Walead Mosaad – Maliki Fiqh Class 18Joining and Praying Congregational Prayer Assigning Imam
AI: Summary ©
The importance of following prayer in a certain way and not in a particular direction is emphasized. The speaker discusses the validity of following certain rules and the need for a granularity between actions. The importance of praying for the Lord and not just praying for something is also emphasized. The importance of setting rules for prayer, including the need for a certain person behind the prayer, and the importance of setting rules for a new person to lead. The importance of not missing a third raka and not standing directly behind a new impress is emphasized.
AI: Summary ©
So we're continuing from
And
we still
remain in the chapters dealing with the prayer.
And last time, when we had left off,
we had discussed,
the
particulars of
praying in a group or salafat jama'at congregational
prayer,
and we are still in that particular chapter.
We had begun it,
and we had mentioned that
it is a strong sunnah to pray in
a congregational prayer for those who complete the
conditions.
And in Jummah,
the congregation is,
obligatory of when we get to chapter on
Jummah for Friday prayer, we will go over
that
or in terms of following.
So that's where we left off,
where the author says
So
in Iqlidah,
same meaning as a which
is to be a or
a the one who is following the imam
in a congregational prayer.
So there are certain conditions
for it to be valid, not the prayer
itself.
In addition to the condition of validity for
the prayer that are expected that we already
went over, including,
the hara and facing the and so forth,
Here, these specific conditions of validity are for
joining the congregation, the Jema'ah.
So the first one he mentions is a
or the intention.
So if you're going to join
a congregational prayer, so after JAMA,
then when you
say or at the time or right before
the time
of
then you make an intention that you are
joining behind the iman.
You're praying behind this particular imam
that is,
in front of you.
If there are multiple jamas going on, which
is a rare occurrence, but sometimes
in places like in airports and things like
that, there are multiple
congregational curves going on, then you have to
make very specific your intention that you bring
by this particular demand that you make the
intention for.
Here, Musawah means,
uniformity
in the specific prayer
and in
its attribute.
So here specific prayer, it means
like
he's praying
the
imam, then I'm I make intention to pray
behind him. He's praying us,
then I make intention to pray behind him.
If I have not prayed the prayer yet,
say I'm a traveler, and then I find
the imam is praying us
in the Medici school. Can I then go
and intend I am praying with and he
I am praying also? I am praying and
he's praying us It's not valid.
Unlike in other schools like the shepherd school.
So the mimetic school,
and
it has to be
the exact same prayer, and it's and it's
attribute. And this what this means is
that it should be
a a prayer that is with what falling
within its time,
It has to be behind someone who's always
has the same intention.
I can't intend yesterday's if I missed it
behind an imam who's praying today's luhr.
And this is what he means here with
the next lines.
So someone who's making
who's making up a prayer
cannot pray behind someone who's praying the prayer
on time
and vice versa. Someone's making up a prayer.
I can't pray behind someone who is, if
I'm doing it on time and he's making
up a prayer.
Or even if they're both kalaq, but he's
making up the Thursday
lohar prayer and I'm making up Saturday lohar
prayer, then,
we cannot,
or Saturday and Sunday as an example here,
we cannot pray behind each other. So that's
something that's a little bit strict in the
Medici school, and he based upon the hadith
of the prophet
in the majority
So the imam has been
made or has been raised or put in
put in his place so that he may
be followed. So Imam Malik took that to
me, followed him everything. So it has to
be the
exact same prayer
and
the exact,
type of prayer, whether it's kabbah, or it's
a makeup prayer, or it's a prayer that's
being prayed on time.
The second condition
for it to be valid
is
here, he says,
that
the imam
should not have
less capacity or ability to do the alkan,
the essentials of the prayer, in a manner
less than the one who is praying behind
him. So let's say I see an imam,
and I joined late, and
he's or maybe he's not an imam. He
could be praying by himself, but he's praying
sitting down
on chair.
And he
he he prayed standing up for and the
Surah, but then he, you know, he can't
do the and the sujood. So everybody's sitting
down, and I can do both. What do
I do? Am I allowed to have him
as my imam? You are not
in the medical school.
Why? Because you have more of as it
says here, there's a nats and imam,
so that means someone who's going to do
the prayer, congregational a congregational prayer, then he
should have, if he's able to do all
of that,
then he should be leading it. Let's
say we both can't do a recording, sir,
Jordan. It doesn't mention
here, but in this case, I can pray
behind him because he doesn't have more of
a capacity. We're equal.
