
less than someone who prays it in his
proper time. There's a discussion about this.
But if I delay
time
for for no reason, it's still ada but
I'm sinful.
I'm sinful.
I can pray Maghrib
right as we know up until the time
of the Red is out of the sky
And then also it is Duroori
from that point on meaning I can actually
for some reason, legitimate reason, I miss Maghrib
then I have tofajr to pray on Maghrib
and this is still called ada. So the
ada of Dhuhr is going to be from
Dhuhr to Maghrib
if there's a legitimate reason to delay it
in Tasr.
The adah of Maghrib is going to be
to Fajr. If I have a legitimate reason,
of course, to delay it then I'm not
sinful. If I don't have a legitimate reason
both are still adaab but I'm sinful.
And if I pray either Dhuhr or Maghrib
outside of say I pray duhr after the
time maghrib has come in, this is khadah.
If I pray fajr if I pray maghrib
at the time that Fajr has come in
or Isha at the time that Fajr has
come in, this is also Qada.
So these are very important things that I
wanna explain because people sometimes get confused in
reading the text. The number 1 ada is
that I am observing the prayer either in
it's Ihtiar time or it's Doururi time. Khadah
is that I'm outside of it. Doururi if
I have a legitimate reason, I'm not sinful.
If I don't have a legitimate reason, I'm
sinful.
It's very simple. Adah in the
is to pray in the Iqtiya time,
which I should do,
and the time if there has been some
kind
of accident
or strange circumstance that compelled me to delay
the prayer.
If not then I'm sinful but it's still
ada
and qada is to pray any of those
prayers outside of their ikhtiyar time or their
adorore time.
So
the sheikh he says
the preferred time for Zohr
He said that the time of Zohr which
is which is Muhtar which is recommended is
from the zenith
to the time that your shadow is equal
to yourself.
Of course nowadays you don't have to worry
about this. You rely on the Masjid, you
rely on your Imams, you rely on the
fit councils as you should.
You have apps as you should.
Now you see something. So he says
and the preferred time of 'asr
is from the time that
your shadow
is equal to your
equal to your length
So the preferred time of of asr is
when your shadow is equal to your body
so that means that there's this interesting discussion
within methheb.
Do Asr and Dhuhur share a time together?
So like if the Adhan of Asr was
called and your shadow was the same length,
as your body and you pray
according to most scholars of the med hub
it will be accepted. Although this is not
a good thing to do but it will
be accepted.
Some others say no the inverse happens. You're
allowed to pray asr at the time of
Duhur.
So when if you've already prayed Dhuhr and
then you see that your shadow is equal
to your body and you need to pray
Asr for whatever reason, you can pray Asr
immediately at that moment. It's called the wak
Ishtiaraq.
There's a shared time. I don't want to
talk about this too much now, in the
future we'll talk about it in other texts
especially when we get into
the rizat of Imam ibn Abi Zayd. But
just FYI a little bit is sort of
interesting mashAllah.
But the important thing
that the preferred time of 'asr, excuse me,
is when your shadow is equal to your
body in length until you start to see
the yellowness in the sky or this orangeness
in the sky.
And the word dorora is translated as necessity.
Darora.
The word actually is from
which means harm.
So the idea here is that if I
don't pray them, I'm putting myself in potential
harm. The adab and punishment of Allah Subhanahu
Wa Ta'ala.
And the time that you have to pray
them both
is So with Dhuhr,
the duro restart
at the time of Asr.
With Asr,
the starts at the time of
So
for whatever reason, if someone had to delay
a Duhur for a legitimate reason,
right, say
you're best at judging this Hajj
an
overarching need.
Someone asked me said they're watching their children,
3 or 4 children, and they just can't
find the moments
rest
for whatever situation definitely that applies to that
situation. If you're out somewhere with a child
and you can't pray because
you're not gonna be able to keep your
eye on that child. That's an example of
a Hajj. As mentioned by Al Ashab and
others. With the condition that this doesn't happen
regularly. It should not become a habit. Also
you find this kind of discussion in the
Hanbali Methab in a different way but the
same idea of a Hajjah
allows a person to join the prayers as
long as it's not done at a du'en.
