Addendum to the benefits of the hadith: (When you stand up for prayer, perform wudu thoroughly...)
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The Shaykh : And among the benefits of the hadith is that if a person leaves something of the obligatory acts out of ignorance, he is not required to repeat it, except if it was in a specific time in which he is held accountable. This is a useful rule. So this man was not ordered to repeat anything except what was present in its time, except what was in its time. Accordingly, if it were the case that a person has a sunnah or two sunnahs that he prays without settling down, and then he comes to ask, for example, during the time of Dhuha, do we order him to repeat the Fajr prayer and what came before it? The answer is no. And this ruling is supported by the principles of the Shari'ah, for Allah Blessed and Exalted is He said: [Al-Baqarah 2:286] This covers all prohibitions, as is well known, and it covers the obligatory acts for which the Sunnah states that they are not made up.
And this is also indicated by the fact that the one ignorant of the Shari'ah is like the one to whom no messenger was sent. And Allah the Exalted said:[Al-Isra 17:15] And Allah Blessed and Exalted is He said: [An-Nisa 4:165] And He the Exalted said: [Al-Qasas 28:59] And this is also indicated by the fact that the Prophet (peace and blessings be upon him and his family) did not order the woman who had irregular bleeding, who used to leave off prayer during her bleeding, assuming the original state, which is that the blood is menstruation, to repeat it. And this is also indicated by the fact that the Prophet (peace and blessings be upon him and his family) did not order 'Ammar ibn Yasir (may Allah be pleased with him) when he rolled in the earth in order to purify himself from major ritual impurity, and he prayed with this, to repeat it, because he was ignorant and built upon an analogy that was not correct, after the ruling became clear by explicit text. The important thing is that this rule benefits you.
But do we generalize the excuse with this type of ignorance, or do we say if he did not neglect it? This is a matter that in reality requires investigation. We may say that if he is in a desert and the obligation of this thing does not come to his mind, and there are no scholars with him, and everyone around him is ignorant, then we do not obligate him to make up what was missed, not only in prayer but even in fasting. Suppose a woman reached puberty through menstruation, not by age, and it did not come to her mind or the mind of her family that she should fast until she completed fifteen years, and she had reached puberty in her twelfth year, so she left off before the fifteenth?
The student: Three years.
The Shaykh : Three Ramadans. Then we do not order her to make up the fasts, and we say: seek new enthusiasm for obedience in the future. But if the one who was ignorant of the matter was in a city where knowledge is widespread and abundant, and the scholars in it are numerous, but he was negligent and did not ask, or he was told to ask and he said:[Al-Ma'idah 5:101] Then he is not excused, because knowledge was possible for him and he was pointed to this but did not do it. So the result is that complete ignorance, where the obligation of the thing does not come to the person's mind and he is in complete heedlessness, not negligence, does not obligate him to make up what was missed of the obligatory act.
If someone says: This is clear in the case where the right is between the servant and his Lord. But what if the right involves the right of another, such as if he did not pay zakah on his wealth out of ignorance of the obligation of zakah, out of ignorance of the obligation of zakah? Is he obligated to pay zakah for what has passed, or do we say he is according to the rule? The apparent view is the second, the apparent view is the second, because the right of the poor in zakah is not a pure right, but it is a right that Allah obligated for them, meaning it is not like a debt where we say it is obligatory for a person to pay the debt even if the period is long. Rather, this is a right that Allah obligated for them, so it has a greater trace of the right of the created being than the right of Allah the Glorious and Exalted.
Okay, do we say the same if a person left an obligatory act of Hajj and did not know that there is a fidyah? Do we say it is dropped from him? The answer is no, it is not dropped from him. The reason for that is that the fidyah does not have a time, it does not have a specific time. So if it does not have a specific time, then whenever he remembers or knows, he is obligated to perform this.
And among the benefits of this hadith is the good understanding of the Companions (may Allah be pleased with them). So this Bedouin man, when he wanted to swear that he did not know anything other than this, turned away from swearing by Allah to swearing by an attribute that indicates he is committed to what he is saying. The Prophet (peace and blessings be upon him and his family) said: And do we say that if he swears to something, he chooses from the names of Allah what suits it? The answer to this is detailed. If the thing requires mentioning the suitable one, let him mention it. But if it does not require it, swearing by the word "Allah" is better, meaning by the word "Allah."