But if I have more of the capacity,
then he cannot be leaving me.
They did not include in this things like
blindness, for example, because blindness does not render
you incapable of doing any of the organ,
any of the essentials of the prayer. You
can still do all of them. So it's
really talking more about the physical aspect, able
to go down to the bowing
and the prostration, the
and the sitting
and and so forth. And that's the essentials.
If he can't sit,
he can't put the the exact sitting of
the thigh,
and the right glutes,
on the floor like the medicate stipulate,
That's okay. That's not an essential. This is
heiha.
But we're talking about things of the essentials,
namely,
sujood, qiyam, those things.
Another
condition
So this one,
those 2 specifically. So
preceding the imam
or
starting at the same time or doing at
the same time of 2 things, 2 essentials
of the prayer,
al Ihram, which is takkida al Ihram.
So if I say Allahu Akbar before the
imam does, how can I possibly be following
him? Because he hasn't started yet.
So,
that would be
a,
contravening the idea that you're following the email.
Or
I say the salam before he does. I
exit the prayer before he does. So he's
still in the shahmur and I say, assalam
alikul.
Well, I just invalidated my prayer because I
have to be following the imam in this
case. Or Musawah. Musawah means doing at the
same time.
So we both say
at the same time, Allahu Akbar, like, we
hear it like a swan voice. It's the
same thing as saying as beforehand.
And the same thing with the salam at
the end. I have to wait for the
imam to say,
then I follow. I should not precede him.
He doesn't say that.
However, I precede him in something other than
those things, like inside the prayer,
it's not
invalidating of the prayer, but you did you've
done kind of a a comprehension. You've done
it all. So if I go into
before he does
or I go into sujood before he does
or I come back up from before he
does,
then all of those things are.
If if you do it,
obviously,
purposefully and willfully, but let's say you're many,
many words behind the imam and didn't hear
him, or you think he actually went up
and maybe he didn't, That's something else. But
here, if you purposefully do that, then that
would be halal.
And it doesn't validate if you capture
the followed part
of that essential. So let's say you completely
did
the
outside of the iman.
You can go back and catch him. Right?
You're in the Quran, like, oh my god.
He's still standing up. He can go to
the Quran.
Then you go back to the and you
go back to the
but if you precede him so much that
you do not actually
participate with him in that particular essential,
hadamuktir, then that would invalidate the particular prayer.
So those are the
the validity
of following
the imam.
I don't see that he mentions here even
though it's mentioned in the shirkuh,
which
is it is valid for,
the traveler
to pray behind the one who's not traveling
and for the non traveler to pray by
the one who's traveling. This might come up
in the chapter about the traveler's prayer. In
other words, so so to ask. So you
may be praying only to Haqq as you
may be praying for, but it is valid
in the for
either of them to follow the other one.
However, if the traveler
does follow
the resident and he's praying for, then you
have to pray for. He can't pray too.
You don't exit in the middle of the
prayer. Like we said, you can't give the
salam before he does. So you just pray
it as a 4 rakat prayer. But as
long as it's
following behind the of the day and also
behind the of the day and so forth.
Next, he says a separate rule,
talking about jama'a or talking about the imam,
the,
the designated imam
or the salaried imam or the regular imam.
So the imam of Ratib, who is the
regular imam in other words, doesn't start to
have to take salary out of it, but
someone that is designated by the congregation, by
the jamaal,
by whatever particular,
authority or the
or or legitimated by whatever
group that is there. This is our imam.
He is like a jama'ah.
So if nobody comes to show up for
prayer in the masjid,
it's like he's praying Jannah, he's getting the
word of Jannah and also the rules of
the congregation apply to him. So he says
So as we mentioned a previous session, you
can repeat the prayer if you pray by
yourself,
and you can
repeat it in a jama'at. So if you
only find the imam,
then he constitutes the jama'at.
So you can repeat it with him.
But he is not to repeat it. If
he's already prayed his prayer as the imam
and he then later on does a jama'al,
he already he's done his jama'al because he
is the jama'al. He is the congregation
in that particular instance.
This is a separate ruling that will come
up later, but,
there's certain under certain conditions,
Maghreb and Esha can can be combined in
a masjid on a dark night where there
is rain and the road is difficult to
traverse.
In this case,
the stipulation for that is that there has
to be a congregation, a jama'at, to do
that. But if only the imam is there,
no one else showed up, he can do
it by himself, and it counts as
the jama'at.
