Walead Mosaad – Maliki Fiqh Tadrib AlSalik Class 15Nullifiers & Disliked Acts of the Prayer
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So we're reading
from Taddui Basirik, and aqarat
aqirimasirik,
umidhabimarek.
So we have reached the chapter in the
book of prayer dealing with what's called Muqtidat
Aslareh Umakruhatiha.
So in the previous session,
we covered the wazibet,
the
obligatory acts of the prayer, and the recommended
or the highly recommended acts of the prayer
as well as the meritorious acts or the
Manduq acts of the prayer. Now he's gonna
go into a Muqtilat, those things which actually
invalidate the prayer. So if there if any
of these things happen
during the prayer,
then the prayer is rendered
invalid, and one would have
to,
ordinarily repeat it
if one of these things or one or
more of these things were to happen.
So he says,
so section
dealing with
the,
multidat,
that which invalidates the prayer
and
that which is reprehensible in the prayer. Very
much disliked,
to do in the prayer. We did cover
earlier in the section when we talked about
shurud,
the conditions of validity of the prayer.
So if any of those are missing, that
technically also invalidates the prayer, but those are
considered to be not part of the prayer.
They're considered outside of the prayer. So praying
with not in a state of, tahala,
for example, not having wudu,
Obviously, if you wanted to do that on
purpose, it would invalidate the prayer. But the
wudu itself is gonna sound something outside of
the prayer. But these are gonna be considered
from
from the arkhan or from the essentials of
the prayer itself.
So he says,
So leaving out one of its integrals,
whether that's out of ignorance or whether that
is out of,
on purpose.
If one forgets one of the farr from
the farr, it
there is a way to remedy that, which
is you'd have to do the rakah, the
unit of prayer over again. But if you
don't do that, then the whole prayer would
be invalid. So if you gave the salaam,
and then you got up and left,
and you recall that I didn't pray, I
didn't recite Surah Taittiha.
I'm praying by myself in one of the
rakats, then that prayer will be invalid. Same
thing if you forgot a sujood, if you
forgot,
rukuwa, bowing,
any of the falafs from the falaf.
And generally speaking, we say that all of
the efahl,
all of the things that are performed in
terms of physical movement within the prayer
are considered to be followed
except,
three things.
One would be the raising of the arms
when you say takbiratidihalam
saying Allahu Akbar.
The middle julus in a 3 or 4
baqa prayer is not considered to be fa'b.
And turning the head slightly towards the right
at the end of the prayer when you
say Assalamu Alaikum.
Everything else is considered to be,
essential in terms of movements of the prayer.
And then we say that the aqled, that
which is actually recited during the prayer,
everything is not an obligation
except 3
things. Which 3 things? Allahu Akbar at the
beginning saying that is Fad.
Surah Al Fatiha
is followed. It's Wajib. And the salaamu alaykum
at the end, the actual words not the
turning of the head, is considered to be
Fal. Everything else that's recited in the prayer
is not a Fal. It's not an obligation.
So like the Surah after the Fatiha.
Having the the the takbiraat that are the
movements in between from one movement to the
next. And none of those are considered obligations.
So that's something to keep in mind when
we say leaving something out of the fal'at
of the fal'at. It's a very simple rule.
All the movements in the prayer are fal'at
except 3.
And we said there's the raising of the
arms at the beginning, the gbirah al haram,
the middle of Jaluz, the middle sitting, and
the turning of the head to the right.
And all of the
things that are pronounced, that are actually said,
recited during the prayer are not obligations.
They're gonna be sunan or mandubat.
And,
the 3 exceptions would be Allahu Akbar at
the beginning, Suratul Fatiha and then Assalamu Alaikmatiyan.
So kind of a simple this is what's
called a klaid alfaltayr.
A fiqh
rule in the sense that it gives you,
kind of an index to a particular
set of rulings,
in order for us to understand
many many rulings under kind of one universal
maxim or principle.
So He says, bitarkfavminfara
idihah. Any of those things are left out
for whatever reason.
Or
purposefully, he doesn't say purposefully, but purposefully,
adding something
that's a rukl, that is an essential
fad or part of the prayer. So of
the movements we just mentioned,
like he says,
if it's a movement, karrukwa was sujud.
So you felt like the 2 Sujood is
not enough,
and you feel like 3 would be better,
and you do a third one on purpose,
this would invalidate the prayer.
