fiqh-ul-'ibaadat (the fiqh of worship) - sistersnotes · pdf file1 fiqh-ul-'ibaadat...
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Fiqh-ul-'Ibaadat (The Fiqh of Worship)
(Class by Sister Eman al Obaid on Tuesday, 6th
November 2012)
Shurut as-Salaat (continuation)
5. Ash-Shurut Al-Khaamis: At-Tahaarah min An-Najaasah (The fifth
condition: Purifications from the impurity/dirt)
http://alhudasisters.files.wordpress.com/2011/08/fiqh3.pdf - Page 57
One of the conditions required for prayer is purification of impurity/dirt from the
clothing, body and the place where the prayer is offered.
Allah Subhanahu wa Ta’ala says:
And your clothing purify [Surat Al-Muddaththir, 74:4]
Ahkaam At-Tahaarah min An-Najaasah (Rulings on purification from
impurity)
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1. The whole earth has been made a masjid to pray on it.
The Prophet (ملسو هيلع هللا ىلص) said: “The earth has been made for me a masjid (place
of prayer) and a means of purification, therefore anyone of my ummah can
pray whenever the time for prayer is due.”
Except those places which are forbidden to pray such as graveyards,
bathrooms and the camel’s stables.
Hadith:
The Prophet (ملسو هيلع هللا ىلص) said: “All the earth is a masjid apart from the graveyards
and bathrooms.” [Recorded by At-Tirmidhi; Ibn Maajah, classed as saheeh by
al Albaani in Saheeh Ibn Maajah].
It was narrated that al Bara’ ibn ‘Aazib (radhiyAllahu ‘anhu) said: The
Messenger of Allah (ملسو هيلع هللا ىلص) was asked about praying in camel pastures and he
replied: “Do not pray in camel pastures, for they are from devils.” [Recorded by
Abu Dawood, classed as saheeh by al Albaani in Saheeh al-Jaami’ as-Sagheer,
no.7351]
2. If one prays with impurity on him that he was unaware of or (knew of it
but) forgot, then his prayer is valid.
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3. If he knows (realizes/remembers) that there is any impurity (on his
body/clothing/place) during his prayer, it is waajib (obligatory/mandatory)
for him to remove from it if possible. And if it (ie; dirt) is on his head dress
(ghitratihi) and he doesn’t remove it, then his Salah (prayer) is invalid.
It has been reported authentically that the Prophet ملسو هيلع هللا ىلص removed his shoes
while he was praying and continued his prayer, because Jibreel came to him and
told him that there was some filth/dirt on it.
Hadith:
Abu Sa'eed al Khudri has said: "The Messenger of Allaah (sallallaahu 'alaihi wa
sallam) prayed with us one day. Whilst he was engaged in the prayer he took
off his shoes and placed them on his left. When the people saw this, they took
off their shoes. When he finished his prayer he said, why did you take your
shoes off? They said, 'We saw you taking your shoes off, so we took our shoes
off.' He said, Verily Jibreel came to me and informed me that there was dirt
or he said: something harmful (in another narration: filth) on my shoes, so I
took them off. Therefore, when one of you goes to the mosque, he should look
at his shoes: if he sees in them dirt or he said: something harmful (in another
narration: filth) he should wipe them and pray in them. [Abu Dawood, Ibn
Khuzaimah & Haakim, who declared it saheeh]
So if someone prays and unknowingly he had some impurity on him or his
clothing, the prayer is valid and he does not repeat the prayer.
If he discovers the impurity during his prayer and he is able to remove it while
praying, for example, dirt on his shoes or on his clothing that does not cover his
‘awrah, then he should remove it and continue his prayer. If he finds that the
impurity is on his body or garment that covers his ‘awrah then he should purify
himself or his garments and then repeat/redo his prayer.
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If there is any impurity on a man’s headdress, he should simply remove his
headdress and continue his prayer. In the case of a man, he can simply remove his
headdress because it is not a garment that covers his ‘awrah but in the case of a
woman, if there is any impurity on her hijaab (ie; head covering/scarf) she cannot
simply remove it because it is a garment that covers her ‘awrah.
While praying, if you are wearing double garments that cover your ‘awrah (for e.g.
a skirt under your prayer dress/abaayah) and you realize that there is some
impurity/filth on one of them (ie; on the skirt), then you can take off that garment
(ie; skirt) which has impurity (without uncovering your ‘awrah) and continue your
prayer.