And it is haram to begin
a new prayer
after the
has been called for the imam.
So you're in the masjid,
let's say, and
you just walk in, and you're about to
start your nafila,
which is a sunnah prayer and not something
that's far, it would be haram in this
instance if it's a member of tibbel, right,
the designated imam or the designated congregation.
If you're in the middle of praying
and they make the aqama,
then
you can continue in that prayer as long
as you don't fear you will miss an
entire unit of aqah of
the father prayer, the congregational prayer that just
been that had just begun.
Otherwise, if you feel you're going to miss
it,
means you leave the prayer, the sunnah prayer,
and you go to the father prayer if
you're going to miss a raka of it.
Otherwise, if you don't feel you're gonna miss
a raka, then you finish your nafila, you
finish your voluntary prayer, you're only doing the
like not reading a surah or read something
very short so that you can make
the,
the the the the the jama'ah prayer.
However, if you're praying a father prayer,
and then another father prayer that you come
as made, he said there's some that you
can read about in,
which is the longer books
of.
That's gonna go back to how much time
is left. If you're going to be able
to do it on time, it's going to
be halal.
Also, the Maneki school, we have this idea
of.
So,
you have to pray
If it's 5 prayers or less, you have
to pray them in order. In other words,
if you don't have 5 makeups, if you
have less than 5 makeups, then they have
to be great in order, even if you
miss it, halved it up, even if you
miss the one that's going on right in
there.
So that's some of the tafsir. I don't
wanna go too much into it now. We're
just gonna stick to what's here.
But, otherwise,
if you're praying a sunnah prayer, then you
go by the rules that we just mentioned
in terms of whether to continue in your
prayer or to cut it off if you're
feeling to miss a of the congregational prayer.
Now here is
things that are disliked.
Here, it is talking about whose imamate
is disliked, not Haram, but it's better to
have someone other than this person.
Here,
he
says.
So someone who's from the from the
the countryside or from a Bedouin
environment to lead al halang, to lead someone
who is a resident and vice versa.
Would he or someone who has incontinence or
or has open sores
except if he's leading someone in a similar
state as him.
Means someone who's not circumcised
and
means someone we don't know,
someone who's a newcomer. You don't know who
they are. You don't know who do they
know the salah? They don't know the salah?
Where did they come from? These sorts of
things. So none of these are haram, What
is makru? Why is it makru?
Generally, in all of these, if
people in the congregation recognize
and see these things in the person, they
may have something in their heart. They don't
wanna pray behind them. So it's not because
there's something wrong with these people.
We don't know who he is. He could
be, you know,
except the congregation doesn't know him. They don't
they haven't been exposed to him. But
in order for them to concentrate on their
prayer, not concentrate and think about, well, who's
this imam who's leading us that we don't
know?
This is to avoid that particular situation.
And also to have as an imam Muratib,
not as just an imam but imam Muratib,
but doesn't mean imam.
Someone who,
is a bondsman or has been castrated,
either in a fard or in a sunnah.
And, again, similar reason. So they can leave.
Obviously, we don't have the situation anymore, but
there was a time in the premodern world
where you'd have quite a number of these
type of individuals.
And, again, it was more about societal dynamics
rather than a case of superiority and superiority.
So looking
at the disposition of the congregation and how
they might possibly feel about,
someone,
like that leading the prayer. And it's not
mentioned here, but even someone there's nothing particularly
wrong with him, but the jemalah congregation doesn't
like him.
It's dislike for him to lead the prayer,
and there may be nothing wrong with him.
In fact, he may be the best one
out of the whole group.
But again, it's to protect the integrity of
the jannah'a congregation and not to cause any
undue fitna or strife.
So the general principle here he's stating
is that
the prayer of the follower
will be invalidated
with the
invalidation of the prayer of the imam.
So if the imam does something to invalidate
his prayer,
then it's gonna apply to everybody else behind
him too.
Except
in certain
situations.
What are these situations?
So what are these situations?
Including amongst them, sabqulhadath,
which means he's praying the imam, and he
loses his.
He
passes gas, whatever.
That in and of itself
doesn't invalidate the private people behind him because
there's something you can do about it, which
is the next chapter called,
which is to assign a khalifa
or someone who's going to take over the
imamic of the prayer.
And if he does that while he's still
in the
rakah or in the in the central, like
if it happens when he goes down for
the huwa and then he says,
come be iman.