If you did add forgetfulness, then that has
another ruling, and that comes in 2 chapters
from now, which we probably won't get to
today but the next session,
Insha'Allah.
But if if one does so on purpose,
then adding something to the prayer that's not
from it necessarily
invalidates the prayer if it's something fayli,
something that is,
of a movement. So an exception to this
would be things that are said.
So if you said Allahu Akbar twice instead
of once one of the movements,
that doesn't invalidate the prayer. Because the prayer,
all of it is tikr, all of it
is remembrance. So if you were to say
something Allahu Akbar twice,
doesn't invalidate the prayer. Even though that would
be amongst the things that are reprehensible,
generally speaking.
'mokru.'
and that which keeps you
preoccupied
from doing one of the physical integrals of
the prayer.
Like what? Like having to go to the
bathroom for example. If it's to the degree,
like let's say,
you really have to use the restroom and
you can't stand upright as a result, and
you're standing over like this, so it's taking
away from your tiyam,
right, and you're standing up straight,
which are integrals of the prayer, then in
this case, that would invalidate the prayer.
Or if you
something that, is in your mouth
chewing gum, even though chewing gum technically, that
would invalidate it because you're you're doing something
that's almost akin to eating.
But if you have something circling around in
your mouth or something that's keeping you preoccupied
from doing the ruku properly, from doing the
ruku properly, this would also
invalidate the prayer.
Wobid dikhhti,
wobid dahati
mutlakar,
and by laughing.
Here laughing means with a sound.
If it's not with a sound, it's called
Ibtisam,
it's called a smile in Arabic.
So
smiling, for example, in reaction to hearing a
particular verse recited Allah
promising the mumineen
Paradise and Jannah and Khurud Ein and so
forth,
if it's a smile,
right, which is without sound, it doesn't invalidate
the prayer.
But if it's with
sometimes here he calls it dahak. In in
Dardir's
aqormen miseleth, he calls it al kakaha,
which sounds what what it what it means.
So if one were to to do it
with a sound,
whether involuntarily
or voluntarily
or whatever, you know, you're praying and then,
you know, your son is playing
cute little cat videos or kitten videos, and
you see one and you start to laugh,
and you're praying at the same time then,
this would
invalidate the prayer if it's with a sound.
And also
to
blow out so that you make a sound
purposefully like, oof,
things like that. However,
if it's something in reaction to a verse
and it's kind of like
sighing or moaning in in in Yeshua,
Right? Like, it may be accompanied by weeping.
It's something that's involuntary.
This doesn't,
involve in prayer. In fact, it's something that's
meritorious
if it's from true.
You actually felt that, not that you're pretending
to feel
it.
And eating or drinking
while you are praying.
So either one.
And this is,
if one does so on purpose.
If, however, you had eaten already
and you had, something stuck in between your
teeth
and then it came out
and then you swallowed it, that does not
invalidate the prayer. And Imam Malik's reasoning was
that this doesn't invalidate fasting,
which we'll get to in the book of
fasting, something that remained in your mouth after
you had eaten in a time it was
permissible to eat during the night in Ramadan,
and then you prayed Subhan and then, like,
oh, wait. Didn't quite get that with my
dental floss and it's stuck, And then it
came out and you swallowed it.
That doesn't validate fasting. So,
as they say,
from even,
from a more preferential kind of point of
view, it doesn't invalidate
the prayer as well. But if you're
putting a cheeseburger in your mouth and you're
eating at the same time and you think
you can pray,
then, you cannot. And that sounds very strange,
but I just had a jomak a couple
jomaz ago, and there were people who were
actually eating during the jomak, which
I didn't understand that. But, you know, some
people don't know. You know, that's that's where
they're at. So that's why we're doing this
class so that you can know and that
we can remind ourselves as well.
Also, vomiting,
generally speaking, with the exception,
except that which is a little bit and
istahir.
So what's a little bit? It doesn't fill
up your mouth just so that you have
to aspirate it.
And it's tahir. Tahir means it didn't
get through the digestive system.
It kind of remained at the top of
your stomach and came back up.
But it went through some digestive system
and then it looks changed. How how do
you know it's thawed? If it looks changed
from its original state of the food, then
it's not thawed anymore. It's not considered to
be pure. But if the green peas actually
come out as green peas,
And also that it it, came up and
it was just something a little bit
and you didn't,
it didn't go back down after that. Something
that remained a little bit that wasn't that
much. Here, he says something a little different
than his dardir. This is in the case
of atamud.
