Explanation of the Book of Friday Prayer and the Two Festivals-06a

The reciter: It was narrated to us by Uthman, it was narrated to us by Jarir, from Mansur, from al-Sha'bi, from al-Bara' ibn 'Azib (may Allah be pleased with them both), who said: .

The Shaykh : This, as we mentioned recently, indicates that if one performs an act of worship before its time, it does not suffice for him. But will he be rewarded for it as an act of worship or not? We say: if its type is prescribed, it suffices for the worship, but it becomes a voluntary act, like prayer. If one prays Fajr before the time enters and then it becomes clear to him that he did so, we say: the prayer you prayed, what is it?
It is a voluntary prayer, and you must repeat the prayer after the time enters, even if you were ignorant. But whoever slaughtered before the prayer while ignorant, as Abu Burdah did, the Prophet (peace and blessings be upon him) said to him: . This is because the sacrifice, whether obligatory or voluntary, is not valid except after the prayer. For this reason, the Messenger (peace and blessings be upon him) said: . But in prayer, the voluntary prayer is valid before the time of the obligatory prayer enters. For this reason, we said that it becomes a voluntary prayer.
We must know the difference. If someone asks: Why did you say that if a man prays before the time enters and it becomes clear that he prayed before the time, you say the prayer before the time is a voluntary prayer, while the hadith regarding the one who slaughtered before the prayer says: ?
We said: The difference is that the sacrifice is not valid except after the prayer, whereas the voluntary prayer is valid before the time enters. Therefore, we said to the one who prayed before the time: his prayer is a voluntary prayer.
And in his saying: , there is evidence for the difference between worshipping Allah the Exalted by slaughtering and worshipping Allah the Exalted by mere meat. Because this man said that he wanted to be the first to eat, he and those around him. This is charity without a doubt, but it is not like the charity of the sacrifice, because the intended meaning of the sacrifice is to slaughter it for Allah Mighty and Majestic . And by this we know the error of those who called people to give them money to sacrifice for them in other countries. This is a great error. And for this reason, praise be to Him, a decree was issued by the Committee of Senior Scholars prohibiting this regarding the sacrifice. Because the most important thing in the sacrifice is not eating; the most important thing is worshipping Allah the Exalted by slaughtering, as He the Exalted said: . When a person gives money to sacrifice in another country, the great benefits for which the sacrifice was legislated are lost. It is lost that he does not personally slaughter it, and it is prescribed that he personally slaughter it... It is lost that the name of Allah is mentioned over it, meaning that mentioning the name of Allah over it is an act of obedience and worship. It is also lost that he eats from it, and Allah commanded eating from it, indeed He placed it before charity, saying: . And this is lost. It is also lost that the religious symbol is displayed in the country, because the display of the religious symbol is lost to the extent that the sacrifices are transferred to other places, so it is lost.
This is apart from the fact that there, it is not known who slaughters it, nor is it known whether the name is mentioned over it or not? Nor is it known whether it is designated or not? Is its owner designated or not? Nor is it known whether it is slaughtered at the time of slaughter or not? Because if the sacrifices become numerous with them and reach thousands, they may not be prepared to slaughter all these sacrifices at their time. Then, upon whom is it distributed among the deserving recipients, or does the one who takes charge of this matter take it for himself? We do not know. All of this is possible. Therefore, it is an error for a person to be taken by emotion to the extent that he acts in a way that does not conform to the Shari'ah, or at least does not conform to the best of the Shari'ah. And this exists in many things.
Also, the charity of Fitr, the charity of Ramadan, some people say: Give us ten riyals and we guarantee you that we will distribute it in another place. Glory be to Allah, this leads to the erasure of this religious symbol. It becomes such that every person, for example, has ten Fitr charities, he goes to these people and says: this is one hundred riyals. Does it occur to him that he has drawn near to Allah by feeding food at the time of the festival, and his children see him measuring and distributing, and this religious symbol is displayed in the hearts of the young? No, absolutely not, this is hidden. Then the estimation may increase or decrease.
Therefore, these matters, you students, should warn people against them, and say: whoever wants to benefit his brothers in other countries, let him send money for food and clothing. As for the religious symbols, they remain in their place, they are not moved. Yes.
Then, this in reality has another harm: people become accustomed to the fact that they do not do good to their brothers there except with the obligatory thing, so voluntary charity is cut off. And perhaps a time will come when, for example, it is said: since it is forbidden or contrary to the best course to send it there, we do not give charity. But if they had been accustomed from the beginning and directed to charity for their brothers there, and as for the obligatory matters in which the intention of the religious symbol is apparent, they remain in the country.