I gotta go.
Or you be imam. And then the person
behind him then says, and
the people follow him. Then the prayer is
valid, and the imam goes and renews us.
And he can Join back in, but not
as imam.
So
or
he's in the middle of his prayer and
he remembers, wait a minute. Do I have?
I don't remember having.
Or I don't remember which came first. Did
I lose my? Did I make? The same
thing would happen in someone praying by himself.
So if he recalls this while he's in
the prayer,
then he is to do the same thing.
He can leave the prayer and assign someone
else to be the imam.
Or
if he remembers,
he recalls after he didn't
wasn't cognizant of it, there's some Nejazah on
his clothes. He says, wait a minute. Which
film am I wearing? Is that the one
that happened with Nejazah on him yesterday? Oh,
it is. I didn't realize that.
So then also he he could leave the
prayer and the people behind him can join
him.
Or he forgot to do a sajdah,
one of the 2, and the people said,
but he didn't go back. He wasn't convinced.
But
the ones following him, they did the.
Their prayer is valid.
Because they did the the sajdah even though
they remember
or he didn't do the sujood al sahul,
the prostration of forgetfulness, al Qabbri, the one
that comes before the salam, so it's from
the prayer, not outside of the prayers, the
one over before, and said as sunan for
3 sunnahs or more, which is now wejib.
It's something they prefer to do that,
and he didn't do it, but they did
it, then their prayer is valid.
And his prayer is valid too because he
wasn't convinced that he actually
made that
mistake.
And it's permissible.
So there's no karaha, there's no reprehensibility or
just like for, as I said earlier, someone
who was blind to lead the prayer.
Or someone
who
is our different.
That's.
So someone in your
company.
As long as they're following their school
or as long as they are following
a valid
prayer
that is valid in the 4 schools, even
though if they don't call themselves Hamdi or
Hanafi or Medici or Shafari,
that's okay. But as long as the way
that they're praying
is valid in in the other schools,
that is permissible for them to be imam.
So we don't have the sort of
idea, oh, we're, so we only have we
should only pray for high or preferred or
anything. That's not true.
So as long as it's valid in their
school, then then we it's okay.
And,
a young child, a young boy who hasn't
reached puberty yet, he can lead someone like
himself, young a young boy, but he can't
lead adults
because he's not badiz. He's not he's not
of age,
so he can't be the imam for people
who are.
So also
permissible.
If
there is a space between the iman
and the congregation
with something like
a small river is what he says here.
Right? In other words, not something you can
easily traverse.
So the imam got on the other side
of the river,
and,
Maghrib is 3 minutes away, and they didn't
pray Asaviat. And they said, okay. I'm just
gonna be on this side. I'll say, Allahu
Akbar, will you guys follow me? And on
the other side of the road or the
small river. That's okay. Because if by the
time they get to cross, maybe it's too
late and they wanna pray.
So it's fine for the imam to be
on that side and everybody else to be
over on this side.
Or a small
carriageway or pathway or street or something like
that.
The important thing is that they they can
follow him. They can see him or they
can hear him
or both, preferably preferably.
They can see him or they can hear
him.
However,
in today's world where some people have asked
the question, well, let's say, you know, I'm
I'm in a closed room or I'm even
in a completely different place, and then there's
imam on TV.
Can I follow him?
Like, people living in Mecca, for example, and
and the Salazar and the Haram,
and I don't see him. I only see
him by
video screen,
and, there's
streets and hotels and all sorts of things
between me and the imam.
Can I follow him in that way? Which
actually goes on today in places like Mecca.
Is that valid or not?
This I have to say a lot.
I don't know about that
because you can't see and you can't hear,
and the video doesn't really necessarily
render
that different.
So to to get out of that, preferably,
it's better to at least
be
amongst the lines.
Right, when you get to the saha of
the Haram
in Mecca, at least, that you're connected. And
then even if you don't see the imam,
but you're hearing him directly
from the loudspeaker,
right, and he's he's there.
However, for some people, it's very difficult to
get to the Haram, especially people who are
infirm and elderly, and it's easier for them
if they are hearing the same loudspeaker as
somebody everybody else, and they're following,
you know,
things that are necessary. There's certain rules for
it. I wouldn't make too much a big
deal about it. But if it's out of
just sheer laziness
and just convenience,
then, you know, I have to think about
you're not actually in the hall.