You purposefully do it.
So purposefully doing it, even if it's a
little bit and even if it's tahib,
not negates the prayer. So if you stick
your finger down the throat for whatever reason
during the prayer and you make yourself vomit,
then that would invalidate the prayer. But if
it's something that's
you can't help, right, and you're able to
kind of keep it in place and it
and and you don't have to throw it
up. Otherwise, if you're about to throw up
and you're sick, obviously, you're gonna leave the
prayer and go take care of your business
and and, you know, get well and then
come back.
And also
speaking out,
speaking from something that is not from the
prayer. He said,
il al kaleel, something that's a little bit
li aslaha
something that's to rectify the prayer. So this
would be in a situation if, for example,
you're praying behind an imam
and the imam
was about to stand up for the 5th
rakah, for example. And it's only 4 rakahs.
There's no 5th rakah in any of the
prayers. So what would one do? In our
method would be a tasbih,
both for men and women. So when our
method have a member of the understanding of
a tasfirqlin nizat, a part of the hadith,
which means clapping is for women,
he meant, like, in general,
women tend to clap, not that they should
clap in the prayer.
So even for women, if they're bringing behind
an imam and none of the men say
anything, then they could say subhanAllah
to as a 10 b, as as to
remind imam, you're getting it for 5th rakah.
And and you've already done 4.
So, however, if you're speaking
not for the rectification of the prayer, if
you're having a conversation with the person next
to you, oh, how's your day? It's pretty
good.
I don't actually see that happen too. So
it's not something that everybody knows. You know,
you can't talk to the person next to
you. You can't have a conversation,
or anything like that. There are some other
exceptions. Even in the medical school, and this
perhaps came up before. If someone comes in
and and you're praying, they say, Assalamu alaikum,
it's actually Mandub. It's recommended to give them.
You know, just like
raise a hand. But if you say Wa'alaikum,
Usalam,
your prayer is invalidated because you're addressing someone
other than Allah
or you're addressing for other than the rectification
of the prayer.
Some of them even mention that
if someone is knocking on your door,
it's not in this one, but it's in
the tafir. Someone is knocking on your door,
and they wanna come in, and they're waiting,
and should you let them in or not
let them in,
you can't leave the prayer. So they said
if you're in a place in the prayer,
like the recitation after the Fatiha,
then you could recite an ayah from the
Quran
that would give them
permission to enter.
For example.
Right? Enter into it
with peace,
or something like that.
If they were to understand that. This is
Ghani. In days when people the Quran was
hader and people understood that type of thing,
I think today it wouldn't work too much.
They would just have to wait. And, anyway,
people don't actually knock on anybody's door anymore
without an appointment, and you have to, you
know, make a
a doodle,
survey to see when we can get together
and all that sort of thing. So all
of this kind of burdensome,
you know, that that people do today kind
of that's no longer really an issue. But
let's assume that we live in a neighborhood
where people lock on doors, then this would
be something you would be allowed to do,
to recite a verse. But if you're to
recite the verse in a place where it's
not part of the prayer, like the Ruqor
of the Sujood,
then that would be invalidating the prayer.
This also comes up in a section later,
but if I'm in the prayer
and I have Shek, I have doubt, which
means I can't say one way or the
other if I've done the requisite number of
rakahs. So if I'm in the 4 rakapur,
like Durran Asr and Ishaat, I'm like, did
I do 3 or 4?
Okay. Assalamu Alaikum.
And I'm not sure if it was actually
3 or 4. If I give the salaam
during that period of sheikh,
then this would invalidate the prayer.
But if I have certainty
or near certainty, right, because they say
if you're in the prayer and you're not
sure if you got 3 or 4, al
Asl Tipna Al Aqal that
you would
assume you did 3 and then do
an Exhiraka'at.
And if there is a Ziyada, then you
would do something called sujoodassehul
about the salem.
You would do
the prostration of forgetfulness after the siddem, so
it's technically not part of the prayer. But
if you don't do that, and you're not
sure if you did the number right, and
you still go outside of prayer of semaikun,
then how could you have a valid prayer
when you don't even know the number of
rakas if you've met the requirement?
So,
this
would invalidate the pair.
However, it's valid if you have 1 Natamam,
if you're,
like,
fairly certain,
and then after you say the salaam, you
have to Haqqoku. Right? People buy and say,
no. We and you say, did you pay
3 or 4? They say, no. We pay
for. And everybody agrees.