So the douroori
So for dour, once Asr kicks in this
is douroori still ada,
until the gurub and
until the sun sets. And in Asr, from
the time that the sky
now is starting to turn orange and yellow
is firaar,
literally means like a yellowish orange or yellow,
till the setting of the sun. This is
the wat
doro ri for Asr.
You see that Mashallah.
And he says the preferred time to pray
Maghrib is the time it takes someone to
pray
and to observe the
of Maghrib. What are the of Maghrib here?
Like for example, the wudu
locating the direction of the qibla
and so on and so forth. That is
as explained to me, Sheikh Sheikh Rehan,
means the red in the sky.
So when that red in the sky follows
the sunset disappears
is the time of
until the 1st 3rd of the night and
this is based on the hadith I mentioned
earlier of Saydna Amrul Khattab in the Muwata
where he tells people to pray Isha until
the 1st 3rd of the night. Right? Like
that's meaning don't
do not not pray after that. But that's
the time that's Muhtar.
That's the time that's preferred.
And the time of necessity
for Maghrib and Isha
is
till fajr,
right, till sunrise,
till daybreak.
It's like a really important chapter a lot
of things come out of it
and
So he says,
That the necessity
the time of necessity
for Maghrib is gonna start,
right, is gonna start
after the time it took you to pray
Maghrib and observe the conditions for praying Maghrib.
And the time of necessity
for isha is after the 1st 3rd of
the night to delay beyond that without a
legitimate reason,
not a necessity,
but
a a Hajj as Saydna Imam Al Haramain
I believe in Al Burhan talks about that
the mufti doesn't wait for people to fall
in necessity and then reacts but he or
she
is proactive in protecting people from falling into
necessity.
Obviously.
So without there being like a legitimate need,
then the person is sinful. We ask
Then he says
and that
the preferred time of Fajr
is ila al isfar
al a'la.
What that means is that the twilight starts
to set in. In the maliki madhab it
is commendable to pray fajr when it's still
dark in the sky, but you can see
the long
light of dawn on the horizon which called
al fajr asadiq.
Not like partial light but
the entire like line
is across the horizon.
This is based on the hadith found in
the Muqba of Sayida Aisha radiAllahu anha who
says that you know the women were not
known
right in the time of subh, in the
time of Fajr, I'm just saying it to
make it easier for people, in the time
of Sabah
because of the darkness. It's different than the
Hanafi Madhab who continues to pray later.
No problem, alhamdulillah.
Faith says, walmukhtarulissob.
And the word sob here, I want you
to understand, I wanna use it moving forward
is fajr. Fajr has a different meaning in
the madhhab.
But just because I know many people have
learned different terminology just to make it simple.
So after that time, after you see, you
know, that kind of
twilight across the sky
from that time onward
is Dururi
until the sun rises.
Then the Shaykh he says
and everything outside of those times.
To pray Maghrib outside of its
Ikh Muhtar time or its Duroori time that
will be aqaddah.
To pray Isha outside of outside of its
time which is preferred or it's necessary time
where I would be sinful if I don't
have a legitimate reason to delay it is
qada.
Khalas to pray fajr after sunrises
is qada.
So he says
Then he says
Now the sheikhi starts to give examples of
what would allow someone potentially to
delay the salah into
the dourri time because maybe someone reads it's
like oh I can pray here, I can
pray there, can do whatever I want, la
la la that's not what he's saying. Whoever
delays the prayer to the dourri time without
an excuse is sinful.
So he says, woman
who delays the prayer,
Whoever delays the prayer until its time goes
out.
Then that person has committed an egregious
sin.
Unless a person was sleeping or that person
forgot. So here he's given some examples
of where people are excused or the person
is sick
or the person of course is traveling as
we know that that's a different story they
have rugsa
or the person is being composed.
Like for example, I know some converts. I
remember when I first embraced Islam, I couldn't
pray my prayers all on time because
it was a lot of pressure in my
house
and I wasn't in a financial situation to
survive on my own, and the Muslim community
wasn't gonna help me at that time. I
should I didn't expect them to help me
also, but they weren't in a position to
help me. So I had to sometimes join
prayers and make moves.