You're in the Hilton or you're in the
Hyatt, and you're not actually
it's better to be as close as you
can.
If the mumineen
are in a higher ground or level than
the imam, this is permissible.
If
the imam is in a higher ground, this
is makrul
because it has the,
you know, the
it has the illusion that we're raising the
imam higher than everybody else, and that's not
a concept in the deen in that way.
He is there for us to follow but
not to put him on a on a
pedestal, not a little pedestal.
That's why it's disliked.
Unless it's like, which is like, you know,
a hand's length or something like that, not
too much higher. Maybe it's a stage or
something, a low stage,
if it's necessary.
However, if you do it with the intention,
no. This is the imam. We have to
put him up in a high place,
and that's kibr. If that's arrogant, then this
is mukt, this invalidates the prayer according to
mambanik.
The imam will not move for both both
parties.
When does the imam have the have the
intention to be imam? Only in 4
instances.
So
which is and these are all prayers that
are only valid if done in congregation. So
that's the general principle. If the prayer is
not valid except if it's done in congregation,
then you have to have the intention of
the imam. So
for
the
the the fear prayer,
This is done more or less when
there is fear from an enemy
or on the battlefield or something of that
sort where you you kind of divide into
2 groups. So one group is watching and
one group is praying, and then they switch,
but the imam stays in his place.
So that imam has to have the intention,
the niyyah, that he's the imam.
So he can't just
say by himself, and then the group decide,
oh, we're gonna do the fear of prayer
behind him. From the beginning, he has to
have that intention.
What is tiklef?
Istiklef, as we said, is when the imam
assigned to somebody else because he has to
leave leave the prayer. And he may leave
the prayer for a number of reasons, not
only just because he
remembered he lost his wudu, maybe he sees
some dangerous situation,
maybe he remembered he left the stove on,
whatever.
So in that case, he leaves and he
assigns someone else, but the person he assigns
then has to make his intention
that they are the imam.
Wal jama'at and the Friday prayer, because a
Friday prayer there's no Friday prayer built with
1 person. Friday prayer is only valid by
congregation, by jama'ah, so he has to have
the attention that he is the imam.
Waljam'a'ilinmatar,
and as we said earlier, combining prayers, namely
the maghrib and Aisha,
in a dark night when the roads are
difficult to walk or to travel upon.
The imam also has the has to have
the intention during both of those prayers that
he is an imam and praying the jama'at,
combining prayers.
And it's recommended. Now here we're talking about
who and who should be the imam, or
it's recommended that they be the imam.
So someone who is in a political authority,
assuming we have a Muslim political authority,
then they have the most right to be
the imam when they're passing through.
Follow-up in men'si,
someone whose house it is. So if you
bring in somebody's house, then that person has
the most
right.
However, if he's renting that house to someone,
then the renter has more right
because the renter, as the say,
He owns
the use of the place.
He doesn't own the place, he owns the
use of the place, so that takes precedence
over the person who has rented him or
given him a lease
to own the use of the place. So
he has more right to read the prayer.
So an Arab means the one who is
more knowledgeable
in the rules or the fiqh of the
prayer
has more right to lead the prayer than
others.
And that includes
someone who recites nicer than he does
or has more memorized,
even though those are legitimate reasons for someone
to lead the prayer. But the one who
has the more right, you'll put them, you
won't doubt, it's mandu,
the one who knows more about the Hakam
of the prayer.
Was. Also, if he has, he has scrupulousness
or zuhud,
renunciation of the dunya,
then
then that person,
also is recommended if those attributes are within
any of the ones that we mentioned.
And it's permissible
or recommended.
And it's recommended that,
if the imam is leading the prayer and
there's only one person behind him, that he
stands behind him somewhat,
to the right and a little bit behind
him.
What else will begin? Even if it's a
young
boy, back a little bit, maybe like a
step.
And then 2 or more people to be
directly behind the imam.
When they say and
the women
behind everybody else.
It's recommended.
So
it's not
haram or invalidates a prayer if it's not
that order. So the manikis will actually you
can have even
a congregation of women standing before the imam
and the imam behind them.
It's valid, but it's not recommended.
Why is that important? Because sometimes you get
into situations. One time I was
praying,
somewhere,
and it was on a rooftop, and it
was just right after a,
a majelis. We had, some sort of insheb,
and we had some sort of
hadarat and thicket and so forth like that.
And the women were actually in terms of
krillah, they were in front of us, and
we were all on the side. It was
a large group,
and it was very small space.