But when you said the sadaam, you didn't
have sheikh. Sheikh is 5050.
Van means like 95%
sure or 80% sure that, you know,
I finished, I did 4 rakas. And then
in this case, it would be valid.
So check is the problem when you have
5050, you're not sure either way.
Now let's see the first part. This one
is a little complicated.
Sujud in Masbuk. So who's in Masbuk?
The one who enters the prayer late with
the Jama'ah, with the congregation.
And he didn't make one Loraka,
full Loraka. So
he came in after they did the Ruqwa.
So they did,
and they came back up, and then at
that point, he entered the prayer or anytime
thereafter in the last unit, in the last
Raqa.
Technically, this person is said to have not
technically, this person is said to have not
made the congregation in the manuscript.
So he could actually go and pray with
another congregation
at the same prayer if he wants to
to get the the the the reward of
the congregation. But let's say,
he joined in this way. So he didn't
make Quran Raqamal imam.
So if if the imam had forgotten something,
right, and he's doing sudrudasap
in his prayer, either the one that comes
before the sadaam or after the sadaam as
we get to later, and he does it
with him, this would invalidate his prayer.
Why? Because he's technically not part of the
Jannah.
So he's adding something
from him that's not from the prayer.
So let me say that again. So the
mazook is the one who enters the prayer
late with the imam,
and he enters in the 4th makah or
the 4 makah prayer or the second makah
of the 2:1 or the last makah Madr
after
the imam comes back up from his bowing,
from his.
So he didn't make.
So, technically, he's not part of the Jema'ah
even though he's gonna follow them to the
end.
So if the imam had forgotten something or
added something in his prayer, and he's going
to do a prostration of forgetfulness
either before his salam or after his salam,
and he does it with him,
then his prayer is invalid.
What should he do?
When the imam does a shuzu kabbdi, which
means he does a process of prayer on
this before the salaam, He stays in his
place. Don't do with them. When the imam
comes back up and says, then you rise
and complete your prayer.
In the which is the one it's easier.
He's gonna say,
and then he's gonna say and go into
this prostration of forgetfulness.
You're not gonna do that. You're gonna say
and go up and do and complete your
prayer.
So that's that that first must error, that
first issue.
Also,
this will come up in the chapter later
on. If someone forgets 3 sonan,
3 sonan from the prayer,
and
did not do,
sudud the sehu,
the prostration of forgetfulness,
and then I said, Assalamu alaikum.
Their prayer would be invalid unless
they
realize that while they're still sitting there. So
that means they didn't do the
they didn't get up and leave the masjid
or leave the place of prayer. So if
we're still saying, like, oh, wait a minute.
I forgot to say
to Allah
So that's.
Or I I forgot the middle,
the middle, sitting,
right, which has the sunnah of the sitting
and the sunnah of and
then the movement from that. So that's like
3 sunnah right there. Then he has to
do the sunnah of the cell, the prostration
of forgetfulness. If he winds up not doing
it, then
his prayer is invalid if he left the
place of prayer,
and have to come back and do it
all. And that, we're gonna get into more
detail when we get to the chapter on
our spiritual
forgetfulness.
And also
extraneous
movement
in the prayer even if it's out of,
forgetfulness or or or not realizing.
So in the Maneki school, unlike some other
schools like the Schaeffer school, it's not defined
as a number of movements,
but it's by adder,
by custom. So what ordinarily
would be considered to be many movements?
And the general rule with that is someone
looking at you, and they can't tell if
you're praying or if you're doing something else.
So you're like, I love what I love
you.
I'm like, is that guy praying? Is he,
like, just sitting there and doing stuff? And
so if someone who's the casual observer can't
tell and knows what the is,
then in this case, that would, that would
invalidate the prayer. So
means
trying to correct the imam.
So this scenario
is kinda hard to visualize, but let's say
that,
you are in an airport,
where
there's different that may be going on, which
is valid to do something that doesn't have
a
it doesn't have a regular.
And there's another congregation over there, and you
know this one over here. And then you
hear the over there recite something wrong, and
then you correct him.
But you're not part of that.
You're not you're over here. If you were
to do that, then that's like extraneous speech
because that's not.
So this would this would invalidate the prayer.
And and the reason these are included because
these things have not actually happened.
The schools actually were now the didn't like
to talk about issues that will ever that
never happened. So all of these things came
to its attention.
