Matn al-Ashmawiya Part 2 | Mufti Abu Layth

As-salamu alaykum warahmatullahi ta'ala wa barakatuh. We reached We reached fiqh of tayamum or the section of tayamum where Sheikh Abdul Bari al-Ashmawi will begin on that. So, take Ibtada Bismillah. Shukran.

All right, so we begin to learn that tayamum, like all of the acts, has sections to it. So, there will be fara'id, sunan, and fada'il. So, obligations, sunans, which are sunnah, plural of sunnah, and fada'il, virtuous acts. The categories in detail.

Fara'id of tayamum are four, the obligations, an-niyyah. Now, the word tayamum actually linguistically means to intend for something. Fata yamum So, the word implicitly, the command implicitly carries the understanding that you have to have an intention. So, where for wudu, Allah subhanahu wa ta'ala says, "Faghsilu wash." Or "Wa idha qumtum ila salat, when you stand to pray then." And here some of the other madhhabs or or specifically perhaps the Hanafi madhhab has questioned about why is intention necessary when Allah

subhanahu wa ta'ala hasn't clearly mentioned it. But, even so, even the Hanafiya when it came to tayamum said that no intention is necessary because the word in itself for tayamum will means to intend. Okay, so it means to kind of aim for something, to intend something. So, an-niyyah. Wa hiya an yanwi istibahat as-salat.

What The thing here is, what should a person have as an intention? Okay, so that's a a question like somebody would say, "What should you have as an intention?" And the fuqaha have given examples like here they're they're saying that the person should have as an intention that I intend to pray salat or I intend to make salat permissible. Istibahat is like seeking the permissibility of something.

Um and then he goes on to explain what he's perhaps why he's intending that reason. And he's saying "Li anna tayamum la yarfa' al-hadath ala al-mashhur." So, tayamum in itself does not remove the state of impurity according to this and according to what is the popularized view. Okay, it doesn't remove, it suspends impurity.

There are, by the way, huge differences on that and we are aware that other people had said that there are certain even perhaps transmissions from Imam Malik and Abu Bakr ibn al-Arabi says that's what Imam Malik perhaps meant by the way he worded it in the Muwatta that it does actually remove uh impurities. I don't just mean suspend them, but I mean absolutely remove. Yarfa' al-hadath. And that has been the view of some of the fuqaha and we will cover that in detail as we start to go more and more into the other texts.

I don't want to At this stage, I will be just touching up on ikhtilaf and mentioning highlighting maybe one, two. So, there you've got the name of Abu Bakr ibn al-Arabi. There's also Mazari, Qarafi has kind of hinted similar things. The point is there is some ikhtilaf. As a personal understanding, I do also personally believe that it does remove the state of impurity. It doesn't just suspend it.

That's a personal preference as well. But, what the mas'alah is just to clarify is that if a person needed to do wudu or they needed to do ghusl. Now, there could be any reason, whatever the reason for tayamum is. So, it could be you're not allowed to use water. It could be in that water is inaccessible. It could be that water is accessible, but shortage of time.

So, Fajr time is about to run out. You've only got 3 minutes left, let's say. You can't go do wudu or you definitely can't do go do ghusl. In this state, you could do tayamum. Or if a person was ill and they couldn't use water or if whatever the many reasons for using for doing resorting to tayamum. The situation is that now that a person does do tayamum. So, let's say I think, "Okay, I've only got 3 minutes." So, I quickly do tayamum.

That's now it's now permissible for me to pray salat. However, once that salat is complete, do I return to my state of impurity? Do Meaning, does have my wudu now broken? That I've used um that I've used that tayamum for whatever act I wanted to. Or do I go or am I now still in a state of uh of purity?

So, that is what the mas'alah is. And likewise, it would be even uh you may not think it's so much of a big deal for wudu, but for ghusl, for example, it would be perhaps more of a big deal in the sense that, "Okay, do I still need to go and do ghusl? Or am I okay?" So, that's the difference between the suspended state of impurity and the actual removal of impurity. So, you are now So, on the mashhur qawl, in most of the madhhabs, that the popular opinion that no, it hasn't removed, it's only suspended it.

So, that means when you go and do wudu later on or you go and do ghusl, whatever. But, according to the other opinions, um which I did say that some people said is a transmission from Imam Malik as well that no, it does actually remove it. Okay, so on the Yeah. So, if you So, for example, if you need to pray Asr and you haven't got water, you make tayamum.

Mhm. And then you get to Maghrib Okay. and you come across water. In your In your view then, because it lifts hadath, you don't need to make uh wudu again. Yeah. I mean But, on the mashhur, you would have to make wudu. You would have to, yeah. And on your view, would you If you're junub and you make tayamum, it'd be the same. It'd be the same. It'd be the same. And that's I'm I'm not saying that's my view as in just my view. There are many fuqaha who have said that, but we will go through details later on um as we cover these sections again in more depth.

Right, ta'amim wa ta'amim wajhihi wa yadaihi ila ku'ayhi. Okay, now this that this is the obligation. Now, that you must encompass the face. So, when a person is doing tayamum, now what they would do is they've kind of like like let's say that was So, my phone can play this the stone for a while. So, once you've kind of like touched it or you've kind of whatever, you would then wipe over the complete face.

Famsahu biwajuhikum, okay? You'd wipe over your face. Wa aydiyakum. Now, the thing is then also the hands. And I'll show how we kind of do this, but the Malikiya in the mashhur have said that up to the up to the wrists is the obligation and beyond the wrist to the elbow is the sunnah, they've said. Although, there are other narrations that say up to the elbows is sunnah, okay?

So, just to clarify that. Also, you see that what I've kind of done there, as in done that, that first strike, what they what he then says ad-darbat So, like touching the And by the way, what is an intended here is to remove dirt with you. So, what I mean by that, if I've got a stone now and I'm wiping over this stone or rock or whatever.

I don't think that would be quite a rock, but let's just say if it if I was wiping over something or just the earth or sand or whatever, right? What the intention is not what the objective is not that I'm trying to take back dirt to put on my face. That is not the objective. That was the objective, you just rub your face in dirt. I mean, that's not the objective.

The objective is just contact It is a ritual cleansing. It is not an actual cleansing, obviously. You don't clean with dirt. So, it's a ritual act. And the Malikiya are very clear about this that naql that they're actually doing like removing the actual that dust with your fingers is not at all intended. Okay? So, person doesn't need to be trying to do stuff like that.

So, they actually have to return that. There is a sunnah of really wiping it. Very I mean, that's a very good reminder that what you would find in the hadith actually that the Prophet when he would had done tayamum, he would actually do that. And it's called nafdh nafdh al-ghubar or nafdh al- whatever. It's kind of like just shaking off whatever was on it. And that is the daleel that it wasn't intended to wipe that over your face. Okay, so just to kind of clarify that.

But that first strike, by the way, is the obligatory strike. What comes after is the second strike is sunnah. Otherwise, with one strike, you could literally do both. But it's against the sunnah to do so. Okay? All right, as-sa'id at-tahir. Sa'id means that which has surfaced to the earth. Okay, masa'ada whatever has not sa'd not not the as you know your name is sa'd but this sa'ada whatever kind of with the sa'd whatever rises and elevates.

That's why hence in Arabic you call what do you call a lift? Misa'd. Misa'd. Right, so a lift an elevator is called a misa'd. Okay, so the same thing as-sa'id for uh what is it that is what you use for tayammum sa'idan tayyiban. Okay, that you use like pure sa'id. What and what What sa'id means we're just using that as a generic term umbrella term to mean anything that is of the earth and has surfaced or um what's a better way as Yahya What's his name?

Uh as Yahya ibn Sa'id al-Ansari said radiyallahu anhu or or rahimahullah from the tabi'in that the definition and it's quoted by I believe it is in the Muwatta that Imam Malik quotes it. Uh ma hala baynaka wa baynal ard whatever kind of comes between you and the earth.

So that's And why that's Why is that definition more interesting? Any ideas? Why is that one more perhaps more encompassing? I could have used an Any surface, isn't it? Yeah, ex- And if I like if we just say of the earth what would it eliminate that you think some people may have kind of then discussed? What do you think?

