Continuation of the explanation of the author's statement: "The Chapter on the Conditions of Prayer..."

The Shaykh : If it is absent, the validity of the prayer is absent, because it is a condition for the validity of the prayer. However, its presence does not necessitate the presence of the prayer. If a person performs wudu, it is not necessary that he prays; but if he does not perform wudu and prays, his prayer is not valid. The validity is absent. So this is what necessitates absence when it is absent, but does not necessitate presence when it is present. And regarding his statement "the conditions of prayer," the genitive construction here is based on the implied preposition "in," meaning the conditions in prayer. It is also permissible for it to be based on the implied preposition "for," meaning the conditions for prayer. This is because the genitive construction is sometimes based on the implied "in," sometimes on the implied "from," and sometimes on the implied "for." The most common is the implied "for." It can also be based on the implied "from". When? When the second noun is a genus of the first, like "a ring of iron." Is that good? The chapter on Saja? We said it is the chapter on Saja based on the implied "from." And it is based on the implied "in" when the second noun is a circumstantial phrase for the first, if the second is a circumstantial phrase for the first, like His saying, the Exalted: But the plot of the night and the day. Meaning in the night, in the night. Good. And everything other than that is based on the implied "for." Here, "the conditions of prayer," does it mean the conditions considered in the prayer, or the conditions for the prayer, i.e., for its validity? We say both interpretations are permissible. Good. And before we enter into the conditions, some people objected to the jurists in their saying of conditions, pillars, obligatory acts, fard, invalidators, and preventers, and the like. They said to us, in their objection, where is the evidence from the Book and the Sunnah for these conditions? Did the Messenger of Allah (peace and blessings be upon him) say that the conditions of prayer are such, that its pillars are such, that its obligatory acts are such, that its invalidators are such? Yes, if you say yes, he said it, then show it to us. And if you say no, then why do you innovate what the Messenger of Allah (peace and blessings be upon him) did not do? The answer to this is to say that such an objection is evidence of the lack of understanding of its originator, and that he does not distinguish between the goal and the means. When the scholars came with the conditions, pillars, obligatory acts, preventers, invalidators, and the like, they did not bring anything extra to the Shari'ah. The most they did is that they classified what the Shari'ah indicated, so that it would be closer to encompassing the sciences and gathering them, and thereby to understanding them. They do this not as an act of worship in itself, nor as an addition to the Shari'ah of Allah, but rather to make the Shari'ah easier to understand. The means have the rulings of the goals, just as the Muslims have continued until now to build schools, author books, and copy them, and in recent times printing presses have appeared to print them. Yes, if someone were to say, why do you take your book to the printing press? People used to write by hand in the time of the Messenger of Allah (peace and blessings be upon him). Why do you write by printing press? Why, if someone gives you a book and you want to copy it, do you go and give it to the copier to copy it? Yes, why do you not write it yourself? This copying that was known among the Salaf, what do we say? We say, as we said before, these are means that Allah the Exalted and Majestic has made easy for the servants to bring the sciences and scholars closer to them. And praise be to Allah, they did not add to the Shari'ah of Allah nor subtract from it. The most that can be said is that they... For example, if the Messenger of Allah (peace and blessings be upon him) said , everyone now understands that if he prays without purification, his prayer is invalid. So purification is a condition for the validity of the prayer. There is no difference between saying "it is a condition for the validity of the prayer that a person purifies himself, so if he does not purify himself, he has no prayer," is that not so? We did not add anything now, we did not add anything. Good. If a person prays in a graveyard, we say your prayer is defective. One of the invalidators of prayer is for a person to pray in a graveyard. Good. The Messenger said so, he said one of the invalidators of prayer is for a person to pray in a graveyard. He did not say that, but he said . If we know that if a person prays in a graveyard, his prayer is invalid, and at that time we say there is no objection to the practice of the jurists in this, rather this is a practice for which they are thanked, because of what it contains of making the Shari'ah of Allah closer to the servants of Allah. Yes. The conditions of prayer, the author says