And he said, well, in this case,
we're also gonna get later on into when
we talk about that
that and,
you know, and actually
saying something to the imam is not recommended
at all,
which means he asked for you.
So,
you know, if if he is reciting something
from other than
and he makes a slip in the verse,
you're not supposed to correct him.
It's only if he stops, he pauses, and
he doesn't know next, and then you can
maybe say the next verse or the next
word of the verse. But unfortunately, we have
in our message that people just, like,
love to correct the imam,
and sometimes they're wrong,
but they want to do it anyway. So
If
he makes a in other words, he's seeking
help,
then in this case, yes. But, otherwise, he
didn't do anything that's gonna validate the prayer.
If it's in something other than the, then
he let let it go.
So means lose your in the prayer.
And continue after that.
Why would you see anything? Or you recall
why you're in the prayer, I don't have
a balloon.
So those two things automatically
are going to,
invalidate the query.
Those are the things that were mentioned in,
Aqr ibn Maselk, he doesn't mention here, like,
the uncovering of
the major
that we went over.
So for the men, it would be basically
the rear or or front fiber parts for
whatever reason that gets uncovered. Maybe they're all
they have to their name is a wine
cloth, and that's what they're covering with and
somehow wasn't enough in Musa Doo, they became
uncovered and the whole open, the whole essential
part of that prayer, they're uncovered.
Then this would this would involve with the
prayer.
And for the woman, it'd be anything from
the navel to the knees.
So that means for women,
if you prayed your prayer, and I think
we said this in the other, previous session,
and then you notice that there's a lack
of hair that was coming up from the
back of your your scarf, your hijab, and
you didn't notice that until the prayer was
over, you need to repeat your prayer? No.
You do not need to repeat your prayer
because that is considered from your and,
from the minor.
It still should be covered in the prayer
and outside of the prayer, but it will
not invalidate the prayer since it's not from
from the major,
especially if you were not aware of it
while you were
praying. So that covers,
Al Muqdilal,
which is that which invalidates the prayer. Now
he goes on to a Makru hat.
Things that you do not invalidate but nevertheless
they're,
not desired.
So he
says so making dua
during the time of
the recitation of the. So
the, right, each each part of the prayer
has something specific to in terms of its
movement,
We have the movement. So we have 4
major kind of positions in the prayer. We
have
standing up. We have, which is the bow.
We have sujood, which is the frustration, then
we have the sitting. So each one of
those things has something specific to it. So
for the, it's,
which means recitation of.
So one should not be making
during that time. Of course, the second part
of the is
a.
That's
a guide us through a path.
So
not
not counting that, obviously, but to say something
like
during the time of the standing by, that's
for perhaps
for Makkoum.
For the Manichey School, it's also
disliked to say,
the and the before
the.
So the 9 kids
say and then they go right into
it. Because they do not consider the best
to be averse from.
And that follows
the some of the,
of the canonical recitations of the Quran like,
the
the don't consider the fact
to be, averse,
from any of the of the Quran in
chapters of Quran except Surat in Dam.
When the queen of Sheba said about Suleiman
which the letter that she received from.
Other than that, they say the is just
kind of separated
between and it's not a verse from from
that.
Instead of
say no. The is
a verse from,
the and actually
is it's it's a verse. And you find
some where it's there's a one
indicating that the best
is a is a first verse. And in
other ones, they're,
especially like the ones who are not African,
and so forth. They'll have that.
So there's there's a about that. So the
says it's disliked
to recite.
However,
says,
if your intention is,
which means that you want to avoid
this
issue,
of chila,
of legitimate scholarly difference. But let's say you're
somewhere
where people are and you're praying as the
imam,
and people are accustomed to hearing
the from the prayer. So like a Shafa,
a majority country like the Malay Archipelago,
Indonesia, Malaysia,
East Africa, Kenya,
South Africa to some degree. So any of
those places will or in a message where
people are used to that. If they're used
to that, then it would be
wise, I think, to to recite the best
matter,
if you're the imam in the prayer.
Because sometimes
people only know what what they learn specifically.
They don't know that there's this kind of
scarlet difference about it. So it's better to
avoid confusing people.
And that also means don't read a. Don't
read something in a style recitation if you
know more than one. That's something that's unfamiliar
to them. So we avoid doing the unfamiliar
with people
who who where it may present
some type of, fitment to them. And this
is also based upon
the half the.
