Explanation of the Book of Prayer-08

The Shaykh : The Shaykh said: "And from Ibn 'Umar (may Allah be pleased with them both):

The Prophet (peace and blessings be upon him and his family) forbade praying in seven places: the dump, the slaughterhouse, the graveyard, the main road, the bathroom, the grazing grounds of camels, and on the roof of the House of Allah the Exalted.

أن النبي صلى الله عليه وعلى آله وسلم نهى أن يصلي في سبع مواطن : المزبلة ، والمجزرة ، والمقبرة ، وقارعة الطريق ، والحمام ، ومعاطن الإبل ، وفوق ظهر بيت الله تعالى

Al-Tirmidhi narrated it and graded it weak", and it is deserving of being graded weak. However, Ibn Hajar (may Allah have mercy on him) mentions weak hadiths in this book because they are well-known among the jurists, and he wishes to clarify their rank in terms of authenticity, goodness, and weakness. We take this hadith; it says: "Al-mu'atun is the plural of mu'atan, and what is meant here is the place. The place here is meant by the mu'atan, even if a person does not reside in it" meaning the place where garbage is thrown. Garbage is the refuse, because it generally does not lack filthy things, and it may consist of pure things, but it is not fitting to stand before Allah (Mighty and Majestic) in this place. Because if it is forbidden for a man to spit in the mosque, since it is the place of prayer, then a garbage dump is even more deserving of a person avoiding it. And the Prophet (peace and blessings be upon him) saw a spittle in the mosque in its corner, so he ordered the imam to remove it, because this is not fitting. The second: The place of butchery, meaning: the place where animals are slaughtered. Prayer is not valid in it because it generally does not lack foul smells, dirt, and blood. And the third: has been discussed previously. And the fourth: It is not the edge of the road, meaning: the trodden road. So "qar'at" here is an active participle meaning a passive participle, like His saying (Glorified and Exalted is He): meaning: pleasing in meaning. The edge of the road is from the chapter of attributing a description to its described, and what is meant is the trodden road, meaning: that which feet tread upon. As for the abandoned road, it does not fall under the hadith. Likewise, if the road is wide and its sides are not trodden, it does not fall under the hadith. And the prohibition of that is because if a person prays on the edge of the road, he is not free from one of two things, rather from one of two things: either people distract him from his prayer because people use the road, or he narrows the people's path. The road is a right for whom? It is a right for the traveler. And this person will pray on the edge of the road and narrow the path for people, or he will be disturbed by being prevented from perfecting his prayer. The fourth, the fourth, the fifth: has been discussed previously. And the sixth: The grazing grounds of camels. Our companions (may Allah have mercy on them) explained it as what they reside in and return to. What they reside in and return to means the enclosure. Do you know the enclosure? The enclosure that the camels come to and sleep in, and they go out and graze, then return to it. This is the grazing ground of camels, and it is not the resting place of camels. It is what they take as a grazing ground, meaning: the place of their residence. And some scholars added: "And what they stand in after drinking", because it is the habit of camels that when they drink, they move forward a little from the pool, then stand and remain urinating and defecating. This is their habit, so this is from the grazing grounds of camels. And in the language: it is a grazing ground, no doubt, even in the current custom it is said: "al-'atan," meaning: the grazing ground. So it falls under that. So according to this opinion, the grazing grounds of camels are two things: the first: what they reside in and return to. And the second: what they graze in after drinking, even if they do not sleep in it. It is not permissible, rather it is forbidden to pray in it. Why? If the camels are present, we say in the reasoning, as we said in what? The edge of the road, because it disturbs you, and you are in danger from them. And if they are not present, it is because this is the refuge of the devils, the refuge of the devils, because camels were created from the devils, and on the peak of each one of them is a devil, as that came in hadiths, and even if they are weak, their reasoning is sound. And "created from the devils" means: that their nature is devilish and rebellious. And the meaning is not that the devils are their origin. And it is like His saying (Glorified and Exalted is He): meaning that his nature is haste. This is also his nature of being devilish. So it is not permissible to pray in the grazing grounds of camels. The seventh: And he did not say: in the belly of the House of Allah. He said: And that is because the Great Ka'bah, may Allah increase it in honor and magnification, did not have a wall in its roof in the past. It did not have a wall in its roof in the past. And if one prays, there is no standing thing before him from it, meaning there is nothing standing for him to face, so he would not be turning his face toward the Sacred Mosque, because the Sacred Mosque is separated from the direction he is in, meaning: its top and its roof. This is the reason. As for inside the House, there is no prohibition in it, not in the obligatory prayer nor in the voluntary prayer. And it is established that the Prophet (peace and blessings be upon him) prayed inside the Ka'bah. And what is established in the voluntary is established in the obligatory. As for the opinion that the prohibition includes what is in the belly of the Ka'bah, and the hadith is a statement without evidence. In any case, this hadith is weak in its chain and does not become authentic. But in its text, one looks: if there are witnesses from authentic hadiths for the rulings in this text, we take them, because the hadiths testify to them. So let us look first: There is not in the hadiths, as far as I know, what indicates preventing prayer in it. But the reasoning we mentioned, from it we take what? Preventing prayer in it, and that is that it is not fitting for the one who stands before Allah to stand in the garbage dump. The second: The same thing. Generally, it is foul-smelling, with blood in it, and dirt and filth. Yes, so prayer is not fitting in it. Now, based on this, if the garbage dump is wide and all its sides are clean, does one pray in it or not? One prays in it. And it is said likewise for the slaughterhouse: if the slaughterhouse has rooms or chambers that are clean, with nothing in them, but they are inside the slaughterhouse, then prayer in them is