What's your mom guys? See we don't have major fans of tayammum here. Dust from the earth. Oh, dust from the earth. Dust, I suppose. But people might argue dust is still of the earth. Synthetic stuff. Oh, but synthetic wouldn't really be. Okay, close. Al-Although that could be argued is of the earth but it's not tree. But I mean like some herbs and stuff people have argued. Uh but also anything What do you think some people have allowed tayammum from?

Crystals and diamonds. Snow. Snow. They've actually allowed it from snow. Now this is definitely not of the earth. So that although the question may be some people may say what's the obvious question? If water is not available. Ah, see? See? But what if you can't use water because of something else? It's cold.

Or but I mean it could be an injury. It could be many other things. So don't go with your first question. No, don't give it the the look straight away like the what What's wrong with these? These fuqaha did think did think it through slightly. I'm not saying you use snow but in places where it's just snowing and that person has to use tayammum. Let's say they have to has to resort to tayammum. So let's say he's ill or whatever.

And so what's he supposed to like dig through snow and find a stone or So it could be So it's a it's a useful type of thing. In fact, if you can't put water on it, you can't put snow on it. No, but you're not going to. That's the whole point. What are you going to use then? Because tayammum is only for the face and hands. So your injury could be elsewhere. It could be like on your foot. It could be even if it's on your face, there's a difference between just wiping doing masah where we said like going like that with your hand and washing could cause infections, could cause many other things.

Or even if you've got like an injury on your head or something like this. So there is a distinction. All right, okay. Now Is the issue with snow because it comes from the sky and it's rain? That's the issue. How has it got there? The issue many things that some people would say I mean by the way snow isn't a necessarily agreed upon but we will go through the dissent. But that's an example.

Uh people obviously you can imagine why they've got an issue with snow. Some were just raised right here. Some people saying um you know, what on earth is that? That's just water. That's this. That's that. Another people have said well, you know, saying things like well, it's not of the earth. That being the key thing that it's not actually they don't see intrinsic to the earth. Um I heard somewhere that the Hanafi had an interesting one. That something about what They they said something about that of the earth but they added some conditions like it can't be burnt.

Yeah, I think And that's an interesting type of If what says can't be used then Like you can't say No, like meaning like obviously I mean the Hanafi things are never comprehensive. I take that back since it's been recorded. We absolutely love the Hanafi madhhab. Disclaimer. All right. No, but I mean what they did is they excluded stuff like trees, herbs, grass, all that type of stuff.

Marijuana. All right, okay. So The excessive practice is just using the wall. So People using the wall and they say I mean the stone is natural. Yeah, but most of these ain't. They would have been like Surprisingly the ulama don't allow I don't say surprising but they don't allow bricks that have been because most bricks have been baked unless they've the original.

Because it must be in a natural state. If it's in an altered state or like things like painted walls and stuff like this are definitely not allowed. What is however like marble is allowed. So if like sometimes people make structures out of I'm just saying like marble type of things that would be allowed. So if you say So trees and wood for example. Yeah, they wouldn't be allowed.

Uh But it's it's Some ulama will will see that and there'll be some of the Baghdadiyin did allow things like herbs and and that. But really uh no, not according to the popular. And you can see why people saw it as weird. Cuz uh it doesn't fit the sa'idan tayyiban type of thing. Okay, now. Wa huwa kullu ma sa'ada ala wajhil ard. So everything that has surfaced to the earth min turabin from soil or ramalin or sand or hijarah or stones or sabkha.

Now Is there anything about for example if if I took a rock and I moved it and I put it in my room for example? Good question. Um there's That that is permissible. And there is some difference. Um I believe if I recall correctly I think ibn Wahb and ibn Bukayr had kind of disagreed on that. But we will come to names later on. But generally that is permissible.

The mas'ala comes that what if a person took a some soil or took something and put it in a pot and moved and put it in his room or put a stone or put I mean if you want to take a rock, fair enough just for tayammum purposes. All right, you got a rock in your room. But yeah, I mean that's that that is fine. You can do that. Now thaniyan sunan at-tayammum thalatha tartibul masah. So the sequence of the wiping.

So okay. So uh so the sequence is a sunnah. It's not an obligation. All right, al-masah minal ku' ilal mirfaq. Now this from the wrist to the And I'll show you how tayammum how the Malikiya sometimes instruct in a moment. Okay? But from the wrist to the elbow is seen as a sunnah. Okay?

Popularly there is ikhtilaf on it but popularly popularly tajdid al-darbati tajdid al-darbati that should say ath-thaniya as well just to clarify that. Renewing the second strike liyadayn. All right. That you've got a second strike basically which goes for for the hands. That is a sunnah not an obligation. Meaning if you did it in one strike it's still complete but it's against the sunnah.

Okay? Does that um And just to clarify there that we you're clear. You begin with the face and then then the hands. Okay? Fada'il at-tayammum thalatha. The virtues are three. Tasmiya. Now you can't say the Malikiya are like with wudu as well. What have they said regarding tasmiya?

That you should say tasmiya. Tasmiya means the saying bismillah. But how should have they generally said to say bismillah? Any idea? Bismillah. That's it. Yeah. Just like that. What you're doing it, dog. No, but what I mean by that apart from the obvious, I mean without saying bismillahirrahmanirrahim.

Just bismillah. Because normally tasmiya means bismillahirrahmanirrahim. So when people say say bismillah, they usually don't mean just say bismillah. They mean say bismillahirrahmanirrahim. But generally the Malikiya for wudu will just say bismillah. Although if you said bismillahirrahmanirrahim, that's fine as well. But they recognize that the sunnah was just to say bismillah for that for wudu. Hence also tayammum.

Okay? But like I said, if you complete it, it's fine. Al-bada' bi mas'hin zahir bi mas'hi zahiril yumna bil yusra. So wiping or beginning by wiping the apparent of the right hand with the left hand ilal mirfaq to the elbow thumma bil batin ila akhiril then what is beneath to the tips to the fingertips and I'll show you that in a moment.

And then third then thirdly wiping the left hand in a similar manner. Right now so just to show you guys so you've got sorry have you got a stone here? Yeah one and this is I'm going to have to do a moment now people. I hope you're in a higher state of being so do not Allahu Akbar

Okay so here you are so you've got your stone. If This is for not for right okay so you wipe over the stone first strike Okay and wipe over the face. Done. Second strike wipe over and what you do is just show you you begin with the right hand.

Right you're going to obviously use the left hand but you're going to begin wiping the right hand first so you start from on top so on top and you go over you reach the elbow you take your hand under right and you bring it back like that so your hands are kind of touching in the end so you've kind of like touched the fingertips at the end and then you do this one in the same way take it there under the elbow so you kind of keep contact under like bring it under and kind of yeah like that and then bring it back like that.

No. No I mean you wouldn't have to do that for either but I mean wiping over is less encompassing. And the object is not it's a ritual. It's not actually to kind of like I'm just saying just in case a person thinks oh I missed a bit. There's no such thing as I missed a bit is the whole point is you just wipe over. This sequence that they're showing it is actually demonstrated by the say this one in the Salah which is I mean the Maliki have kind of stuck with this so it's very I mean going right back to the okay but it's not saying that's a must it's not saying that that is you know if a person going to do it like even if a person just went

It's still it's still done but it's just this is the sequence that has been demonstrated. You know you know how like the clean is is Mhm. beautiful though Yeah. You don't have to do the clean of the No because the whole purpose is it's not to encompass it's not about what do we say about the clean means going in between penetrating in between the fingers for because the finger gaps and we explained this last time are they're not really like it's not really hidden what's between the fingers hence it it needs to be washed but no not for this because the whole purpose is it's not encompassing

it's not like meant to be like getting every like spot for example it's not meant to be doing that. And you can you can you don't have to like leave all of the stone you can just rub. Yeah I mean as opposed to you mean like a physical strike. physical strike and this Yeah. Like before No you don't have to do that or just person sitting next to you

Yeah that was a strike. I just came home don't worry about it. On the bright side you've got them on. Right okay we reach with that we finish the Taharah. There are many sections as some of you may be questioning and maybe wondering which we haven't covered in depth in Taharah. We haven't covered several things that's because this is an absolute beginners elementary type of level and we will be repeating all of these things time and time again.