It said that
it's a. If it's something that doesn't talk,
there's some say something you believe,
approved or said. And he said that,
you do not bring something to a people
that doesn't reach
their intellect except it becomes a fit for
them, becomes a trial and tribulation. So we
don't wanna be a trial and tribulation for
people.
So and the medikia, actually, that's one of
the
one of the juristic
foundational principles is something called
or
which is to consider a scholarly difference. So
they may feel they have to believe.
They They may have the scholarly,
proof from
the in their favor, but they will allow
or even go in favor of another school
of thought to avoid.
And to my knowledge, they're the only,
school of law that has that as a
principle.
Also that
which means to have an opening dua after
before if you have, like, some other screens
have a Medicare, you don't have that.
So it's under normal circumstances. That's how you
Also is dislike. That's for
So
then
is Any
form of
is is fine. With
recitation.
So recitation of the Quran
and Dua in the is this like
and in the sujood.
Right? The of the sujood is 2 things.
The and
So you
can say You can say
and you can make any.
But to recite Quran in the,
sujood
is disliked.
Unless
you're actually
it's could be a verse from the Quran,
but it's in the form of Dua.
So if you say,
that's actually a. So if you're doing with
the intention of, then that's perfectly fine in
this situation, because you're not intending it as
a person of the Quran,
per se.
And dua after the first teshahood,
the first testification of faith when you're in
the middle sitting of a 4 or 3
rakat,
prayer or 3 unit prayer.
So
you
say
That's the first part. So to make dua
after that is not desired,
and you should just rise and then continue.
However,
in the last sitting,
after you do the including the salat on
the, then it's recommended, actually, to do,
And we went over that last week, and
hopefully, we're gonna have that up on
the on the app,
the WhatsApp group,
the actual translation
of that, the formula of that.
So Medicare is a little strict here. They
say that
prostrating on something that is considered to be
luxurious.
And you're like, well, what's luxurious? Well, during
the time of the prophet, so I send
them, they actually prostrate. The the ground,
inside was the same as one outside of
the. So they were frustrating on sand and
stones and pebbles
just like the ground outside.
So they said,
right, which is just a very
plain, simple, maybe made out of bamboo
type of, covering.
Jazz is permissible. It's not recommended.
But the ground
is better.
So,
the idea of having very plush
carpet and you have
a, which is like
thing that you put on the carpet.
It's called
the foam. Right. Like the foam that makes,
you know, you push down your carpet and
it's like soft and things like this and
and, you know, many
much money is paid for these type of
things. The Medicare considered that to be something
like a
something like innovation because it's all.
It's luxurious.
But we say,
This is so now widespread.
We're not gonna go to every and say
stop putting
this very plush carpet. And some of the
other schools may allow it, but
in general, they like things to be simple.
However,
if and I've seen these,
type of
prayer rugs
that they actually have the the foam built
in. And sometimes they're, like, that thick.
So if they're the type and you can
prostrate on this such as that your head
and neck actually doesn't touch the ground. Right?
Like, your head just makes an imprint
in the foam
and you're not actually not touching.
Your forehead. It's not touching ground beneath, then
your prayer would be invalid
because you're not having the jab path, which
is which is wedge to have your forehead
touching the ground. So I would avoid all
of those foam
foam type of,
of prayer marks. And if you need a
prayer box, just like a simple one that's
kind of, you know but if it has
phone built in and these things now, all
the rage,
and
people bring it back
so forth. The idea of the prayer should
be simple and not and not.
You know, we came from the earth, and
there's something very powerful and symbolic about our
what we came from and we're we're touching
it. And then Allah describes that as the
closest place we can be to him. So
why would we wanna put something in between
that,
our forehead, and that which where we came
from?
But a simple prayer, I think, is best.
And also to avoid quirk that have a
lot of kind of fancy,
design that will will busy you. So simplicity,
or I would say even minimalism, is the
thing we're looking for in terms of our
prayer spaces.
Right? Elegance, yes.
But a simple sort of elegance, not something
that would be considered, you know,
palace like.
No.
According to the Medicare.
Well,
Well,
means like moving the body.
So you can actually as long as your
feet are planted forward
and you're going all the way like this,
you don't invalidate your curve. But the minute
that you move your feet and you turn
your back to the,
your curve is out.
So keep that in mind. But if defect
means like, you know, looking this way in
that way, maybe
you have a child who's playing around and
just trying to keep an eye on looking
this way. It's okay.
But it's this like if it's just for
no reason.
