Continuation of the Benefits, Hadith: (That the Prophet (peace and blessings be upon him) was approached by 'Umar ibn al-Khattab on the day of the Trench, and he said: O Messenger of Allah, by Allah, I almost did not pray...)
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The Shaykh : In the name of Allah, the Most Merciful, the Most Compassionate. This hadith contains evidence for the permissibility of what the author (may Allah have mercy on him) titled it with, which is a person saying "I did not pray." This is understood to refer to the current prayer, and the meaning is not "we never prayed." The meaning is that we did not perform the prayer, not that we are not among those who pray. And the Prophet (peace and blessings be upon him and his family) said while reciting a poem: Sahih al-Bukhari 4104. It also contains the benefit that it is obligatory to maintain the order when making up missed prayers, because the Prophet (peace and blessings be upon him) prayed 'Asr first, then prayed Maghrib, observing the order. And indicating this is the saying of the Prophet (peace and blessings be upon him and his family): Sahih al-Bukhari 6008. And just as this relates to the description of the prayer in its form, it relates to it in its place, and that it is between two prayers, and this necessitates order. The second aspect is that the Prophet (peace and blessings be upon him) said: . And the word "let him pray it" necessitates that he pray it in its place. For example, 'Asr is between what?
The students: Zuhr and Maghrib.
The Shaykh : Between Zuhr and Maghrib, it must occur here. If he prayed it after Maghrib, he did not pray it as it is. It also contains evidence that it is permissible to delay the prayer during fighting. The scholars differed on this issue: was this before the prayer of fear was legislated, or was this in a specific condition, which is extreme fear such that a person is unable to pray at all? There are two opinions on this, and the stronger is the second, supported by two things. The first thing is that it is in accordance with the principles of the Shari'ah. The second thing is that if we say it was before the legislation of the prayer of fear, this would constitute abrogation, and abrogation requires two things. The first thing is: the impossibility of combining the two texts, and the second is: what?
The students: Knowledge.
The Shaykh : Knowledge of the date. So the correct view is that if fear becomes extremely intense, such that hearts waver and a person does not know what to say or do, then Allah the Exalted does not burden a soul beyond its capacity. So he may delay the prayer even if the time passes. It also contains that wudu is obligatory for prayer. Do you help us with this benefit or not? That wudu is obligatory for prayer.
The students: Yes, yes.
The Shaykh : Good. Or is wudu prescribed for prayer?
The student: The first, the second, prescribed.
The Shaykh : Yes
The student: The second, prescribed.
The Shaykh : Prescribed, there is no disagreement on it, because the word "prescribed" is suitable for both the obligatory and the recommended. But is it obligatory?
The student: It is taken from this hadith that it is obligatory, because he... missed a prayer...
The Shaykh : Yes.
The student: Because when he delayed...
The Shaykh : No, this does not hold up, because there are recommended things that follow the prayer, such as the rawatib, for example.
The student: I mean, here the rawatib, he did not do anything.
The Shaykh : Yes?
The student: He did not do anything.
The Shaykh : What?
The student: Here he did not do anything before he prayed.
The Shaykh : Because it has no rawatib.
The student: Shaykh, Shaykh.
The Shaykh : Yes
The student: Here the Messenger (peace and blessings be upon him) said: There is no prayer for one who...
The Shaykh : No, let us leave that. No, it is known to us that wudu is necessary, but is the obligation of wudu taken from this hadith, from this hadith only? How?
The student: That the Messenger (peace and blessings be upon him)... the time of 'Asr passed and the time was tight, he did not pray...
The Shaykh : No, the apparent meaning is that after the sun set, the fighting ceased. In any case, it is known among the scholars that mere action does not indicate obligation. That is, the mere action of the Prophet (peace and blessings be upon him) of something does not indicate its obligation unless there is another indicator. But there are clear proofs that wudu is necessary for prayerSunan Abi Dawud 60Sahih (Al-Albani). Yes.
By Allah, without Allah we would not have been guided, neither would we have given in charity, nor would we have prayed.
والله لولا الله ما اهتدينا ولا تصدقنا ولا صليناoffer your prayers in the way you saw me offering my prayers
صلوا كما رأيتموني أصليWhoever sleeps through a prayer or forgets it, let him pray it when he remembers it.
من نام عن صلاة أو نسيها فليصلها إذا ذكرهاThe students: Zuhr and Maghrib.
The Shaykh : Between Zuhr and Maghrib, it must occur here. If he prayed it after Maghrib, he did not pray it as it is. It also contains evidence that it is permissible to delay the prayer during fighting. The scholars differed on this issue: was this before the prayer of fear was legislated, or was this in a specific condition, which is extreme fear such that a person is unable to pray at all? There are two opinions on this, and the stronger is the second, supported by two things. The first thing is that it is in accordance with the principles of the Shari'ah. The second thing is that if we say it was before the legislation of the prayer of fear, this would constitute abrogation, and abrogation requires two things. The first thing is: the impossibility of combining the two texts, and the second is: what?
The students: Knowledge.
The Shaykh : Knowledge of the date. So the correct view is that if fear becomes extremely intense, such that hearts waver and a person does not know what to say or do, then Allah the Exalted does not burden a soul beyond its capacity. So he may delay the prayer even if the time passes. It also contains that wudu is obligatory for prayer. Do you help us with this benefit or not? That wudu is obligatory for prayer.
The students: Yes, yes.
The Shaykh : Good. Or is wudu prescribed for prayer?
The student: The first, the second, prescribed.
The Shaykh : Yes
The student: The second, prescribed.
The Shaykh : Prescribed, there is no disagreement on it, because the word "prescribed" is suitable for both the obligatory and the recommended. But is it obligatory?
The student: It is taken from this hadith that it is obligatory, because he... missed a prayer...
The Shaykh : Yes.
The student: Because when he delayed...
The Shaykh : No, this does not hold up, because there are recommended things that follow the prayer, such as the rawatib, for example.
The student: I mean, here the rawatib, he did not do anything.
The Shaykh : Yes?
The student: He did not do anything.
The Shaykh : What?
The student: Here he did not do anything before he prayed.
The Shaykh : Because it has no rawatib.
The student: Shaykh, Shaykh.
The Shaykh : Yes
The student: Here the Messenger (peace and blessings be upon him) said: There is no prayer for one who...
The Shaykh : No, let us leave that. No, it is known to us that wudu is necessary, but is the obligation of wudu taken from this hadith, from this hadith only? How?
The student: That the Messenger (peace and blessings be upon him)... the time of 'Asr passed and the time was tight, he did not pray...
The Shaykh : No, the apparent meaning is that after the sun set, the fighting ceased. In any case, it is known among the scholars that mere action does not indicate obligation. That is, the mere action of the Prophet (peace and blessings be upon him) of something does not indicate its obligation unless there is another indicator. But there are clear proofs that wudu is necessary for prayer