Each each layer will have more detail. So and then by the end of it in sha Allah you'll be like mini okay so that's how much layers are meant to be added. Okay so so don't sweat it if you know we haven't covered certain things that's not a big deal in sha Allah. Now All

right. These are all These are the obligations or the conditions of Salah. So what you have is you will have and different use different names for them different wording terminology is not a problem by the way.

Whatever somebody uses as terminology is it's all good okay so don't worry too much about terminology. You will have conditions conditions of obligation and conditions of validity. Are they they haven't put them both together or have they not right now they've separated them because some of the scholars put them together and others tend to separate them which makes sense really and the latest scholars tend to separate them and and since Sheikh Abdul Bari Ashmawi is from the later day scholars you can see that he's also split them.

A condition of obligation will demonstrate that something is obligatory upon you. It does not mean it's not discussing validity. As an example Salah is not obligatory upon a child yet it is valid perfectly valid from a child. So validity and obligation are two different things.

Okay. So Let's begin. Now this is going through the conditions of obligation for Salah. So first of all Al-Islam so Salah is not obligatory unless you're Muslim. That may sound like duh but it's it's not that sometimes cuz people do at times this is there's a broader theological debate out there which speaks about like are the non-Muslims

are they for all Now that is discussing are the disbelievers are they addressed with the with the type of finite details of the Sharia or are they just addressed with Iman? So would you say oh now Asr is kind of Dhuhr is being it's Asr time so all the non-Muslims don't pray Dhuhr that's another sin added on to them and now Asr is being that's another sin I don't know does it work like that?

And there is a huge debate and there is a huge split it's not and to be fair it sounds what does what many of the Hanafi have taken and reasonable amount of the Maliki have kind of gone with this as well in the sense that the non-Muslims are not they are not addressed with the they are addressed with the Usul and by Usul here we don't mean Fiqh what we mean is Usul as in Aqidah as in belief the foundations not the finite details so we don't say oh how come you know this non-Muslim is drinking alcohol for

example because they're not addressed with the Sharia. They're addressed with belief. So we don't say the same way somebody doesn't say why isn't and you know what on some things people find this common sense and other things they don't. So for example all Muslims will find it common sense that they won't ask why is this non-Muslim not doing Hajj. Like I think everybody would agree on that one.

They wouldn't think why is this non-Muslim not doing Hajj for for God's sake. Like it's been like a lifetime but yet they won't find it clear on other issues like for example alcohol. They will be enraged at why the person is still drinking alcohol or on other issues and what are more interesting of this day and age maybe I mean it's I'm only reason I'm mentioning is cuz it's such a debate online and stuff like this issues of sexuality issues of stuff like this.

People I'm not saying in any way to justify something but what I am saying is these issues of Usul of Usul Fiqh are sometimes not so obvious when it comes to certain matters and they're more obvious when it comes to some. So where everybody sees them absolutely clear on matters like Hajj people don't see them as clearly on other matters.

Very well said. Right so but that's an interesting point so so pubescence so a person having reached puberty Salah becomes obligatory So, the obligation is not binding until then. Doesn't negate validity, though. But Islam does negate validity. So, if a person isn't a Muslim, even if they're offering salah, it's invalid.

Okay, so but we'll see that in a moment, anyway. Al aql, reasoning or the or mental capacity. I'm not sure how Would Would you Is there a better medical term? No? Capacity of Does capacity mean Yeah, like mental capacity in the in the sense that a person cuz this can mean many things. Al aql can mean and it will cover like, for example, a person is unconscious.

It can also mean that a person has a bout of insanity. It can also mean that a person is intoxicated. It's lost It can also So, it can cover several things in which a person has does not have or has lost his or her mental capacity. Okay? Bulugh dawat Nabi sallallahu alayhi wasallam. You know, I find that one a bit strange.

This some of the scholars have put this there, but I kind of find it repetitive of al Islam. Because I can't see that Islam would have reached somebody, but bulugh dawat Nabi sallallahu alayhi wasallam wouldn't have reached them. Um but I they have the latest scholars have started to include this to make a distinction between certain things of people of of fitra and stuff like this and to kind of make room for them really.

I suppose by extension someone could also argue as Ghazali had argued that the dawah being a correct and not mushawwah, not distorted dawah that reaches them. But I think that's a bit of a a bit almost like a bit of a PC, like a politically correct type of thing that they'd put in there, but it's not The early scholars didn't generally used to The early generation didn't used to mention that because it was implicit in obviously Islam having reached you.

You couldn't have done so without you having learned about the prophet. I mean there I thought you meant that because some people have just heard of Islam, but don't really know the message of it. Yeah, but we're talking about the obligation of salah. But don't they mean that? Yeah, they mean that. Bulugh dawat Nabi ila salah. So, there is Dawat Nabi ila salah. Ila salah. As in Okay, let's say they're Muslim. Yeah. But they don't know that they have to pray. So, you have to discuss the people who live outside Dar al-Islam.

They embrace Islam. Cuz in the old days, maybe they embraced Islam, but they never actually knew about the obligation. Of salah? Yeah. Um I mean, I suppose like that's not a statement to necessarily be wrong. I mean, that could be the case. I don't think that is the case, though, generally because salah was one of those things that many of the ulama go to the extent to say it was ma'lum bid-darurah. It was one of Although that can be questioned, but it's one of the things that almost anybody who knows of Islam knows that Muslims pray.

But maybe by extension, I mean, I'm sure it is That isn't necessarily like a I'm not saying it's a wrong thing. I mean, that it fits it, it fits it. That's fine. But I don't think they meant by that when they say that oh that they knew that the prophet had instructed them to pray. Um then it becomes obligatory upon them. I don't think it it meant that, but I suppose by the wording, if you if you want to go My general understanding was when they said this, it was to include people of fitra and stuff like this and people to kind of like uh that the dawah hadn't reached them, but they somehow kind of understood the general principles of

Islam. Like that there being one God and there being this type of stuff and because there is a debate that do the obligations fall upon them? Because the reason being that the Okay, this is going a bit into aqidah now, but you have a split between, let's say, people like the Maturidis and the Ash'aris and other people as well. You have a split in the sense that is goodness and badness or are good and bad inherent properties?

So, can we Is something which in philosophy they call the divine commandment theory that like, for example, X is good because God commanded it or did God command it because it was good because X is good? So, for example, telling the truth is only a good thing because God said tell the truth. Or did God say tell the truth because telling the truth in itself was a good thing?

So, this is a philosophical debate known as the divine commandment theory and generally the most of the imams and most of muhaddithin and most Ash'aris and these people said that no, it's only good or bad based on what Allah has commanded. So, we So, for example, all the things which we understand to be good are only good because the sharia said they were good. Otherwise, they won't be good. So, this is actually the popular mainstream view.

The Maturidis and what was also Imam Abu Hanifah's view, many of the Hanafiyyah, also the Mu'tazilah and other people believed that good and bad were inherent properties. So, killing was bad because killing was bad, not just because God said killing was bad. So, in that case, you see, what would happen is there is then a debate a further split between these people that okay, in that case, if you inherent understood these inherent properties and Islam hadn't reached you, but because you understood that yeah, there's one God and you understood that killing was bad.

So, if you understood worshipping must be a right. Obviously, if God has created us, surely he must, you know, we must be obliged to worship him. Would that Are those actions which you've arrived at because they're inherent properties, do they become obligatory upon you and will you be sinful? So, for example, the people of fitra, will they be sinful then for those actions?

This is the an extended debate which obviously the other people don't accept anyway because they say good and bad only depend on what Allah has said. So, I My understanding was this bulugh dawat Nabi was always a refutation of that point to say no, salah still wasn't obligatory upon them because they hadn't still heard the message of uh the prophet sallallahu alayhi wasallam. That was my general understand. Okay, moving on. Thaniyan shurut sihhat al-salah, the conditions of validity for salah.

Mhm. Did you really not mention the full list? Because you it should really be in there. Yeah, I mean, that's a very good point. Shukran for mentioning that. You see, he should have actually mentioned that. Dukhul waqt. I'm actually surprised he hasn't. No, oh, I've not mentioned it. Oh, sorry. I'm surprised that Shama'wi has forgotten to mention something like that.