So sometimes
there are reasons where a person is the
prophet
The hadith read by saying that Imam Taburani
that my Ummah is forgiven for forgetfulness or
being forced
to do something.
And someone should not pray.
He didn't say
after
the prayer until the sun rises.
Can someone pray a Qaba at that time?
There's a few opinions but the strong answer
is yes.
He said
he didn't say
a Qaba'a.
Someone should not pray any now for prayers
after Asr until Maghrib.
And then he says that someone also should
not pray
nafila.
Once the imam
has
sat on the mimbar. So said as Salam
ariq Rahmatullah and then sits.
There's a big this is the Mashhur and
the Methab. There's a big discussion about this
within the Methab because of the hadith of
the prophet sallallahu alaihi wa sallam who asked
a person did you pray? He said no.
He
said stand and pray.
And someone should not pray nafila
after Jumah until they exit the Masjid. Although
within the Medhep, there's a lot of discussion
about this and that is number 1, it
is talking about some said just the imam
as mentioned by Saidni Imam al Baji.
In al Muntaqah. Imam al Qarafi he has
a different opinion he said you know
this is in Azakhira this is talking about
somebody
who doesn't plan like to stay in the
masjid.
They're gonna leave so if they leave they
should.
This is based on the hadith of Abdullah
ibn Amr radiAllahu anhu
said that the prophet sala radiallahu anhu who
said that the prophet sallallahu alaihi wasalam in
Mecca after Jum'ah he prayed
the sunnah prayers after Jum'ah
and that in Medina he would go home.
He was the imam salallahu alaihi wa sallam.
Now especially here in the United States nobody's
going home. Most people are going back to
work
and perhaps by the time they get back
to work they won't have prayed.
Whatever will happen will keep them from the
nawafil those extra sunnah prayers so alhamdulillah
if they need to pray in the Masjid,
they can pray in the Masjid
Subhanahu Wa Ta'ala at Taysir because
of the hadith,
the authentic hadith from Abu Dharr at the
Prophet Sallallahu Alaihi Wasallam and sayna Abi Hurayrah
at the Prophet SallAllahu Alaihi Wasallam said Allah
Subhanahu Wa Ta'ala says
that
That a person will continue to perform extra
acts of good the nawafil
until
it brings about the love of Allah Subhanahu
Wa Ta'ala. So alhamdulillahi
the person who can't go home and may
not be able to pray at work they
can pray Insha'Allah Hu Ta'ala
the sunnah prayers
in the masjid.
Another question that comes up is people say
what if I like for 10, 15, 20
years, 30 years, 5 years, 3 years, didn't
pray?
And then I came back to Allah subhanahu
wa ta'ala, what shall I do? You should
do your best to make up those prayers.
Prophet Sallallahu Alaihi Wasallam has said an authentic
hadith from Sayyidina Anis ibn Malik
The prophet said very nicely,
The Hadith of the prophet Sallallahu Alaihi Wasallam,
he said
The hadith of Sayina Anastat, whoever forgets to
pray, when they remember they should
pray because there is no expiation
except that they perform that prayer.
I encourage people instead of praying the sunnah,
just pray the fard.
Do you have to make them up all
at once? No. You can make them up
over time. During Taraweeh, you can just continue
to make the intention to pray the sunnah,
the the fajr, the the sobbha that you
missed before over the previous years. Insha Allah.
Allah Subhanahu Wa Ta'ala will reward you and
bless you Insha Allah Another question that people
ask me, especially those who became Muslim is,
are they responsible for making up the prayers
they missed when they weren't Muslim? Masha'Allah. Look
at how good some people are, man. Am
I responsible for making up the prayers I
missed when I wasn't Muslim?
Allahu Akbar. Alhamdulillah.
As the prophet Sallallahu Alaihi Wasallam said that
Islam expiates what came before it.
Sallallahu Alaihi Wasallam so know you don't have
to make up all those prayers. Next time
Insha'Allah
we're going to talk about the conditions of
prayer