Explanation of the author's statement: "… Its conditions before it, among which is the time …"

The Shaykh :"Its conditions before it" means the conditions that must be fulfilled before it, without which the prayer is not valid. The pillars agree with the conditions in that the prayer is not valid without them, but they differ from them in that the conditions precede it. This is the first point. Second, the conditions continue from the beginning of entering the prayer until its end, whereas the pillars move from one pillar to the next: standing, bowing, rising from it, prostrating, sitting, and so on. Yes, this is the difference. Third, the third difference is that the pillars constitute the essence of the prayer, unlike the conditions. For example, covering the 'awrah with a garment; the garment does not constitute the essence of the prayer, but it is necessary for the prayer. So how many differences are there? Three, between the conditions and the pillars. They agree in what? In that the prayer is not valid without them, and they differ in these three matters. He said: "Among them is the time". The word "among" indicates partiality, and this expression indicates that there are other conditions, and that is indeed the case. Among them is the time. Is Islam a condition? Yes. Is intellect a condition? Yes. Is discernment a condition? Yes. These are three conditions that the author (may Allah have mercy on him) did not mention. Why did the author not mention them? Because these conditions are well known to people. No act of worship is valid without Islam, intellect, and discernment. Every act of worship, yes, except for zakah, as it was previously mentioned that it is obligatory upon the insane person and the child according to the stronger opinion. Among them is the time. The evidence for the condition of time is the saying of Allah the Exalted: . The point is "timed," meaning it is restricted to a specific time. The other evidence is also from the Sunnah. As for the evidence from the Sunnah, it is abundant. The evidence from the Sunnah is abundant. The Prophet (peace and blessings be upon him) said: . And the evidence is numerous and well-known. So, the prayer is not valid before the time by the consensus of the Muslims. By consensus, it is not valid before the time. If one prays before the time, if he did so intentionally, his prayer is invalid and he does not escape sin. If he did not do so intentionally because he thought the time had entered, he is not sinful, and his prayer is voluntary, but he must repeat it, because the time is a condition of the prayer. Now, the author says: "Among them is the time". This expression is lenient, because the time is not the condition; the condition is the entry of the time. The condition is the entry of the time. Because if we said the condition is the time itself, it would follow that the prayer is not valid before it or after it. And it is known that it is valid after the time. It is valid after the time. The Prophet (peace and blessings be upon him) said: . And it is established that he prayed Fajr after the sun had risen. So, the precise phrasing should be: "Among them is the entry of the time." Now, I said that it is not valid before the time by consensus. Is it valid after it if the person is excused? If so, it is valid by explicit text and consensus. As for the explicit text, it is by the Qur'an and the Sunnah. And as for the consensus, it is well known. Is there in the Qur'an what indicates that the prayer is valid after the time for the excused person?

The questioner : ... .

The Shaykh : When the Messenger (peace and blessings be upon him) said: , he recited: . And his recitation of the verse is a citation of it. And the Sunnah, as you have learned: . Now, is it valid after the time without an excuse? The majority of scholars are of the opinion that it is valid after the time with sin. And the correct opinion is that it is not valid after it if there is no excuse, and that whoever intentionally prays after the time has exited, his prayer is not valid, even if he prays a thousand times, because Allah specified from such a time to such a time. Now, if you intentionally make it outside the time, have you fulfilled the command of Allah? No. And the Prophet (peace and blessings be upon him) said: . So, the prayer is rejected. It may be difficult for some students to understand: if a person is excused, you oblige him to pray after the time, and if he does it intentionally, you say do not pray. How is this? The intentional one is obliged to pray a fortiori. It is said: We do not say that you do not make up the prayer after the time, to be lenient with him, but rather it is a rejection of what? A rejection of his act, because it is outside the limits of Allah. And we say this person is sinful. And the one who prayed while excused after the time is not sinful. As for this one, he is sinful. Now, he must repent to Allah the Mighty and Sublime and rectify his deeds.