Right. No, thank you. Shukran for reminding me that If By the way, if I if I skip something, it's just the wording of this, as you can see, the text I've got in front of me is so spaced out that as I move my finger down, sometimes when I look up and look back down, I've kind of got uh skipped a line sometimes. So, that dukhul waqt is an obligation. Uh is a Sorry, a condition for the salah becoming obligatory. But what is interesting, so what that means is that the entering of the time.

So, as dawn dawns upon us, if you like, that that is when Fajr begins. Once the sun has set, Maghrib begins. Once the So, the times of salah have been attached and what I like what I like, people, is the way Imam Shatibi has explained this.

Because Imam Shatibi says that these wujub la taqa'u biha, not with the entering of the time, but 'inda dukhul al-waqt. Rather, they concur. Okay, they coincide with the entering or the entrance of that time. With the entering of that particular time.

What that Why is that Why is that important? What What do you think, apart from just Shatibi being slick and me saying that I like the way he did that? What Why do you think that's important? Him mentioning that. Because these things can change by law. What things can change? Change in the time due to the aql. No, I mean, why this exact wording? So, normally people say salah becomes obligatory with or by the entering of the time of salah.

But not if we like If we don't use the word by the entering of the time, but we say with the entering of the time. Why does that make this slightly more meaningful? Because philosophically I don't really agree with that aspect. Not just philosophically, but that's a big point. That's a big deal. You see, what we are saying is that we're resorting to the hadith that inna Allaha kataba alaykum khamsa salawatin fi kulli yawmin wa laylah.

That Allah has written or obliged or mandated for you five prayers in a day and night. Meaning that the salah were made obligatory by the hadith and the sunnah. They then kick in with each time. Why that is beneficial is that if the time is not even there for some abnormality, the obligation had already been stipulated by the hadith.

Do you understand? So, now we could then start saying, okay, let's let's estimate the time. Like in summer Like in summer here or in other parts of the world, that is an important distinction because what that means cuz the question could be and as I know some of the Hanafiyyah have debated this already that they say, well, if the sabab, the cause of obligation isn't there, therefore the obligation isn't there. And many not just the Hanafi have debated that, but they popularly have debated it.

So, the point is that they will say, "Well, okay, so what's So, hence we don't need to pray." Time for Isha hasn't come in in this country, therefore we don't need to pray. Now, you see because the question the usuli question is the usuli wants his things. He wants you to answer according wants you to tick his boxes. Point is where is the obligation initiated? Like show us the command, the imperative to initiate the obligation.

Like an obligation has to be written up somewhere. Where is it? Because if it is written up with this time, then this time hasn't come in, therefore it isn't there. But if you understand that the obligation was written up in a different hadith, so it's already defined five salahs in a day. Now, all you know is you have to pray five.

So, if the cause, the trigger isn't there, you then create a trigger for it. Because you know the obligation still exists. Does that make sense? Yeah. Can you kind of draw a comparison with the debate about if you're unable to fulfill the conditions, do you pray? Do you Is your wish to pray not obligatory on you, or do you pray and make it up for God? What What obligations are we talking about? Because like because for example, there's some I mean I heard you say once that there there four positions on if you're unable to pray with the obligations.

Say for example, you can't find anything to cover yourself. So, some people would say that you pray however you can, but then you have to make it up. And some people say yes, no. That I'll tell you what, we'll be coming slightly shortly just to one two of these and we'll cover it there, inshallah. Right, so that's a good question though. What if What when these are missing? So, we know in time for example, the waqt, we have to then estimate the time. But we don't just do away with the obligation. Does that make sense?

Right, okay. And then we had which we've already covered. Secondly, the conditions for validity of salah. So, we've had conditions for obligation, conditions for validity. Uh taharatul hadath. Pure of purity from ritual impurity. Hadath, there's difference distinction between khabath and hadath.

Okay, khabath being actual impurities, hadath being ritual impurity. Okay, so taharatul hadath, so a person is in a state of wudu. Person is in a state of ghusl, not in a state of janabah for example. So, these things are considered ritual impurities, okay? We call them hadath. Secondly, taharatul khabath.

Actual impurities. If a person has actual impurities on him, they have to be removed. So, a person couldn't have been I mean, let's say he's he stepped on something he shouldn't have stepped on. So, therefore he would have to clean that before he could begin his or her prayer. All right, okay. Now, istiqbalul qiblah.

Pointing or the direction of the qiblah is a condition for validity of salah, not for obligation, but for validity. If you prayed to a direction and you did not know it was qiblah, but uh or you let's say you just prayed to a direction and after you finish, somebody says to you, "Oh, qiblah's that way." Like in a complete opposite direction.

It depends. Really, you should repeat your salah. The question there is an extended one, how obliged are you to repeat your salah? That's a different question, but generally you should just repeat your salah. The question would be is if you had kind of done your best in figuring out which way qiblah was. Like let's say you came in and the prayer mats were already set out this way and in that particular like there were certain things and certain pointers which you always Oh, yeah, I'm sure, you know, we prayed And there's several ways like for example, if person doesn't know qiblah, you can always use pointers like the sun.

For example, you can always figure things out from where the sun is, where you know it sets in the west or you Sorry? Sky satellite dishes. Okay, you can watch satellite and any preferable channels? Sky Movies? Is that The pole what qiblah says off this thing. What's that? Sky satellite Cable points towards qiblah. Islam channel. Underground? So, okay, an alternative you could watch PTV via satellite and so so they point towards southeast, do they from here?

The direction for us is southeast. Whatever way you want to figure it out, that's fine. Whether it's using satellite dishes, compass, the sun, stuff like this. Whatever you want to do, you can use that and you can figure it out. But if you did nothing, you know, if you just came in a room, like imagine I walked into this room and I had no idea which way qiblah was. No direction.

And I didn't even bother to ask. I didn't even bother to work it out. Don't try and look for a like as suggested by Mamadou didn't look for the satellite dish. I didn't do anything. I just just said, "Oh, well, salah time. All right. Face the wall and let's just pray." So, let's say I prayed.

And now somebody walks in. And they tell me, "Oh, you just finished praying, yeah?" They said, "Oh, yeah, that was actually the qiblah." What do you think the ruling is? Allahu Akbar. That would be praying the right direction. Yeah. It would be valid. No, but you didn't answer the salah with yakin.

Allahu Akbar. Huh? Yeah, doctor. We have a faqih in the making. You see, knowledge is true justified belief. As Plato has kindly explained. Right, the thing is that if I said that All right, let's say I said Abbas Musa over here is Somebody said he's a man.

So, I say he's a man, yeah, which He's correct, yeah. Which is totally correct, but if you said Small pause there. But if I said to you he's a man and you said, "Oh, yeah, that's spot on." And then you ask me, "Well, how did you know?" I said, "Well, because that's obvious." Huh? It's obvious because his his second name there, Musa his second name Musa starts with M and the word man begins with M.

Now, that means that I don't actually have knowledge of what I just said, even though I got it correct. So, not every until a statement, you see, true A statement is a belief which is true, meaning it correlates with reality, but it must be you must be able to justify for it to become knowledge. If I got it right, but I still don't know why I got it right.

If I say, "Yeah, because they both start with M, therefore Musa and man, and therefore he's a man." That is not knowledge. That therefore it is still incorrect and hence the fuqaha say, if a person didn't even bother to figure out which way qiblah was, but randomly just prayed in a direction, finished his salah, he did not enter that salah upon yakin, he forfeited one of the conditions of that salah, therefore his salah is invalid.

Even if he got it right. What in asab, they say. Faqad akhta. The time? You have to know that the time is it Yeah, but I mean, yeah, you'd have as opposed to like for example, it's 11:00 a.m. and I I start praying zuhr like that. Yeah, I mean, certainty is necessary. Although the reason with time people ain't Usually people have a reasonable idea with time.

Like you would know that for example, if it's 10:00 a.m., it definitely isn't zuhr. People But with qiblah, it's a common issue like like you could go into a room now, there's no way like So, the point is taharri is wajib. That means you try and figure it out. But with ijtihad, it's okay. But with ijtihad, it would have been Now, had if the person tried like imagine the person had tried and still got it wrong, then he should repeat it within time.