That's why it says without without just cause,
without need.
Means this. Why you do that in the
prayer? I'm not really sure. Or cracking a
knuckles.
Why you do that in the prayer? Some
people have nervous habits.
So these things would be would be disliked,
during prayer.
Well, is a way of sitting,
which means to sit
so that normally when we'll be in in
the sitting position, we'd have our toes pointed
towards the flip, and that would mean
have your toes pointed backwards like this so
you're actually sitting on your heels.
Right? And then the
the
the front of the the foot
is is like this rather than pointed like
that.
This would be disliked,
Unless you can't do the other position. For
some people, it's very difficult for them to
sit in that way, then they have the
exception. But, otherwise,
if you're able to do it, then this
is
What the hustle?
That the hustle means putting your hands on
your hips.
Again, that could be part of the nervous
habit thing. Either, manicure, we put our hands
by our sides or if we want to,
we'll come. It's okay.
But,
we'll
which is to close one's eyes.
If you believe,
it's more pious to do so. However, if
you do it because you have
things that distract you
in your room
or you're in a place, maybe a public
place and a lot of distracting things and
just wanna kinda shut those things out and
close your eyes, that's okay.
If it's gonna help you in terms of
your
your reverence in the prayer,
your presence in the prayer. But if it's
for thinking it's necessary more, it's not. The
soonest to have the eyes open and either
facing forward or to the place of frustration.
So this is talking about placement of the
feet.
So raising one leg,
like, you're actually standing on one leg or
putting one over the other, like, you know,
one leg over the other like that. These
are things I dislike. Well,
Right?
Means having a very place together. There should
be some separation a little bit.
Would
be,
Right? If you're kinda not really standing and
you're kind of just then staying on one
side and you're not standing fully,
then that's not PM.
Right? That's not standing. So that would be
problematic.
Is this.
There's no distinction between that from
my my understanding. Yes.
The only things will come when we talk
about how they they they make.
So we went over last week. Men have
which means which means have, like, wings
spread out a little bit while we're gonna
be closer together.
And also making if you're wearing an
a turban,
to make sujood on the folds of the
turban.
So they said if it's 1 or 2
folds, it's this light.
But if it's more than that, like, if
it's really thick,
such as your forehead is not touching the
ground,
then that invalidates the prayer. So the turbine
should be,
of of kind of, number of of wraps
around or wraps so that you can before
it can meet the ground.
What the
And thinking about dunya is.
That doesn't invalidate the prayer, or else we'll
all be in trouble.
So,
but they did say that if from the
beginning of all the way throughout the prayer,
you didn't you didn't have one moment
of,
at least when you said,
then this would be invalidating with the prayer.
So you have to have at least the
presence at the opening,
the onset of the prayer. If you're unable
to maintain it throughout, which is the case
of most of us,
then,
because that's the case for all of us.
But one should try to avoid thinking about
while they're in the prayer.
We just mentioned this. So
which means if the folds are so many,
right, that you can't make proper prostration from
the forehead.
Or you speak you're thinking so much about
dunya that you don't even remember
what you're praying and hamri rakas or anything
like that.
So then the prayer becomes
invalid.
So I think
We'll do the section just about
and then finish there.
So
this section,
the is,
and it looks at
a general principle, like all of the things
that we described so far about the prayer
about standing the vow in this.
All of that is under the principle that
you have the ability to do so.
What if you don't have the ability for
whatever reason? And there's many, many people like
that.
They're infirmed. They're capable.
Maybe
they had some,
limb amputations for any of those reasons, then
their prayers will look a little different, but
it's going to be equally valid.
However, there's a certain order of things that's
prescribed in terms of when we take dispensations.
So it's not just something that we kind
of assume,
but we have to follow it to the
order. So the the principle behind it is,
you are excused from doing that thing which
you cannot perform.
And the thing you can perform provided it's
an integral, then you should be doing it.
It. That's the general idea. So he
says,
We know it's Fadub. It's an obligatory thing
to stand
during the prayer
independently,
which means not leaning on something, not something
supporting your weight.
That is an obligation.
In the flood, what about the other prayers?
It's not an obligation.
So technically, you can pray a prayer, you
can pray,
sitting down, and it's valid. It's superior to
pray standing up,
but you can pray sitting down.
Not how the 5 prayers? No. That's not
the case. If you have the ability to
stand independently,
then you must stand.
So what if you are unable to stand
independently?