And among the benefits of this hadith is that seeking education does not enter into the blameworthy asking. It does not enter into the blameworthy asking, because the man said "teach me," and it is not like money. Meaning, asking for knowledge is much lighter than asking for money, because money is what souls are inclined to love, so asking another person for money is heavy for him. But knowledge? Knowledge is not heavy for souls, and giving it is easy, so asking for it has no dislike at all. Rather, we may say that it is obligatory.
But do we say that a person should ask at the appropriate time? Or ask even if it is difficult for the one being asked? The first. Sometimes asking is not appropriate, especially if it is not necessary. Here, do not ask and embarrass your companion. Perhaps he will bear it, he will bear it, he will bear it, but with embarrassment, such as if he needs to relieve himself, or he needs an appointment he set before, or something similar. And he knows the state of the scholar he wants to ask. There is a difference between being prepared to receive questions and being in a hurry. So do not embarrass him except in necessary matters, which are unavoidable.
And among the benefits of this hadith is that wudu is prescribed for every prayer, by his saying:Jami` at-Tirmidhi 1847Sahih (Darussalam) This covers all prayers, but it is not on the basis of obligation except for the one who has a state of ritual impurity. For this reason, the scholars said: it is recommended to renew wudu at every prayer, because they took this from the generality of His saying the Exalted: [Al-Ma'idah 5:6] But it is not obligatory except for what?
The student: ...
The Shaykh : Except for a state of ritual impurity, because it is established from the Prophet (peace and blessings be upon him) that he sometimes prayed all five prayers with one wudu.
And among the benefits of this hadith is that wudu is a condition for the validity of the prayer, because he commanded it for the prayer and it precedes it. And everything that is obligatory for the prayer before it is one of its conditions, because the pillars are the very essence of the worship, and the conditions precede and are completed before entering into the worship. But some of them may be required to accompany the worship to its end, such as facing the qiblah, purity, and covering the 'awrah, and the like of this.
And among the benefits of this hadith is not detailing the general when it is known, by his saying: And he did not explain how to perform wudu, because it is known. Although perhaps this man did not know wudu, but if he did not know it, he would have said "teach me," because the occasion is one of teaching.
And among the benefits of this hadith is the obligation of facing the qiblah, by his saying: And it has preceded us that facing the qiblah is a condition for the validity of the prayer, except in certain places. Who remembers them? Raise your hand.
The student: If it is...
The Shaykh : It is dropped in voluntary prayer while traveling. This is one. Yes.
The student: If he fears...
The Shaykh : In the case of fear. Okay, yes?
The student: Yes.
The Shaykh : Yes? What?
The student: For necessity...
The Shaykh : No, in the case of inability, in the case of inability, such as a patient who cannot be directed to the qiblah, and a captive, and the like of that. These are three things. Is there something else? Ignorance? No, do you mean if he exerted his effort and made a mistake? No, this is facing the qiblah legally, meaning he has the ruling of one who faces the qiblah. But what we mentioned is that he knows that the qiblah is from here and leaves it, then faces the qiblah.
And among the benefits of this hadith is the obligation of the takbirat al-ihram, by his saying: with the word "Allahu Akbar." So if he came with a word that indicates it, such as saying "Allah is the Greatest," 'Aqil, what do you say? It is not permissible?
The student: It is not permissible.
The Shaykh : Yes, it is not permissible, it is not permissible except "Allahu Akbar" with this word. If he said "Allah is the Most Noble" or "the Greatest" or "the Most Honored" or "the Most Knowledgeable," it is not sufficient. And it has conditions, in reality, I think the conditions preceded. It is required that it be with this word, and it is required that there be order between the two words "Allahu Akbar." So if you said "Al-Akbar Allah," it is not permissible, because the words of dhikr are based on revelation. And it is required that he does not prolong the hamza, but in the first part of it or the second? So if he said "Al-Allahu Akbar," it is not permissible, and if he said "Allah Al-Akbar," it is not permissible, because it turns the sentence into?
The student: A question.
The Shaykh : This is a question. It is also required that one not elongate the *ba'* in saying *Allahu Akbar*. The scholars have stated that *Akbar* is the plural of *kabir*, just as *asbab* is the plural of *sabab*. And *al-kabir* is one of the names of the grave, so it is not sufficient. If one says *Allah* and elongates it for a long time, some of the *mu'adhdhins* elongate the *lam* of *Allah* for a very long time. Is this sufficient or not?