But if the time has gone, then it's okay. Okay. And by the way, the Maliki are a lot more flexible on what constitutes the direction of the qiblah. So, it's not just like a 45° off. Like a person could be almost up to complete 90° off even and still be okay. So, imagine it was that way and you're pointing that way. It would still kind of be okay. They would still allow that.

But they wouldn't allow like beyond like if you're pointing that direction is in that direction. So, they are more and that's based on some of the and the hadith where they said what is between the west and the east like that and in that sense of being very liberal in the So, I know in the other methods, there's almost like a 45° leeway, but in the Maliki, you can almost say like a 90°. I'm not saying do that intentionally, but that it allows that.

Now, so istiqbalul satrul awrah. Satrul awrah is a condition a person has covered. What is the awrah? The awrah is of two types. You do have awratul mughallazah and awratul mukhaffafah. Now, Qadi Qadi Abdul Wahhab al-Baghdadi and these other ulama do go into that into in a lot more detail. We will as well as we start covering the other text. The point being you have what they call a core uh a core aura and an extended aura.

And where they make a difference is in terms of what if they were accidentally uncovered? So, that's where the distinction would be made. So, really the man's aura is between the navel and the knee and the woman's aura is her entire body except the face and the hands. Okay? Um and some have said the feet as well.

There's that difference. Now, generally for the man, everything excluding the actual private parts in a sense would be his almost his extended aura. So, what they say the saw a tan really. So, that and um so, that's really the what they say in Arabic the kubl and the dubl. They say it like that and the dubl. So, you got these two things are the the core aura.

Everything else is extended. So, his thigh is an extended aura. And some have argued whether it's from the aura I know, but the point being that that that's the debate. For the woman, between her knee and navel uh between a knee and navel is the core aura and everything else is the extended aura. So, it does make a difference in terms of things being uncovered accidentally.

Uh they make So, if a person was So, for example, a man praying, part of his aura is uncovered accidentally. So, let's say he's wearing these long shorts and they uncover a bit of his thigh whilst he's praying. Now, if that happened, provided it gets covered again, he doesn't go through like the whole salah with it and stuff like this. Like let's say whilst he was getting up or whilst he's going to sujood, it kind of got a bit uncovered and then he puts it back, it's fine.

And same with a woman. Let's say she's praying and like a bit of her hijab came loose or something and she fixed it up. That wouldn't be a problem. Wouldn't invalidate the salah. Okay? So, provided it doesn't go on throughout the whole salah. It's just something that accidentally happened and you kind of reached you apprehended the situation. You kind of fixed it. Is that popular nowadays?

What? Is that the in thing? Okay. Are you sure it was through the whole salah? Not while salah. During salah.

Or try and fix it you mean for them. That would be a bit more intriguing. So, uh the thing is that if I don't think that's generally the case. If that is the case during the entire salah, the person's aura is is uncovered, then they would have to repeat their salah. What I've seen sometimes may happen in in some cases is people where they're wearing like a t-shirt or something.

When they go into sujood, sometimes you could see some perhaps a part of what might reach the aura if it's from the navel to the knee in the sense, it might become a bit uncovered but as they kind of get up, t-shirt usually falls back onto it. That happens. In that sense, the salah would still be valid but they should kind of I mean, if you can kind of point it out to them, maybe respectfully after they finished just so they can kind of take heed for the following salah.

But if that was to continue throughout the entire salah, they just got I don't think that's usually the case but if that was, then they would have to repeat their salah. It would happen. Yeah, but I mean if it's mm Okay. It's an interesting some maghrib. So, the thing is but ji ji I think inshallah in that case, inshallah the salah would be okay.

Although it may be recommended for them to repeat it within time. Should you pray behind this person? No, I believe their salah would be inshallah valid. With those conditions that A, it was unknowingly. B, that it was something which um wasn't for the majority of the salah. It was for a a core like a a minor part of the salah. And C, it wasn't a core part of the aura that was that was exposed.

Because you got to remember that there is actual and the whole aura covering the aura within the Maliki madhhab because first of all, according to some of the Baghdadi like Qadi Isma'il and these people, covering of the salah isn't an obligation of salah. It's actually a separate obligation to salah. Therefore, if according to that ruling, if a person was to have even prayed completely naked, their their salah would be valid although they may be sinful for that as a separate issue.

So, they some ulama saw that as very different and and you'll see this and we'll go in more detail and the ruling and stuff like this. So, I mean, the salah would be valid but maybe just as a reminder to say that to the person. Uh that would actually be the actual So, that and the private parts are what is the core aura for for a man.

So, tarkul kalam leaving speech. A person is not allowed to speak during salah obviously. That's it would invalidate the salah. So, it's a an obligation of validity to make sure you've left s- you've left speech and things like this. Tarkul af'alul kathirah. I don't know why you have to say this because it's from the conditions of salah that you're not allowed to do stuff like that.

I suppose So, I can see why they but I would have thought they might have mentioned them with the actual inner conditions of salah as opposed to the conditions of validity. But anyway, tarkul af'alul kathirah means leaving many actions. So, you can't be you can't be busy doing things when you're in salah. Can't be moving about, flapping your hands and right and not to my roughly thing by the way.

So, it's right. I mean, you can't be kind of like moving you can't be doing things this and that. You got to be focused about salah. Having said that, they are still more liberal than some of the other madhhabs in what cons- what how many movements invalidate salah. They don't have a set number. Like some say three consecutive movements invalidate the salah.

Right? That's a bit weird but anyway. That's a good question. If your phone rings, you should kind of s- like switch it off or cancel it or whatever but you shouldn't just let it carry on ringing. Like because it's distracting you if you're praying alone and it's definitely distracting other people if you're praying with people. So, some people like think oh no, I'm not allowed to touch it.

So, it just carries on ringing and it's probably got like a a Bollywood tune on it. So, everybody's just listening to that. So, what they should do is take it out. Not answer it like hello. I'm in salah right now. I would tell you but I'm in salah. So, the thing is what they can do is take it out, switch it off.

Okay? Just be Don't let it ring. Don't let it disturb people. If you want to put it on silent, put it on silent but whatever but just see to it. Don't see to the call, see to kind of like resolving the situation. Okay, the Malikiya do allow that. Yes, raddul isha raddus salam bil ishara as they say.

Um that's within salah. When a person is praying, if somebody was to kind of say come in and say assalamualaikum. You don't have to. You're not obliged to respond because you're in salah but you can in the Maliki madhhab for example, just kind of like you can kind of just indicate to the fact that you've acknowledged. It's like Stop pointing out hey you three.

It's like Predator. All of those. So, you start you don't start getting carried away. But what you do you can kind of just I don't I don't necessarily encourage that because I think most people don't know it so they'll find it weird anyway. If you kind of like in your salah and you're like person find it like what's this person doing? So, I think you're better off. They shouldn't be giving salam to you either if you are in salah.

Now, let's uh read on that. Okay,

let's read on. Okay, going through the arkan of salah. These are sometimes referred to as Arkan Salah, sometimes Fara'id Salah, sometimes Wajib Salah, whatever. These are all synonymous terms. Although I mean, there is a distinction. Some Some have defined a a Rukn to kind of be an obligation which is intrinsic to a thing.

An intrinsic property, whereas a Shart, a condition is also an obligation, but it's extrinsic. So, it's not actually So, as an example if So, let's say So, let's say facing the Qibla is external to your actual Salah.

Yes, so it's not actually Although like your Salah is one thing, it's your beginning to end from Takbir to Taslim, but it's done in the direction of Qibla. So, you facing the Qibla is an external matter to your Salah. Whereas you reading Fatiha is intrinsically part of your Salah. So, likewise here, the Hanafi have debated with Takbir. Abu Hanifa has the the famous Mas'ala whether it's a Rukn or a Shart because whether it's within or it's out the Salah to get you into the Salah.

There's a debate, but generally they accept it We accept it anyway as part of the Salah within the Salah. So, the first of the 16 obligations is a Niyyah. Sorry? Says Fara'id Salah Sittat 'Ashar. Huh? You got 13 there? Okay. Okay, cool. I mean, here he's got Okay, it's just a variation. Maybe he split some of them up in this in this particular He's got them as 16 here, but it's the same.