valid. Now, the third: We know that prayer is not permissible in it absolutely, even in its sides far from the graves, as long as it is within the name of the cemetery, then prayer in it is not valid. It is prevented from prayer in it. Why? Yes, to block the means to shirk (associating partners with Allah). The edge of the road: if the road is impure, the matter in it is clear. If it is pure, like our roads today, our roads today, car roads, with nothing impure in them, but we say: the reasoning supports this. Because if people are prevented from praying on the edge of the road, yes, if they prevent people from passing through it, they have transgressed against them, and transgression is forbidden. And if they do not prevent, they disturb him greatly, and he does not manage to pray the required prayer. Has been discussed previously. Also, the reasoning in it: if the camels are present, he is feared for from them, and he does not settle, and they circle around him. Yes. And if they are not present, it is because their grazing grounds are the refuge of the devils. And the fourth, I seek forgiveness from Allah. The seventh: And you know the reason. You know that it is not valid because there is no standing thing on its roof for him to pray toward. And for this reason, when 'Abdullah ibn al-Zubayr (may Allah be pleased with them both) demolished the Ka'bah to build it on the foundations of Ibrahim, he ordered that wood be built for people to face in their prayer, and they circumambulate it and circumambulate with it in their worship. Now, if someone says: The Prophet (peace and blessings be upon him) forbade prayer in this, but if one prays, is his prayer valid? We must know a rule: that if the Prophet (peace and blessings be upon him) forbade something for its time or its place, it is not valid, because validating it is contrary to the command of Allah and His Messenger. For example, if one fasts on the festival day, the Prophet (peace and blessings be upon him) forbade fasting on the two festivals, but if one fasts, is it valid or not valid? It is not valid, because if we validated it, it would be contrary to Allah (Mighty and Majestic) and His Messenger. Likewise, what is forbidden to perform worship in from the places is like what is forbidden from the times. So if we do not validate the worship that occurred in a time in which it is forbidden, likewise if the worship occurs in a place in which it is forbidden to perform it, it is not valid. Now, if someone says: What do you say if one is imprisoned in this, is his prayer valid? The answer: Yes, it is valid, due to the generality of the saying of Allah (Glorified and Exalted is He): Is that not so, Ya Fahd? Where did you go? Ah, here... We say that the worship forbidden in a place is like the worship forbidden in a time. So if one is imprisoned in it and cannot get out, he is excused. But if someone says: Tell him to pray and make it up? We say: This is not possible. This is false, because Allah did not obligate prayer except once. And whoever said among the jurists in this chapter, or in the chapter of menstruation, in the issue of doubtful blood, that it is obligatory to perform the worship and then make it up, that is an opinion that is not relied upon and has no validity. And how do we say: Do the worship, and then we say: Make it up? Because if we say: Make it up, the first worship becomes invalid, and the invalid is not permissible to be commanded. And if we say that the first worship is commanded and valid, we say: Then we do not obligate him to make it up. So the correct is that everyone whom we command to perform a worship and then he performs it, he is not commanded to make it up in any case. His saying: The House of Allah. The House is a known building that Allah attributed to Himself. And it is known by consensus that the meaning is not that Allah (Glorified and Exalted is He) resides in it. Far be it from Him, and no. Because Allah (Glorified and Exalted is He) is above the Throne. But why did Allah attribute it to Himself? To honor and magnify it. To honor this House and magnify it. And know that what is attributed to Allah (Glorified and Exalted is He) is either a description, or a thing that exists in itself, or something related to this thing. The categories, yes, are three. If it is a description, it is an attribute of Allah and is not created, like the speech of Allah, for example. The speech of Allah is attributed to Allah (Glorified and Exalted is He). Allah (Glorified and Exalted is He) said: So what do we consider the speech of Allah? An attribute, necessarily. Because speech is a description, and nothing standing with this description was mentioned, so it is an attribute of Allah, not created. Now, if Allah attributes a thing that exists in itself to Him, it is not from the attributes of Allah, but from the creations of Allah. But Allah (Glorified and Exalted is He) attributed it to Himself to magnify, honor, and dignify it. Like His saying (Glorified and Exalted is He): Yes, like His saying (Glorified and Exalted is He): We brought this. Like His saying (Glorified and Exalted is He): So the mosques are a thing that exists in itself, which Allah attributed to Himself to dignify and magnify. And for that reason, it acquired from this attribution that it must be purified from filth, and nothing of the matters of the world is permissible in it, like buying and selling and the like. And like His saying (Glorified and Exalted is He): This is like the mosques of Allah, so it is a creation. And like the saying of Salih: The she-camel of Allah is a thing that exists in itself, so it is a creation. Likewise, if the thing is related to a thing that exists in itself, meaning related to a creation, it is a creation. Like His saying (Glorified and Exalted is He) regarding Adam: And what is meant is the created spirit, or the spirit in which the description of Allah is? The created one. And it has not occurred to us up to now that Allah has a spirit. But He described Himself with the self, so He said: And it is also not an attribute, but it is the essence of Allah (Glorified and Exalted is He). So Allah warns you of Himself, like He warns you of His essence. Now, so His saying (Glorified and Exalted is He): The spirit attributed to Allah here is a creation because it is related to a creation. And like His saying (Glorified and Exalted is He): What is meant? What is meant is the created spirit, because 'Isa is a creation, and the spirit that was breathed into him is a creation. This is if we say this, if we do not say that what is meant by the spirit here is Jibril. Then we say: It is the spirit of 'Isa, and it is a creation. Here From which of the three categories? From the second, which is a thing that exists in itself. Yes.