The student: Yes.
The Shaykh : It appears to be sufficient, but he has erred in terms of *tajwid*.
And among the benefits of this hadith is the obligation to recite the Qur'an according to what is easy for the person, based on his saying:Sahih Muslim 397a This hadith is general, but the Sunnah clarified that it is obligatory to recite *al-Fatihah*, based on the saying of the Prophet (peace and blessings be upon him): Jami` at-Tirmidhi 247Sahih (Darussalam) If he is unable to do so, he recites what is equivalent to its verses and words, meaning seven verses that are equivalent to the words of *al-Fatihah* or more. Is this possible or not?
The student: It is possible.
The Shaykh : It is possible that he has not memorized *al-Fatihah*, but he has memorized verses from other places. If he does not know anything, then he should do *tasbih*, *tahmid*, *tahlil*, and *takbir*.
And among the benefits of this hadith is the indication of the facilitation of the Islamic Shari'ah, based on his saying:Sahih Muslim 397a Now, if it happens that when the time entered, he did not know *al-Fatihah*, but he is able to learn it, do we say he should delay the prayer until he learns it and recites it, or should he pray at the beginning of the time without recitation?
The student: The first.
The Shaykh : The first option: Yes, we say if he is able to learn it before the time exits, let him do so, because he is able to bring the pillar before the time exits. But if he is unable to, let him pray at the beginning of the time in the state he is able to.
And among the benefits of this hadith is the obligation of *ruku'* (bowing), based on his saying: It is one of the pillars, one of the pillars of the prayer, because Allah the Exalted used it to refer to the prayer. And referring to the whole by a part indicates that it is a pillar in it. The scholars mentioned this useful rule: referring to the whole by a part indicates that it is a pillar in it. And Allah referred to the prayer by *ruku'* in His saying: [Al-Baqarah 2:43] And His saying: [Al-Hajj 22:77] And among the benefits of this hadith is the obligation of *tuma'ninah* (settling), which is stability. Is the intended stability for the amount of the obligatory dhikr, or stability even if it is less? There are two opinions among the scholars. Some say it is obligatory to settle for the amount of saying *Subhana Rabbi al-'Azeem* (Glory be to my Lord, the Exalted). And some say stability, even if one is not able to, and even if it is not the amount of saying *Subhana Rabbi al-'Azeem*. Did you understand? But if one bows faster than saying *Subhana Rabbi al-'Azeem*, and we say that *Subhana Rabbi al-'Azeem* is obligatory in the prayer, and he left it intentionally, is that so?
The student: ...
The Shaykh : It is obligatory in the prayer, and this is leaving it intentionally?
The student: His prayer is invalid.
The Shaykh : His prayer is invalid for leaving the obligatory, but if we say it is not obligatory, or if he forgot, his prayer is valid. If we say the intended *tuma'ninah* is even if it is less than the obligatory dhikr, how many benefits? Now, do you agree with this?
The student: Yes.
The Shaykh : Now, let us take five minutes for questions and then continue. Yes?
Our Lord, do not impose blame upon us if we have forgotten or erred.
ربّنا لا تؤاخذنا إن نسينا أو أخطأناAnd this is also indicated by the fact that the one ignorant of the Shari'ah is like the one to whom no messenger was sent. And Allah the Exalted said:
And never would We punish until We sent a messenger.
وما كنّا معذّبين حتّى نبعث رسولا[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers
رسلا مبشّرين ومنذرين لئلاّ يكون للنّاس على الله حجّة بعد الرّسلAnd never would your Lord have destroyed the cities until He had sent to their mother a messenger reciting to them Our verses. And We would not destroy the cities except while their people were wrongdoers.
وما كان ربّك مهلك القرى حتى يبعث في أمّها رسولا يتلو عليهم آياتنا وما كنّا مهلكي القرى إلاّ وأهلها ظالمونBut do we generalize the excuse with this type of ignorance, or do we say if he did not neglect it? This is a matter that in reality requires investigation. We may say that if he is in a desert and the obligation of this thing does not come to his mind, and there are no scholars with him, and everyone around him is ignorant, then we do not obligate him to make up what was missed, not only in prayer but even in fasting. Suppose a woman reached puberty through menstruation, not by age, and it did not come to her mind or the mind of her family that she should fast until she completed fifteen years, and she had reached puberty in her twelfth year, so she left off before the fifteenth?