So if possible you need to take off the garment that has impurity and continue
praying in a clean garment so that you don’t need to repeat the prayer.
If there is some impurity on your garments that could be removed by washing, then
you need to wash it and pray in that garment which is clean as you cannot pray
with the impurity there. These days we have bathrooms everywhere and so it is
easy to wash.
So if you are certain that there is any impurity on your body, clothing or place you
need to remove it from them as much as possible so that your prayer is accepted /
valid.
Ash-Shurut as-Saadis: Dukhul al-Waqt [The Sixth Condition: The Entrance
of the Times (for the five daily prayers)]
http://alhudasisters.files.wordpress.com/2011/08/fiqh3.pdf - Page 58
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The (specific) times of (obligatory) prayers enjoined upon us is not valid (if one
offers his prayer) before the time of prayer has begun and after its time has
ended without a valid excuse. A Muslim should take care to offer his (obligatory)
prayers without delaying it until the prescribed time for it has ended as it is a
major sin.
Allah Subhanahu wa Ta’ala says: “Verily, the prayer is enjoined on the believers
at fixed hours.” [Surat An-Nisaa’, 4:103]
So it is important for a Muslim to offer his five daily (obligatory) prayers in the
prescribed times. With regard to delaying the prayer until the time for it has ended,
that is not permissible except in the case of one who has a valid excuse- For
example: During the (prescribed) time for prayer someone who slept off or fainted,
one who forgot to pray, a surgeon who needs to complete a major surgery etc. are
excused for delaying their prayer until the time for it has ended.
The times of the prayer are mainly based on the hadeeth of Jibreel. After Allah
ordained to offer five daily prayers during the Prophet’s Night Journey (Al-Isra’
wal Mi’raaj), Jibreel came and led the Prophet ملسو هيلع هللا ىلص twice, the first day at the
beginning of the time for each prayer and the second day at the end of the time for
each prayer.
Jibreel started with (the beginning time of) Salaat Ad-Dhuhr first and then he came
at the beginning of the time for each prayer. The next day he came at the end of the
time for each prayer till he ended with (the ending time of) Salaat Al-Fajr. Then
Jibreel said to the Prophet ملسو هيلع هللا ىلص: “The times (of the prayers) are between these
two.” (ie; between the two sets of times in which he prayed with him).
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Mawaaqeet As-Salaat [The (Specific) Times of the Prayers]]
Waqt Ad-Dhuhr (The time for Dhuhr Prayer)
The beginning of the time ( الوقت بداية ) of Dhuhr prayer is when the sun has
passed its zenith (ie; after the Zawaal when the shadow is slightly seen).
And the end of the time ( الوقت نهاية ) of Dhuhr prayer is when (until) the shadow
of an object is equal to the length of the object.
Zawaal is the time of the midday, when the sun is half way (middle) and the
shadow of an object reaches its minimum length (ie; when it is almost not seen).
The higher the sun rises, the shorter the shadow will become. So long as it keeps
growing shorter, the sun has not yet reached its zenith. The shadow will keep on
growing shorter until it reaches a certain point (that it is almost not seen), then it
will start to increase. When the shadow of the object increases by even a small
amount, then the sun has passed its zenith. At that point the time for the
Dhuhr prayer has begun.
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This shadow will continue to increase until the length of the shadow is equal to
the length of the object itself. At this point the time for the Dhuhr prayer ends
and the time for the ‘Asr prayer begins.
Waqt Al-‘Asr (The time for ‘Asr Prayer)
The beginning of the time ( الوقت بداية ) of ‘Asr prayer is from the end of the time of
Dhuhr when the shadow of the object becomes equal to the length of the object-
And the end of the time ( الوقت نهاية ) of ‘Asr prayer is when (until) the shadow of
the object becomes double the length of the object.
The best time to offer ‘Asr prayer is after adhan at the beginning of its time when
the shadow is the same size of the object until the length of the shadow is twice the
size of the object. It is not allowed to delay the ‘Asr prayer till the Maghrib prayer
and also it is better to avoid delaying it until the time of necessity/وقت ضرورة [ie;
after the end of the time for ‘Asr, when the sun turns yellow until the sun sets].