You'll see it's the same type of thing anyway. Okay, begins with a Niyyah. Innamal A'malu bin Niyyat. Obliga- an intention. It's absolutely necessary. You need to know your Niyyah for Salah. You don't need to get carried away. You don't need to be necessarily kind of reading a paragraph saying And you don't need to be reading in Urdu necessarily.

Right, most of us probably still do. No, the Malikiya are very That's That's the way we would go. So, the the Malikiya are very clear. You need to know what Salah you're praying. So, if in your mind you think, "Okay, Dhuhr, four Rak'at." That's in your mind. You just think that. Yeah, so it's Dhuhr, four Rak'at. Okay, Allahu Akbar. That's it. You don't say it. To say it would really be like a Bid'ah.

Um And so, that's it really. Just keep it simple. Keep it in your mind. That's all. Takbirat al-Ihram, saying Allahu Akbar at the beginning. Allahu Akbar, you can't go beyond that really. You can't say anything else. You can't change it. You can't vary it. Allahu Akbar, Allahu Kabir, La ilaha illallah. You can't say anything else. Allahu Akbar. That's it. Okay. Um Al-Qiyam li Takbirat al-Ihram.

You see, you're going to notice every obligation the con- the physical context in which it occurs is also an obligation. So, saying Takbirat al-Ihram is an obligation, and therefore you say it while standing, therefore standing becomes an obligation. So, the the spatial capacity within which an obligation takes place also becomes an obligation, if that makes sense.

So, Ihram, Takbirat al-Ihram is an obligation. Standing for it will be an obligation because that's where it takes place. Qira'at al-Fatiha is an obligation. Standing for Qira'at al-Fatiha becomes an obligation. Ar-Ruku' is an obligation. Ar-Rafa' min ar-Ruku', rising from Ruku' is an obligation. As-Sujud And that is Sajdatain.

Both are an obligation, by the way. Ar-Rafa' min as-Sujud Rising from Sujud is an obligation. Al-Julus min al-Jalsat il-Akhira bi Qadr as-Salam The sitting at the end, and you're going to really should have said this after saying Salam, but because Salam is an obligation, therefore sitting for that much time in which you could say Salam is an obligation.

As-Salamu 'alaykum with the As-Salam, not Salamun not with alif lam, Salamun, not As-Salamu 'alaykum is an obligation. That's really all the Malikiya say. They don't say wa rahmatullahi wa barakatuh, although you can. Okay. Is the 'alaykum also? 'Alaykum is an obligation. So, you can't say You can't just say As-Salam.

We just saying As-Salam. Salam? Salam's, bro. Text message. No. So, As-Salamu 'alaykum with the alif lam. You couldn't say 'Alaykum as-Salam. Meaning, it's got to be the right order. As-Salamu 'alaykum. And I know the other Madhhabs are a bit more flexible and stuff like that.

But we just stick with what the Hadith has said. Okay, very clear. It's Tuma'nina. Okay, now these these things that we'll see now I'm just wondering where I go out of sync with your numbering. Do let me know, okay? Because I'm so far in sync with your list. Okay. Tuma'nina, it means like tranquility. And what Yeah. Both sittings?

No. No, I never said both sittings. I said sitting enough to say the length of time it takes you to say Salam or the sitting for the Salam is an obligation. And yeah, and that to the Qadr as-Salam. Because any obligatory act the it's spatial context becomes obligatory as well. So, because the Salam is an obligation, therefore its spatial capacity also becomes an obliga- which is done while sitting, therefore sitting becomes an obligation.

Right, Tuma'nina, tranquility. All this means is that you have carried out This is similar to the one next to it, which comes after I'tidal. Tranquility just means that you've been in an act for enough time for it to have been like like um perfectly offered at the very least. So, what I mean by that is, let's say I'm in Ruku'.

So, I'm in Ruku' for at least a certain period of time in which a person could say, "Yeah, that was Ruku'." You know, like I've been there at least like I've taken a breath there. Like, I mean, it's not like So, it's not continuous movement. It's There is a pause. There is a moment of tranquility which has been attained whilst you were in Ruku'. As an example.

Okay. I'tidal is similar, except it means that when you are doing these acts, you do them in a way that they kind of lock out. And they've reached their like they've kind of straightened out where they are and how they are. So, that an act can So, basically, it's like saying that an act is clearly definable. And I mean by an act a a position, a posture is clearly definable.

So, Ruku' becomes clearly definable as Ruku'. So, not just a person going just like dropping his shoulders saying, "I'm in Ruku' now." That that doesn't constitute They must be in a clearly definable type of I'tidal. They must straighten out. Although it doesn't mean that if a person had his back slightly bent or something, that is the Ruku' still valid? It is because the the posture is definable.

Okay. All right. Um Niyyat as-Salat il-Mu'ayyanah. Is this the extra one? It's the extra one. Okay, so Yeah, because that doesn't really make sense. Like in the sense That really comes in with Niyyah. That just means that you define your Salah clearly, which is the like it's an obvious one. When you're going to have intention for your Salah, you're going to have intention for a specific Salah.

Niyyat al-Iqtida'. I take it that's not there. Is it there? No. Niyyat al-Iqtida' is where you are following somebody. Once again, it doesn't really matter be- It really comes into intention anyway. If you had intention that you were praying behind an Imam, then that would be your intention that you were praying behind an Imam. Tartib al-Ada' This I take it's not there. Once again, it's common sense that the sequence of these obligations are an obligation.

So, you couldn't be doing like I'm going to do Ruku' before my Sujud, and then I'm going to do Julus, and then Qiyam. You can't mix the thing up. Okay, it doesn't work like that. This Those things, those three that weren't there I mean, he has got it in this one. Maybe in some prints it's not there because sometimes when a text was written, it was obviously turned into what are now found as manuscripts. And some manuscripts sometimes vary on little points because a person may have thought, "No, those were already included, therefore there's no point." Maybe that's my mis- my notes.

And So, sometimes you see people describe that were writing varying their in their scripts. But that's no big deal. I mean, they they were all implicitly included anyway. Now, I'm so Sunan as-Salah Yeah, there is. I believe I mean, we'll go through it at the time if I recall collect correctly, I think it may be a view of Muhammad ibn Maslamah.

Is that what you're thinking? Ibn Maslamah. All right, did I get that right? Look at that. No, no, it's not wajib. It's not wajib. No, it's not We're just saying did some person say it's wajib? We're not saying it's wajib. Right, okay. Sunan as-salat, should we do the sunan things? Unless we do Maghrib or something. Huh? Should we do Maghrib? And then should we continue and just finish off a bit after that after Maghrib?

Yeah? I'm thinking if we we could read maybe a bit till 9:00 or how how long have we been reading? How long have we been Let me just see the record. Yeah, I think we could well Yeah, okay, then go on.

Let's do that. Go on. As-sunan as-salat. What are my sunan as-salat? Okay,

excellent. Right, okay. Sunan as-salat, 12. As-surah ba'da al-Fatiha fi ar-rak'ah al-ula wa ath-thaniya. So I was saying a surah in the first two rak'ahs um is from the sunnah of salat. By the way, if it's not really too hot in here, is it? No, okay. Um so a surah in the first two rak'ahs is sunnah, okay?

Not in the third, fourth. Qiyam. And then once again, we're seeing that same ruling. Whatever is the ruling of something, its special capacity takes the same rule. So standing for that surah will then be sunnah. Since the surah is sunnah, therefore standing for it will be sunnah. As-sirru fi ma yusarru fihi. Okay. The salats which are read silently or inaudibly is a better word.

Right, the inaudibility, like reading something silently or reading something aloud or audible in a audible salat, which the Arabic word for these are sirri, silent, or jahri, okay? So just to kind of clarify that to you guys. So that will have that will be a sunnah. So to do that in So the prayers of the night are read audibly and therefore the audibility in them will be sunnah.