The student: Three years.
The Shaykh : Three Ramadans. Then we do not order her to make up the fasts, and we say: seek new enthusiasm for obedience in the future. But if the one who was ignorant of the matter was in a city where knowledge is widespread and abundant, and the scholars in it are numerous, but he was negligent and did not ask, or he was told to ask and he said:
O you who have believed, do not ask about things which, if they are shown to you, will distress you
يا أيّها الذين آمنوا لا تسألوا عن أشياء إن تبد لكم تسؤكمIf someone says: This is clear in the case where the right is between the servant and his Lord. But what if the right involves the right of another, such as if he did not pay zakah on his wealth out of ignorance of the obligation of zakah, out of ignorance of the obligation of zakah? Is he obligated to pay zakah for what has passed, or do we say he is according to the rule? The apparent view is the second, the apparent view is the second, because the right of the poor in zakah is not a pure right, but it is a right that Allah obligated for them, meaning it is not like a debt where we say it is obligatory for a person to pay the debt even if the period is long. Rather, this is a right that Allah obligated for them, so it has a greater trace of the right of the created being than the right of Allah the Glorious and Exalted.
Okay, do we say the same if a person left an obligatory act of Hajj and did not know that there is a fidyah? Do we say it is dropped from him? The answer is no, it is not dropped from him. The reason for that is that the fidyah does not have a time, it does not have a specific time. So if it does not have a specific time, then whenever he remembers or knows, he is obligated to perform this.
And among the benefits of this hadith is the good understanding of the Companions (may Allah be pleased with them). So this Bedouin man, when he wanted to swear that he did not know anything other than this, turned away from swearing by Allah to swearing by an attribute that indicates he is committed to what he is saying. The Prophet (peace and blessings be upon him and his family) said:
And He who sent you with the truth
والذي بعثك بالحقّAnd among the benefits of this hadith is that seeking education does not enter into the blameworthy asking. It does not enter into the blameworthy asking, because the man said "teach me," and it is not like money. Meaning, asking for knowledge is much lighter than asking for money, because money is what souls are inclined to love, so asking another person for money is heavy for him. But knowledge? Knowledge is not heavy for souls, and giving it is easy, so asking for it has no dislike at all. Rather, we may say that it is obligatory.
But do we say that a person should ask at the appropriate time? Or ask even if it is difficult for the one being asked? The first. Sometimes asking is not appropriate, especially if it is not necessary. Here, do not ask and embarrass your companion. Perhaps he will bear it, he will bear it, he will bear it, but with embarrassment, such as if he needs to relieve himself, or he needs an appointment he set before, or something similar. And he knows the state of the scholar he wants to ask. There is a difference between being prepared to receive questions and being in a hurry. So do not embarrass him except in necessary matters, which are unavoidable.
And among the benefits of this hadith is that wudu is prescribed for every prayer, by his saying:
Narrated Ibn 'Abbas: "The Messenger of Allah (ﷺ) cae out from the toilet and some food was brought to him. They said: 'Shall we bring you some water for Wudu'?' He said: 'I have only been ordered to perform Wudu' when standing for Salat.'" [Abu 'Eisa said:] This Hadith is Hasan [Sahih]. 'Amr bin Dinar has reported it from Sa'eed bin Al-Huwairith, from Ibn 'Abbas. 'Ali bin Al-Madini said: 'Sufyan Ath-Thawri disliked washing the hands before eating food, and he disliked placing the bread under the bowl.'"
إذا قمت إلى الصّلاةO you who have believed, when you rise to [perform] prayer, wash
يا أيّها الذين آمنوا إذا قمتم إلى الصّلاة فاغسلواThe student: ...
The Shaykh : Except for a state of ritual impurity, because it is established from the Prophet (peace and blessings be upon him) that he sometimes prayed all five prayers with one wudu.