Then the next step is to stand
which means you're leaning on something.
So maybe you have a wall you're leaning
against, maybe a cane,
maybe a crutch.
You know, let's say you just twisted your
ankle
or you or you
broke a a a leg, and
you can't stand but with crutches.
If you can stand with crutches, then you
have to stand
in that case.
So that's that that's that takes preference over
sitting down.
So However, if you go to the next
one, right, which is to sit down,
not leaning on something independently, your prayer is
not invalidated.
But you did you you violated the the
order of things. So it's superior for you
to stand,
standing there, leaning on something, but your prayer
is not valid.
Your pair is still valid if you if
you wind up sitting down.
And it doesn't mention here, but there's some
you did the wrong thing, which is kind
of like haram, but you didn't invalidate
your brain.
That's this book.
Which means
the first thing is standing up independently,
then standing up
leaning on something, than sitting down. So the
order of these things is wedged. It's,
it's obligatory. But
if you let's take out the standing up
independently, which is the normal or
the the the
state of affairs, then the dispensation means
you should follow the standing up,
meaning on something to to do that if
you're able to before you start sitting down.
That's.
However, if you do the sitting down, as
I said, your prayers
will
follow. Then after that, what if you can't
even
sit down independently like they said, which means
like sitting like I'm sitting
or like a what if you can't sit
down like that? Then sit down.
Then if you need to sit down leaning
on something,
then that would be the next step.
What if you can't even do that?
Then you could lay down. And you're lay
down and your feet would be towards the
and lay down on your right side. What
if you can't lay down on your right
side? Maybe you have something and maybe you
have burns. You can't put your body there.
Then on your left side. What if you
can't do your left side? Then on your
back,
if you can't do either of those sides.
What if you can't do it on your
back?
Then you could be on your stomach.
And your head facing. So if you're on
your back, your feet are towards.
If you're on your
stomach, then your head is towards,
towards the flip
So we're going by what says, namely that,
when we get to the sitting the the
laying down positions,
the,
first thing you do is on your right,
then on your left, then on your back.
What if you quit doing on your on
your left, but you wind up doing it
on your back? Then that's okay. The pair
is still valid.
But if you do it on your stomach,
and you're able to do it on your
back or on your sides, the pair is
So
so someone who,
I don't know why I got this issue.
So let's say you're able to stand,
but you can't do sujood or.
And that's many people too. Like bad knees,
knee replacement, hip replacement,
whatever.
You can stand up, but
either and they said the the whole fear
is like in.
So remember when we talked about, we said
the same principle. If you're afraid
that the water is going to harm you
or it's going to delay your recovery if
you have, like, some skin sickness
or it's going to bring about a sickness,
any of those two reasons, then you can
do. So the same thing here. So if
you if you think by going down before
or subdued,
it'll bring about a sickness like you become
very busy.
Or
you are already in a state and will
make it worse or,
it will delay your recovery, then for any
of these reasons, you don't have to do
so.
So what you do instead?
You stand,
if you can, face the
and have.
So means, like, you just turn your body
a little bit.
So
just like
as much as you can lean in with.
And the same thing for. What if you
can't even do that? Then you can just
do or your head head movements.
You don't have to. And you can remain
standing
if you can stand. And you don't have
to go down and just do that before.
One thing he doesn't mention here,
let's say
you need help getting up.
So you can stand once you stop the
prayer standing, but once you go down, you're
not coming back up by yourself. What do
you do?
In this case,
begin the prayer standing
and complete it sitting.
So this is very important because it means,
like, well, I know I can't get up,
so I'm just gonna stop the person sitting
down. No. At least you can do well.
I can't stand up. And if you you
can't get up independently and need help to
get up, then in this case,
complete the prayer,
sitting down.
Right? And so the or the indication of
the,
all of it is towards the ground, so
you can indicate with your eyes.
Let's say you you can't do any of
this. Let's say you're on a full body
cast,
and you're awake and you're wacky and you
know what's going on and you're in the
hospital bed
and
you can't do any of this.
What do you do with your eyes? Do
the opera on your head.
What if you can't pronounce any words? Doesn't
matter. You can still
do it that way. So all of that
will be accepted.
And anyone who finds themselves in the situation
in the area.
It's a test for a lot to trial
and tribulation, but
the Sharia is beautiful in the sense that
it it gives you the dispensation
when we encounter such
situations.
Stop here and the next beginning
with
prayers and how to address them
or redress them.