So a 100 or more men here, a
100 more women here for us to switch
places would have been very difficult.
So we went with the Meriki
position, and we had the imam
technically
behind the women, and the women were in
a different section. Even though we were going
directly behind them, they were off to the
to the side a little bit. We can
see them. But in terms of the clip,
they're a little bit in front of us.
And that, according to the medical school,
is doesn't invalidate the prayer. But generally speaking,
it's recommended
the imam first, the rows of men behind
him and then the rows of women behind
him.
When
he was talking about in someone
who the prayers already started,
and you want to make the rakat.
So,
if you find the imam in rakat, and
we know
in order to make the rakat,
you have to start doing your rukuwa before
the imam comes completely
back up,
called the atidel. Atidel means he's straight up.
So if he's like, 90% and you make
it, you make it.
So if you find him in his position,
then what you do,
You say
standing up.
Because from the conditions of the prayers that
Allah Akbar
while you're standing now, Allahu Akbar
and one and while you're going to
that invalidates the prayer.
So do you say Allahu Akbar for the
Quran? Then you say Allahu Akbar for the
or the sujood, if you find him in
sujood.
Right? So if you don't do it, it's
because that is from the essentials of the
prayer.
If you find him in the sitting position,
either in the sitting after 2 or the
sitting after 3 or 4, the last one,
then you say and
you go sitting down.
Why don't you say allahu akbar again?
Because
you are only joining the imam
in that position because that's where he's at,
not because it's your your tikbira.
So you wouldn't say that that particular time.
This is the Teshachar.
Yeah.
Yeah. While he's doing Teshachar. Yeah. In his.
Yeah. The to to to to to. Correct.
One thing also that should be mentioned at
this point, if you're joining a prayer, one
of the bida'ah that is big bida'ah that
we see today everywhere is when someone gets
into the masjid and they see them praying,
then they wait to see where they're at.
Like, if they're in sujood, they're gonna wait
for the next alakha because they say, oh,
well, I missed this alakha
anyway. You the edeb, the etiquette is for
you to join immediately whatever position he is
in. You join the imam, especially if it's
imam Ratiq.
Especially if it's the designated salah,
you join whatever position that he's in. Also,
from the adab, it's not to run
to the. It's not you know, you see
them and they're in or
about to go and you sprint
from the back of the masjid.
If you feel that you're not going to
make
it, you can do one of 2 things.
Either
you can stop somewhat short of the line
and say
and
then
join them. You can move after that once
you do once you're inside the prayer, if
it's a little bit,
Or you can just wait.
Just say, okay. I joined them when I
joined them, and if I missed the rakah,
I make it up. Yeah. The
prophet said to me, he forbid when he
heard people running behind when they're joining the
prayer. He said that which you have made
me and that which you will not be
making up. But don't this is not from
that's salaab is atinu alaqar.
Right? You come to it in and
respect.
This is the Takmida, the completion of this
issue.
So when you're the masqued,
you join the prayer. Now you're about to
make up the rakas you missed and the
imam
what you do.
In other words,
the the the second rakah of
the.
So you caught him in the,
his last 4th,
for example.
And then he says well,
you wouldn't say Allahu akbar to go back
up
because that's your first, not your second.
But if you caught him in the 3rd,
so you did pray the 3rd and 4th
with him and you said,
then you would say Allahu Akbar to get
up because now you've done your 2. And
when you've done 2 in your prayer, you
actually would say Allahu Akbar when you get
up. So it depends upon where you are
in terms of your acts, whether you're going
to say Allahu Akbar to complete.
If you forget
and you say Allahu Akbar anyway,
it's an extra takbira.
There's no sujood for that. It's only one,
and it's not a big deal. But to
be precise,
this is how we would do it.
So we are forming
the his second rakat,
the one who's
caught it late.
Or you caught less than rakah because then
it's like you're starting to occur amiss over
again. So if you're calling in the last
raka'ah but after the,
you didn't do any raka'ahs with him. So
when he says, we say like
you're starting the prayer over again.
Otherwise, you don't say it as we mentioned.
This is the part that's a little confusing
or maybe confusing especially for the Manikiki because
they make a distinction,
unlike other schools of law.
So in, we say
you are making up in terms of the
things you recite,
then
but you are
building that upon which
you missed in terms of the movements.