The prayers of the day are read inaudibly, right? And therefore to be silent in them will be a sunnah, okay? Just to clarify that. Moving on. Kullu takbiratin sunnah illa takbiratil ihram. Takbiratil ihram is obviously fardh as as we've said, saying Allahu Akbar in the beginning. Every other takbirah is sunnah. Now there is a distinction here. Did And the fuqaha have disagreed over do you mean every other takbir put together is one sunnah, or do you mean every other takbir in itself is sunnah?

We will see as we start going through more details, and you'll see many of what once again the Baghdadis and others have kind of said, and which kind of makes sense to me as well, that all the other takbirs put together is a sunnah, one sunnah. So it's not really um each takbir on its own being a sunnah. Cuz a sunnah is actually quite strong in the Maliki method. So it's a strong thing really, and you'll see just one Allahu Akbar on its own doesn't quite meet that like That doesn't sound very good, does it?

One takbir within salat on its own doesn't meet that category of strength. That's better. Reword. One Allahu Akbar doesn't sound Astaghfirullah. All right, so um For Qawl Sami'a Allahu liman hamidah for the Imam and the munfarid. Person prays on his own and the Imam. Um Sami'a Allahu liman hamidah is sunnah for them.

That's because the person praying behind the Imam doesn't say Sami'a Allahu Rabbana walakal hamd. Right, al-julus al-awwal, the first sitting. Az-za'id ala qadri as-salam min al-julus ath-thani. Whatever is extra or in addition to the as-salamu alaykum when it comes to sitting will be a sunnah. Okay, so the that part is a sunnah That part is a fardh, and whatever is above it will be a sunnah.

Ar-radd al-muqtadi ala imamihi as-salam. So if a person is praying behind an Imam so where he says as-salamu alaykum and the Imam says one, the muqtadi will say his one, then he will return it. Like his second alaykum. Now this is I don't know, you see, I don't encourage too much what some of the Malikiyyah have suggested. They have suggested that they almost make it to three.

In my understanding, when you return praying behind the Imam, that is the second salam. So it's as-salamu alaykum, then it's as-salamu alaykum, and that one includes the person on your left, and it includes the the Imam. Some of the Malikiyyah have encouraged like saying as-salamu alaykum and saying as-salamu alaykum, as-salamu alaykum, like turning into three. I don't encourage that one personally.

I kind of discourage I don't really like it. Not just a personal like thing. What's interesting, Qadi Abu Bakr ibn al-Arabi really has a go at it as well, and he kind of tears it to pieces saying how it's a bid'ah and this and that, and you know, these people who do this, I don't know where they got it from, and so on and so forth. So but the point is I do kind of agree with him in the sense that we should stick to like the one, or if you're going to do the two as ibn Abd al-Barr and other ulama have said, you could do the two, like you can return the salam to the other person.

You should return the salam to the other person praying on the left to you. But that is it then, and that includes the Imam. It says as-salamu alaykum, as-salamu alaykum, and that includes your as-salamu alaykum to the Imam. All right. As-sutrah. Oh, sorry. Ar-radd al-muqtadi ala man yasarihi as-salam. So here it's saying it's Ash- Ashmawi is counting that as a separate salam.

Like So you can see he's probably under the impression of the three. He's doing the three. Like if you're behind an Imam, one, two, three. Which personally I do think is a bit weird. All right, so I'm not just But I mean, when you I'm not just saying that. I mean, when you look at a lot of the early texts of the Malikiyyah the fuqaha have spoken out about that as well. I mean, it's it's really we can see as an interpretation, but I don't think it's from And really the clear hadith do demonstrate one or two.

That's it, really. So just sticking to that is safe. As-sutrah lil Imam wal fadh. You you place a sutrah if you have that fear, okay? Anything which can demonstrate that you're praying and somebody can walk in front of it. Yeah? Na'am. Fada'il as-salat. Tashahhud?

Yeah. Yeah, I mean, what you will find here, guys, this is a good point actually, doc. What you're going to find He's also kind of put it as I believe as uh sunnah, hasn't he? As this also And I mean, he's put it as a fada'il, hasn't he? Or Yeah, he's put it as a fada'il. But the thing is he also does mention What I was going to say is you will find that there will be a bit of because we're going to do other texts after this.

There will be a bit of a mix-up at times between what falls in what part of the category of sunnah and mandub. He's ordered He does say it's sunnah as well, but you will find this anyway. You will find this. So for example, the best way to explain this really quickly is that anything that the Prophet alayhi as-salam had like you see, everything falls into nafl.

Okay, the whole thing is nafl in a black and white world. So then anything the Prophet alayhi as-salam just For it to really fall into this category, the Prophet alayhi as-salam had legislated it. That it is legislated. So the Prophet alayhi as-salam says, "Okay, whosoever does this." Or he legislates it generally, generically legislation, like you should pray nafl. That's it, nafl has been legislated now.

A limit hasn't been defined, but nafl has been legislated. Prophet alayhi as-salam encouraged people, you know, people should pray nafl as much as you can, it helps you. The Prophet alayhi as-salam said that many times. You know, he told her, "A'inni bi kathrat as-sujud." Tells the person, "Help me by doing a lot of sujud." Unlimited nafl. Nafl now enters the realm It is within this um It is now legislated.

So you will have now there will be those things which are let's just legislate are all here. Then there are those things which the Prophet alayhi as-salam defined. So he said, "Whosoever prays two rak'ah before or when he enters a masjid." This is now defined. There's definition to it, okay? This is still within that realm, it's a bit further up. This has now entered what we would call You see, we would call this actually like fadhilah, recommended like what what other people may call sunnah ghair mu'akkadah, the other madhhabs.

So, we would call this a virtuous act. It's been taught and legislated and defined by who? The Prophet Sallallahu Alaihi Wasallam. Then, how does it And even if it may be that the Prophet Sallallahu Alaihi Wasallam has done this as well. It may be that he just encouraged it. It may be that he actually performed it. Maybe encouraged it but didn't perform it. Just encouraged people to do it. It may be that he did it as a one-off or he did it now and then but he didn't consistently do it.

This all falls under virtuous. This is fadhilah, some people call it raghibah, some people call it mustahabb, some people call it mandub, whatever you want to call it. Then, there are those acts, once again, they go along the spectrum of a bit more. These were ones which the Prophet Sallallahu Alaihi Wasallam either highly encouraged and then he himself practiced and was consistent with practicing.

And according to some ulama, also did them in jama'ah. And you'll see that later on. These are what are categorized as sunnahs. But you can leave the jama'ah thing out but what the Prophet Sallallahu Alaihi Wasallam not only highly emphasized, he did the others but he highly emphasizes and he consistently did this. It comes as a sunnah. Is this what he means by sunnah mustaghirrah? Sunnah?

Mustaghirrah is continuous. Uh I'm not sure if they I mean, I suppose it may Usually, they use the word like mu'azabah. They say that the Prophet Sallallahu Alaihi Wasallam mu'azabah alaihi. But the Malikiyyah will say sometimes some of them have said ma wazabah alaihi and someone said ma azharahu fil jama'ah. That he kind of And we'll speak about this distinction between the students of Imam Malik as we go on. Right, but this is a point. So, you will find some things, although the ulama agree it's in this category.

But then they disagree sometimes where to place it. So, you will find this, although not necessarily in the but I'm just saying in other things as well. So, don't be too alarmed when you see this type of stuff. And and and the fard has have some kind of evidence so obligation. The fard will be Yep, it'll be applied by its wording. It'll be a command. It would also be not just a command, usually would have either some association of uh punishment by having left it associated with it or stuff like this.

So, it'd be kind of clear in the sense that it's an And sometimes it's not clear, hence the debate surrounding those type of things. Uh and there are many other things as well but which we don't really need to go into cuz there's interesting things like some I think Ibn al-Muntab from the uh Iraqi Maliki about I think there was some What is it? A few others actually, Maliki about the Iraqis that anything that Allah um um commanded was an obligation and any imperative from the Prophet was always uh a sunnah or below.

But I mean, that's not necessarily how the usuliyyin go but that's some which inshallah later date we can cover. Right, okay. So, we've got to fada'il We have got fada'il, yeah? So, okay. Rafa' al-yadayn inda takbiratul ihram. The actual takbiratul ihram we've said is an obligation. So, saying uh Allahu Akbar is an obligation but the raising of the hands is just a virtuous act.