And among the benefits of this hadith is that wudu is a condition for the validity of the prayer, because he commanded it for the prayer and it precedes it. And everything that is obligatory for the prayer before it is one of its conditions, because the pillars are the very essence of the worship, and the conditions precede and are completed before entering into the worship. But some of them may be required to accompany the worship to its end, such as facing the qiblah, purity, and covering the 'awrah, and the like of this.
And among the benefits of this hadith is not detailing the general when it is known, by his saying:
Perform wudu' thoroughly
أسبغ الوضوءAnd among the benefits of this hadith is the obligation of facing the qiblah, by his saying:
Then face the qiblah
ثمّ استقبل القبلةThe student: If it is...
The Shaykh : It is dropped in voluntary prayer while traveling. This is one. Yes.
The student: If he fears...
The Shaykh : In the case of fear. Okay, yes?
The student: Yes.
The Shaykh : Yes? What?
The student: For necessity...
The Shaykh : No, in the case of inability, in the case of inability, such as a patient who cannot be directed to the qiblah, and a captive, and the like of that. These are three things. Is there something else? Ignorance? No, do you mean if he exerted his effort and made a mistake? No, this is facing the qiblah legally, meaning he has the ruling of one who faces the qiblah. But what we mentioned is that he knows that the qiblah is from here and leaves it, then faces the qiblah.
And among the benefits of this hadith is the obligation of the takbirat al-ihram, by his saying:
Then say Allahu Akbar
فكبّرThe student: It is not permissible.
The Shaykh : Yes, it is not permissible, it is not permissible except "Allahu Akbar" with this word. If he said "Allah is the Most Noble" or "the Greatest" or "the Most Honored" or "the Most Knowledgeable," it is not sufficient. And it has conditions, in reality, I think the conditions preceded. It is required that it be with this word, and it is required that there be order between the two words "Allahu Akbar." So if you said "Al-Akbar Allah," it is not permissible, because the words of dhikr are based on revelation. And it is required that he does not prolong the hamza, but in the first part of it or the second? So if he said "Al-Allahu Akbar," it is not permissible, and if he said "Allah Al-Akbar," it is not permissible, because it turns the sentence into?
The student: A question.
The Shaykh : This is a question. It is also required that one not elongate the *ba'* in saying *Allahu Akbar*. The scholars have stated that *Akbar* is the plural of *kabir*, just as *asbab* is the plural of *sabab*. And *al-kabir* is one of the names of the grave, so it is not sufficient. If one says *Allah* and elongates it for a long time, some of the *mu'adhdhins* elongate the *lam* of *Allah* for a very long time. Is this sufficient or not?
The student: Yes.
The Shaykh : It appears to be sufficient, but he has erred in terms of *tajwid*.
And among the benefits of this hadith is the obligation to recite the Qur'an according to what is easy for the person, based on his saying:
recite whatever you conveniently can from the Qur'an
اقرأ ما تيسّر معك من القرآنThere is no Salat for the one who does not recite Fatihatil-Kitab.
لا صلاة لمن لم يقرأ بفاتحة الكتابThe student: It is possible.
The Shaykh : It is possible that he has not memorized *al-Fatihah*, but he has memorized verses from other places. If he does not know anything, then he should do *tasbih*, *tahmid*, *tahlil*, and *takbir*.
And among the benefits of this hadith is the indication of the facilitation of the Islamic Shari'ah, based on his saying:
whatever you conveniently can from the Qur'an
ما تيسّر معك من القرآنThe student: The first.
The Shaykh : The first option: Yes, we say if he is able to learn it before the time exits, let him do so, because he is able to bring the pillar before the time exits. But if he is unable to, let him pray at the beginning of the time in the state he is able to.
And among the benefits of this hadith is the obligation of *ruku'* (bowing), based on his saying:
Bow
اركعand bow with those who bow [in worship and obedience].
واركعوا مع الرّاكعينO you who have believed, bow and prostrate
يا أيّها الذين آمنوا اركعوا واسجدواThe student: ...
The Shaykh : It is obligatory in the prayer, and this is leaving it intentionally?
The student: His prayer is invalid.
The Shaykh : His prayer is invalid for leaving the obligatory, but if we say it is not obligatory, or if he forgot, his prayer is valid. If we say the intended *tuma'ninah* is even if it is less than the obligatory dhikr, how many benefits? Now, do you agree with this?
The student: Yes.
The Shaykh : Now, let us take five minutes for questions and then continue. Yes?