And he's described it here. So for example,
So for example, if
you missed 3 rakas from salatul Isha, so
you caught the imam before his own qurah
in the 4th rakah of Isha, so you
have made one.
He says, Assalamu Alaikum.
Now you're gonna get up
and
you're not gonna say you're not gonna say
Allahu Akbar because right? It's only 1.
So you get up. You read the 30ha,
and you read
a Surah
after the Fatiha
Jahan, both of them. So you're gonna read
the Fatiha out loud,
and you're gonna read a Surah after it
out loud.
So even though
this is
your second rakat in terms of
catching it with the imam, but you're making
qada of the one you missed, which is
the first one
and the second and the third. So you
didn't catch the first salakah with him or
the second. What did he read in the
first lakkah?
What did he read in the second lakkah?
So
you refer to Han Surah, then you're going
to do your record, your sujood.
You sit for Teshahat at this point?
Yes.
Because now you've done 2. We said.
So in terms of building upon what came
before, you've now done 2 rakas, which are
movements. So you sit for the tushahood.
You sit for the tushahood, then you get
up. You say, Allahu Akbar. What do you
read now?
Al fatihat
out loud
and the chapter of Surah out loud too.
Why? Because even though this is your 3rd,
right,
or your 4th,
you are making up from before,
the first one.
So,
you read
the and you read the Surah.
Then the last raka you're going to do,
just
because that's the 3rd raka that you missed,
but the 3rd, he only read the. So
you're gonna read the silently,
and then you sit back down for the.
And that's basically what he described here.
This is what we said earlier,
that if you find
the imam in his and it looks like
it's the last one, you might miss the
whole prayer.
And you're afraid that if you won't catch
the imam,
if you go all the way to the
line,
then you pray. You make
wherever you are inside the masjid. You say,
and then you try to make it with
him.
If the line is close, if you're, like,
2 lines or 2 spaces behind, then you
can you can walk up to it while
you're in the prayer. Otherwise, if it's really
far away,
you're at the the the door of the
masjid and he's all the way up front,
then in this case, you you complete the
prayer where you are. So in the Malikiya,
you can actually be in the line by
yourself. It doesn't invalidate the prayer. We don't
have that. But it's something to be avoided.
If you make the prayer and you're not
sure did I actually make it before the
imam came all the way back up or
I did not? You have sheikh.
You're not sure
which one,
whether you did or didn't, then you assume
you did not. And then you would
not count that and you would make up
according to that if it didn't happen.
Just like someone who makes meets with the
imam in the Ruqoah,
and he makes a takbir with ihram
as he's going down, as we said earlier,
as he's going down to to,
to make the so that doesn't count.
And there's some he says here about
whether
the prayer is valid like that or not,
even though technically did
but he did it while he was moving,
not while he was standing. So the safer
position is that it's spot.
However, some of them said if
you make the grid haram wa, like, you
started off while you were standing. You
said,
but you started off while you were standing,
then they say the prayer is valid even
though the rakah,
the unit itself of prayer is
invalid.
So I'm gonna also read it because it
kinda goes with it. We'll stop there.
This is when the imam assigns a new
imam.
Qasem for Istikhlef is salah. So Istikhlef means
to make a khalifa,
to assign someone to be the part of
the new imam.
So
if the imam remembers
some
on his clothes or on his person,
as we mentioned in the last chapter, or
remembers that they lost their rebuul before they
got into the prayer,
or it actually they lose their while they're
in the prayer.
Means they can't continue to be the imam,
obviously, because their prayer is invalid.
He can make
he can take someone behind him
from the jama'ah who will be the new
imam. That's why it's important for those who
are praying directly behind the imam to be
those people who are capable of being imam.
So I know oftentimes people like to encourage
young boys and things, but young boys should
not be standing directly behind the imam if
there are men
in the congregation. They should be in the
2nd row. There should be a at
the ends, not directly behind the iman.
So what are the conditions for this? It's
tikhlev.
That person behind him has to be
the conditions of imam. So it has to
be a man, obviously.
And also, he had to be a proper
mamun.
In other words, he had to have if
he's mazook,
right, if he's someone who joined the prayer
late, then he has to have joined at
least one of the.
Because if he
didn't, technically, he's not a follower.
So you can't be the imam,
and you see someone walking down the street,
rise and pray Yeah.
He's not in the prayer. It has to
be someone behind you who's in the prayer.
So he has to have made one raka
with you.
So That's important.
Even if he caught you in
the but he made that part with you.