It's not a sunnah sunnah. The reason the sunnahs in salah are those for if you which if you miss out, you must do sujud al-sahw. Okay? If you miss out a virtuous act, there is no sujud al-sahw. Right. Tatwilu qira'ati subh wa zuhr. Right. Reading e elongating the recitation of subh wa zuhr is a virtuous act.

Have you read this? I don't Oh, you haven't. Okay. We got up to here. Okay. Yeah, yeah, go for it. Okay. Okay. I'll tell you. So, shortening the recitation of asr and maghrib as opposed to elongating it. So, So, the first two being long and this being shorter now.

Okay. I suppose he's kind of the same thing. Tawassutul qira'ati fi salatil isha. And having isha as a medium type of recitation. Na'am. Okay. So, saying that rabbana walakal hamd is recommended, okay, for the muqtadi and for the fadh. And some of the some of the ulama have said for the Imam as well.

So, if the Imam did say it's not a problem, okay. Na'am. So, saying uh subh whether it's subhana rabbiyal a'la or any other tasbih. And the Malikiyyah once again, don't like to restrict things. They don't like to get absolutely panicky on wording. So, you'll see that sometimes you might be surprised to read Imam Malik when he was told about somebody said subhana rabbiyal a'la and this in sujud and he told him off severely.

That he said, "What's this nonsense?" I mean like But people say, "But that isn't that proven from hadith and so on?" But the point is because you will find this that he says wa ankara inkaran shadidan and so on. But what Imam Malik is doing inkar of quite often is the limiting things to thing to to this type of wording. So, you keep things natural. You can do that tasbih but you know you can do other tasbihat as well. Na'am.

So, Okay. So, saying the Imam of the Imam or the person praying on his own saying amin uh and No, sorry. His word is Here, his word is my separate. He's But it's the same thing anyway. But he said that ta'minul fadhli wal ma'mum. So, the person praying on his own and the person praying behind the Imam to say amin at all times.

But then he said the Imam to say sirran. To say silently. This generally in the Maliki madhhab, the amin is said silently anyway with the whether it's the muqtadi, whether it's the person praying behind the Imam or whatever. They do usually say it silently, although there are some opinions. Um we'll come to that later on, inshallah. But so, saying amin.

Na'am. But does it say here what ta'minul Imam is sirri faqata? I.e. He only says amin in the quiet prayers. So, if he's reciting aloud, he doesn't say amin. You see, can't It can mean like that because here they've got it as ta'minul Imam is sirran. Okay. Right, which would mean slightly differently. But that is also a قول. There is a statement that does the Imam say amin at all in like where he is kind of like reading aloud.

Because we know he doesn't say it when he's reading aloud. So, we know he's going to say walad dhalin and then he's going to start surah. So, he's reading audibly but we don't hear his amin. So, does that mean the Imam should leave out amin altogether? But generally, the Imam because the hadith says man wafaqa ta'minahu ta'minal Imam faqad ghafara Allahu lahu ma taqaddama min and so on. So, the whole thing about whosoever his amin matches the amin of the Imam.

And therefore, you know, we understand from that that the Imam does say amin. But yes, some Malikiyyah have interpreted that to say, "Oh, so he can say in the silent prayers but he doesn't say in the audible prayers." But really, that doesn't That's I mean, that is an opinion but I don't necessarily uh think that kind of really falls in line with what the hadith is saying.

Na'am. This is qunut here. Okay.

So, this is the wording of qunut. Qunut is recommended in salah. It's recommended in the Maliki madhhab in subh only. It is not a sunnah. It is a fadhilah. If a person leaves it out, he doesn't have to do sujud al-sahw. It is not done in witr. It if it is done, it is done in the second rak'ah of subh. And here is a wording. There are two different types of qunut, both are valid. This one is preferred which is similar to the Hanafi madhhab but it's not um it's not necessary.

You could do the other one as well, which is a popular one also found You hear it quite often really. But this one, Allahumma inna nasta'inuka, O Allah, we seek help from you. Wa nastaghfiruka, and we seek forgiveness. Wa nu'minu bika, and we believe in you. Wa natawakalu alaik, and we trust uh uh trust upon you. Wa nuthni alaikal khair kullahu, and we praise all good to you. Wa nashkuruk, we are grateful. Wa la nakfuruk, and we do not disbelieve in you.

Wa nakhla'u laka, and we are subservient to you. Wa nakhla'u wa natruku man yakfuruk, and we remove ourselves and dissociate with those who disbelieve in you. Allahumma iyyaka na'bud, O Allah, we you alone do we worship. Wa and to you do we pray and we prostrate to you do we strive and we are sincere and we hope for your mercy for other people.

Did or and we fear your serious punishment in Mecca Medina or that this that indeed your punishment will reach or will kind of apprehend the those who disbelieve. And then he mentions Al did you read that? No, okay. Okay, so not as I said is only in the Sabah.

And he says it's before although in the in the Maliki method generally states that can be before or after it doesn't have to be just before okay, but One of the wisdom some of the say by doing it before is that if it's in obviously it's in um I mean if it is in that is allows people to still catch up with the salon so on and but it can be done before or after in the says that's all permissible sir.

It's silently done. There are some opinions that it can be done aloud but generally in the Maliki method it's done silently. No. Yeah, okay. We're about to finish this this what the hell. Okay, so he's just coming with the which he's put here at the end but he has once like kind of quickly put in there the word to clarify that it is but I did say as well don't be surprised sometimes as we go through the other text that you'll find that this scholar has put this one thing in this category and the other one put in that category.

It's just based on interpretation that's all. No. Okay, the Shahada You will find that there are several transmissions and narrations of the Shahada.

They are all valid. So you will find this transmission is the one from and narrated by the ones that the one that the Hanafi method have is transmitted by the one that the method uses the one transmitted by you will find that they are all valid and when Malik was asked about the Shahada he said that they are all fine and they're all good.

He said that I that it has reached me that taught this one from the member while I'm and nobody kind of like reprimanded him or kind of had a word with him for teaching it. Therefore, he said I prefer this because I'm taught it from the member to the therefore the Maliki method tends to have this the Medina school has this it doesn't attack or criticize any of the other that are available, okay.

They're all valid. The wording is only slightly here to you can see and stuff like this but it's not difficult and you'll get hold of the wording very soon in Allah. No. What did you read? What they say is that if you do salon on this right after having read that that is actually your salon would have been valid.

It but it's saying that then no. Right,

okay. You will see that the Maliki here will not have like they like in they won't you know where you say salon upon the messenger of Allah this is included as the they don't call this usually by another name sometimes they might but quite often it will be included within like when they say the Shahada that's what follows on with the Shahada.

I know in Urdu quite commonly they will just say but they don't like in Arabic I mean in Arabic generally it's called or but the thing is here within the salon context they usually include it as the Shahada the Maliki do anyway quite often meaning it's not a part core part of the but it's part of the which comes after.

You can send you can read any whether it's Allah Muhammad whether you want to say a different one whether you want to say that one whether you want it's all valid it's all perfectly fine. You can after that he's mentioned here a statement like this is in the in the he doesn't finish it here but it's it's in your text and it's in the another books.

You don't have to stick to that statement or that you can make your own. You can say your in actually any language if you don't know Arabic. Okay, so it's not restricted to Arabic just as when you're in you can make whether it's English or Urdu or anything. So it is flexible and you say that you should say you know like some you should send some type some type of blessing upon the prophet.

Okay, although it's not an obligation within the Maliki method yet there have been some that did consider it an obligation but generally it isn't, okay. With that we've come to the end of the virtuous acts which will bring us up to the I believe. Yeah, it brings us up to the and we've got the tool the which are and then the that which kind of invalidates the prayer.

In we've got after that I think and then the rules of some quick rules on the Imam and those who follow and then it's quite a bit but I think if we can we'll try and maybe knock all of that out next session in and with that we should have if I'm correct let me just see.

Oh, this yeah the tool the thing and Okay, let's see if we can what if we can then that will just leave us really with Oh, there is quite a bit actually. We might might not be able to do all of it actually now because there's quite a few other and then Janazah so we will split it after that Ramadan cuz Ramadan isn't actually some isn't too lengthy in this book at all but in do revise that for next session.