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If someone is forced to delay the ‘Asr prayer until the time of necessity because of
some unavoidable/emergency matters, for example: during the (prescribed) time
for ‘Asr prayer someone slept off or fainted or someone waiting for some more
time to do the purification (ghusl) after menstrual period etc. delays the ‘Asr prayer
until the time of necessity (ie; when the sun turns yellow or just before the sun
sets), then in these cases there is nothing wrong in praying at that time though it is
disliked/forbidden to pray at that time.
Waqt Al-Maghrib (The time for Maghrib prayer)
The beginning of the time ( الوقت بداية ) of Maghrib prayer is when the sunsets-.
And the end of the time ( الوقت نهاية ) of Maghrib prayer is until there is redness in
the sky (ie; when the twilight disappears).
So the time for Maghrib starts when the sun sets and and it is ended when you see
that the redness in the sky has completely disappeared from the horizon.
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Waqt Al-‘Isha’ (The time for ‘Isha’ prayer)
The beginning of the time ( الوقت بداية ) of ‘Isha’ prayer is when the time for
Maghrib has ended (ie; when the twilight completely disappears)-
And the end of the time ( الوقت نهاية ) of ‘Isha’ prayer is until the midnight.
So the time for ‘Isha’ begins after the time for Maghrib has ended, ie; when the
redness completely disappears from the sky and the darkness appears, and the time
for it ends in the midnight.
If you want to calculate when midnight is, then calculate the time between sunset
and sunrise then divide it in half; that halfway point is the end of the time for
praying ‘Isha’ (ie; the midnight).
For example: If the sun sets at 5 p.m., and Fajr begins at 5 a.m., then midnight is
11 p.m [ie; 12 hours/2=6 hours, then 5 p.m + 6 = 11 p.m]. If the sun sets at 5:38
p.m. and Fajr begins at 5:08 a.m., then midnight is 11.23 p.m.[ie; 11 hours 30
mins/2= 5 hours 45 mins, then 5:38 p.m + 5:45 = 11:23 p.m], and so on.
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After midnight it is وقت ضرورة (time of necesssity), so you cannot pray Salaat Al-
‘Isha’ after midnight or until Salaat Al-Fajr unless there is any unavoidable or
emergency matters.
You cannot pray only Salaat Al-‘Isha after midnight but you can pray Salaat Al-
Witr even after the midnight.
Waqt Al-Fajr (The time for Fajr prayer)
The beginning of the time ( الوقت بداية ) of Fajr prayer is with (the onset of) the
second dawn (al-fajr al-thaani)/true dawn (al-fajr as-saadiq), when the white
line is (seen) along the horizon-
And the end of the time ( الوقت نهاية ) of Fajr prayer is until sunrise.
Now it is possible to know the times of prayers easily using a calendar.
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There are two Fajr (dawns)
The First dawn (Al-Fajr al-Awwal) - It is the white line that appears
vertically and not horizontally (ie; from the top to the bottom of the horizon)
and it is called the false dawn (Al-Fajr al-Kadhib). Its brightness extends
from east to west and it is followed bt darkness as it lasts for a short period.
The Second dawn (Al-Fajr al-Thaani) - It is the white line that appears
(spreading) along the horizon and it is called the true dawn (Al-Fajr as-
Saadiq). Its brightness extends from north to south and it is not followed by
darkness, rather the light increases.
The first dawn (Al-Fajr al-Kadhib) occurs before the second dawn (Al-Fajr as-
Saadiq). The time for offering the Fajr Prayer starts with the appearance of
the second dawn (Al-Fajr-as-Saadiq/the true dawn).
This is how the specific times for the five daily prayers are estimated.
Hadith:
It was proven that when the Prophet told his companions about the Dajjaal
(antichrist), he was asked how long the Dajjaal would stay on earth, and he ملسو هيلع هللا ىلص
said, “Forty days, one day like a year, one day like a month, one day like a week
and the rest like your days.” It was asked, “O Messenger of Allah, the day which
is like a year, will the prayers of one day be sufficient for us then?” He ملسو هيلع هللا ىلص
said, “No, estimate them.” So the day which will be like a year is not regarded as
one day in which only five prayers will be sufficient, rather we are obliged to
offer five prayers in each twenty four hour period. He commanded them to offer
the prayers at intervals as on a regular day.
There are three times during which it is disliked/forbidden to pray or to bury the
dead (ie. funeral prayer):
When the sun has clearly started to rise until it has fully risen
When the sun is directly overhead at midday until it has passed the zenith
When the sun starts to set (ie; it begins to turn yellow) until it has set
-And Allah knows best