What I talked to talked
to
So here, this is in the transitional part.
What happens, for example,
if,
So
let's say he lost his. He went down
for. And he's like, he's saying,
he's like, uh-oh. He lost my.
So,
he says he can actually say, like,
come. I lost my.
So if they came up,
you know, and they started to come up
before he assigned the person behind him, like,
they preceded him a little bit.
But the haditha, the person he assigned, the
new.
He went back to the because it happened
during the so they have to do that
sort of over again for it to be
valid. So they go back with him. So
they find him in the ruku'a,
they go back to the ruku'a with him,
even if they had raised a little bit
before that. They join him in that particular
place, then he says
prayers
However, if they don't do that let's say
they don't go back with the imam, but
they actually caught
part of the before he lost his or
before he signed the new imam, even in
the beginning of
the then their prayer is valid.
If they came late and they even catch
that part, the prayer is not valid. It'll
have to be with the new
So someone who's new to the prayer and
he came after he comes back up from
the and
he has to assign a new imam, can't
be that person.
In that particular raqah.
However, if he loses a lu in the
next raqah, so
he made one of the as we said
earlier,
then he can be the new imam if
it happens in the
Why? Jumah is followed. So
to assign a new imam during Friday prayer,
you have to do that because the prayer
is not vow without
a,
an imam.
Otherwise, it's Mandub.
Here, there's there's actually one of 2 options.
Let's say the imam actually does lose his
wudu, and he's not sure everybody knows the
rules of.
What's gonna happen, he can just say, I
lost my wudu. Everyone complete on their own,
which they can do.
That's valid too. So as soon as he
leaves, then they just complete on their own.
Everybody's praying by themselves, which is fine. But
that's not fine
in Jummah,
in the Friday prayer.
Let's say the imam is really embarrassed. He's
like, okay, Raman Sujood, and he gets up
and leaves because he lost his wudu.
And the Jamal is like,
it's taking a long time.
And then they realized he left.
They can assign a new man. So if
one of somebody in the front row, he
says
he he takes on the imamate and he
says, Allahu Akbar, and they get up with
him, he becomes a new imam
in that
case. So,
He doesn't do it.
Right? The one who's closer is better than
the one who has to come from the
last row.
So if it happened during the qiyam,
right, he's in the middle of the Fatiha,
and he leaves, then you take off take
on where he left. If you don't remember
where he started, start the Fatiha over again.
And the same thing with the Surah afterwards.
If you don't know where he started, start
another Surah or the same Surah from the
beginning.
Now it gets tricky. So let's say
in let's say the Khalifa,
the new iman, he joined late.
So he's only made, like, 1 raka, and
then Mehdi prayed, like, 3. So there's a
whole jama'ah behind him that made 3, and
he only made 1.
So what happens now?
He still has a spare to make up
even though they're done.
Right? So what happens?
So you finish
the prayer of the one before you. So
he does his second lakah, which is the
4th. Let's say in this example for everybody
else.
And he's in the teshakoy.
Then he gets up to make up that
which he missed.
What does the congregation do?
In the they
sit and wait in the tashafar position, in
the jerusalem, because they're not allowed to leave
the prayer ahead of him because that's their
imam. But at the same time, they're not
gonna pray 6 or 7 rakaz. Right? They
only pray 4,
so they
wait.
Right? So So then when he makes salaam,
then mutim, the one who has finished his
prayer, salaam alaahu.
But if there's
someone who has something you need to make
up,
then they make it up. So the one
who's also making up doesn't make up with
the imam, he makes up by himself. So
he's sitting down with everybody else.
And then when the imam says to salaam,
then the one who came even after that
new imam, he gets up
to make up the rest of his prayer
by himself.
Adam. And just
full disclosure, I've never seen this happen in
my life.
I don't know if how often it would
actually happen in your life, but these, these,
these rulings are good to know. Yeah. I
need you to know. My CD is if
the already
have a who's
who has no from the beginning,
this
is Abdul's salah?
If he has no from the beginning, but
he doesn't remember until he's in the salah,
he can assign a new imam. Even has
no
but he doesn't remember. He doesn't recall.
Okay. If he's purposefully going without that is,
it's and everybody else too. Okay. But if
he's like, I said, Allahu Akbar, wait a
minute.
He doesn't remember, then he he could calls,
wait. I don't have, then he signs a
new email.
So we will stop here inshaAllah next time
we start with
the, Opharsam firo no effort.