Continuation of the discussion on the issue of continuing the prayer for one whose ablution has been broken.

The Shaykh : ... Some scholars, due to the strangeness of the story, attributed the story of Abu Dawud to the story of al-Bukhari, which is in al-Bukhari. What is it? He said: The Messenger of Allah (peace and blessings be upon him) entered the mosque one morning and remembered before saying the takbir that he was in a state of major ritual impurity, so he said to them: "Stay put," and he went and performed the full ritual bath, then came back, said the takbir, and prayed. Here, the takbir of the first instance was not mentioned, which is the opposite of that one. Look, the takbir was mentioned when the Messenger returned after the bath. This is a difference between the story of Abu Dawud and the story of al-Bukhari. A second difference: he gestured to them to stay in their places. In the story of al-Bukhari, he said to them because he was not in prayer, whereas there he was in prayer, so it is not permissible for him to do anything that contradicts the prayer except what relates to correcting the prayer, which is purity. Because of the strangeness of the first story, they said they attributed it to the other story, that of al-Bukhari, even though there is a very large difference between the two stories, which indicates that they are two completely different incidents. In the first story, he said the takbir and then gestured to them to stay in their places. In the second story, before saying the takbir, he told them to stay in their places. When he came in the first story, he prayed. When he came in the other story, he said the takbir and prayed. And so on. The researcher must be precise in his critique of narrations and not invalidate the Sunnahs due to some similarity between one incident and another, attributing one to the other, thereby invalidating a benefit that we would not have gained if we had not made this attribution.

The questioner : Excuse me, my brother, the third scenario I am mentioning now is in the case where he remembers in the middle of the prayer that he is not in a state of ritual purity. If he orders everyone to pray individually, is it valid?

The Shaykh : No, he caused them to miss the congregational prayer. And what do you have?

The questioner : Regarding these scenarios, he returned as the imam and continued from what preceded of the prayer?

The Shaykh : That is correct.

The questioner : The second scenario you asked about, did he return as a follower?

The Shaykh : Yes, and he also continued... Is that correct or not?

The questioner: Yes.

The Shaykh : Okay, when the imam remembered the major ritual impurity and went to pray, what is the ruling for the followers?

The questioner : That they remain as they are, as he gestured to them.

The Shaykh : No problem, but did he not pray with them, or was it not valid?

The questioner : Correct.

The Shaykh : If these people have his ruling, then here the scenario becomes that the imam who was an imam became what? He became a follower. So he has their ruling. There is no difference between his being an imam and his being a follower.
Al-Halabi : There is a point, our Shaykh, that was the issue and we heard it from you, meaning we benefited from it in a previous occasion. You, our professor, mentioned a condition for those who did not hear today, for the sake of clarity for our brothers, that the original rule is not to turn away from the qiblah and remain like this and try to minimize movements, or in this sense?

The Shaykh : Yes, this is correct, but this original rule was not possible, meaning as long as it is possible, it is not in the sense of negation.
Al-Halabi : And if it is not facilitated and he turns away and leaves, does he perform dry ablution with clean earth?

The Shaykh : To the extent that if the dire necessity is such, meaning he cannot do anything but turn away and leave.
Al-Halabi : And he continues the prayer?

The Shaykh : Exactly.
Al-Halabi : Meaning he continues?

The Shaykh : Yes; because it is not hidden from you that there is no difference between the condition of purity and the condition of facing the qiblah.
Al-Halabi : Yes, correct.

The Shaykh : Okay, so we say he remains continuously facing the qiblah. And this is a reminder. May Allah reward you with good, but not in its generality, rather only if it is facilitated.
Al-Halabi : And this is in addition to the previous sitting.

The Shaykh : Which one?
Al-Halabi : This benefit, meaning if it is facilitated, is in addition to the previous sitting.

The Shaykh : What do they say, the study of knowledge... its review, yes.

The questioner : The hadith speaks with his tongue, meaning.

The Shaykh : Yes, because there is no dire necessity for him, yes.

The questioner : Yes, this is regarding the imam, and he said to them "stay put," meaning remain as you are.

The Shaykh : Did he say to them or gesture to them?

The questioner : He gestured to them.

The Shaykh : Ah, you mentioned two narrations to us so we don't mix them up, okay.

The questioner : But when he went out and performed ablution and appointed an imam in his place, now he has missed one or two rak'ahs.

The Shaykh : This is what our companion mentioned, the same thing he asked about twice or three times.

The questioner : Meaning he wants to count the first rak'ah he took?

The Shaykh : No, no.

The questioner : And he completes on top of it?

The Shaykh : If it were.