Explanation of the author's statement: "… And if a person of legal capacity reaches the time of the prayer for the duration of one takbirah, and then his legal capacity ceases, or if a woman menstruates and then regains her legal capacity and becomes pure, she must make up the prayer…"
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The Shaykh :"And if a person of legal capacity reaches the time of the prayer for the duration of one takbirah, and then his legal capacity ceases, or if a woman menstruates and then regains her legal capacity and becomes pure, she must make up the prayer" "regains her legal capacity and becomes pure, she must make up the prayer" His statement "a person of legal capacity reaches" A person of legal capacity is one who has reached puberty and is of sound mind. He is described as such because acts of worship are binding upon him. Acts of worship are a type of compulsion and obligation. Although there is hardship in them, a person is obligated to perform them. So, it is the adult of sound mind.
And his statement "reaches the time of the prayer for the duration of one takbirah" means the duration of the takbirat al-ihram. This is based on the principle that what is considered is reaching the takbirat al-ihram.
"and then his legal capacity ceases" His legal capacity ceases if he becomes young after being old Is that possible? Well, then how? If he becomes insane after being of sound mind, is that it? If he becomes insane after being of sound mind, or if he faints, is that it?
Well, "or if a woman menstruates" after the time of the prayer has entered for the duration of one takbirah, the woman menstruates. Does her legal capacity cease or not? Her legal capacity ceases, but not because a condition was missed, but because an obstacle exists, which is menstruation. Otherwise, she is an adult of sound mind, but an obstacle has arisen that prevents the obligation, which is menstruation. For this reason, the author distinguished between the two and said "and then she regains her legal capacity and becomes pure" The menstruating woman becomes pure. In this, there is a phrase and a spread. Is it completed?
The questioner : ... .
The Shaykh : It is ordered. This is ordered: "if a person of legal capacity reaches, and then his legal capacity ceases, or if a woman menstruates" This second part, "and then she regains her legal capacity," refers to the first, and "becomes pure" refers to the second. So, the phrase and spread here is ordered. This means that when you bring the ruling, it returns to what came before. If it is in the order of what came before, it is ordered; if it is contrary to it, it is disordered. In the Qur'an, there is an example of this. Yes?
The questioner : ... .
The Shaykh : Have you disbelieved?
The questioner : ... .
The Shaykh : Well, listen:[Ali 'Imran 3:106] If it were ordered, it would have said, "As for those whose faces have become white," but it is not ordered, so it said, "As for those whose faces have become black." And as for the ordered one: [Hud 11:105] [Hud 11:106] [Hud 11:108]
Well, "and then she regains her legal capacity and becomes pure, she must make up the prayer" How did he say "she must make up the prayer" (feminine singular) when he said "if a person of legal capacity reaches the time of the prayer" a single person of legal capacity, and he said "and then a woman menstruated" in the singular, and did not say "they must make up the prayer" (feminine plural)? Because the intended meaning of "person of legal capacity" here is the genus. Yes, the genus or generality, because it occurs after the condition. For this reason, it is valid for the pronoun to refer to two people collectively. "She must make up the prayer" means they must make up that prayer.
An example of this is a woman who menstruated after the sun had set, after the duration of the takbirat al-ihram had passed. We tell her: when you become pure, it is obligatory for you to make up the Maghrib prayer. Well, and the 'Isha' prayer? She is not obligated to make it up, because the time came upon her while she was not obligated to pray.
The questioner : ... .
The Shaykh : An example of this, yes? Which one?
The questioner : Due to generality…
The Shaykh : In the context of a condition, an indefinite noun in the context of a condition is for generality. Yes?
The questioner : ... .
The Shaykh : It is for generality. Well, here, we say she must make it up. The person of legal capacity whose legal capacity ceased is a person who fainted after the sun had set, and then regained consciousness after midnight. He is obligated to make up the Maghrib prayer because he reached the time of the prayer for the duration of one takbirah. As for the 'Isha' prayer, there is scholarly disagreement regarding whether he is obligated to make it up. Whoever says that a person who has fainted must make up the prayers whose times passed while he was in a state of unconsciousness says that the 'Isha' prayer is obligatory for him. Not because he reached the time of Maghrib for the duration of one takbirah, but because unconsciousness does not drop the obligation of prayer. And whoever says, and this is the correct view, that unconsciousness drops the obligation of prayer, says that in this case, he is only obligated to make up the Maghrib prayer, based on the principle that a prayer is reached by reaching the takbirat al-ihram. Is that clear?
A third example: a man whose sun set, and then, may Allah protect us, he was afflicted with insanity, and then he regained consciousness after midnight. He is obligated to make up the Maghrib prayer because he reached the time of the prayer for the duration of one takbirah. Some scholars said that he is not obligated to make up the prayer if he reached the time of the prayer for the duration of one takbirah, based on the saying of the Prophet (peace and blessings be upon him)Muwatta Malik 1:15 one rak'ah. And this man did not reach one rak'ah. So, just as we consider reaching the end of the time by one rak'ah, so we consider reaching the beginning of the time by one rak'ah. These are the two views.
And his statement "reaches the time of the prayer for the duration of one takbirah" means the duration of the takbirat al-ihram. This is based on the principle that what is considered is reaching the takbirat al-ihram.
"and then his legal capacity ceases" His legal capacity ceases if he becomes young after being old
The audience laughed
ضحك الحضورWell, "or if a woman menstruates" after the time of the prayer has entered for the duration of one takbirah, the woman menstruates. Does her legal capacity cease or not? Her legal capacity ceases, but not because a condition was missed, but because an obstacle exists, which is menstruation. Otherwise, she is an adult of sound mind, but an obstacle has arisen that prevents the obligation, which is menstruation. For this reason, the author distinguished between the two and said "and then she regains her legal capacity and becomes pure" The menstruating woman becomes pure. In this, there is a phrase and a spread. Is it completed?
The questioner : ... .
The Shaykh : It is ordered. This is ordered: "if a person of legal capacity reaches, and then his legal capacity ceases, or if a woman menstruates" This second part, "and then she regains her legal capacity," refers to the first, and "becomes pure" refers to the second. So, the phrase and spread here is ordered. This means that when you bring the ruling, it returns to what came before. If it is in the order of what came before, it is ordered; if it is contrary to it, it is disordered. In the Qur'an, there is an example of this. Yes?
The questioner : ... .
The Shaykh : Have you disbelieved?
The questioner : ... .
The Shaykh : Well, listen:
On the Day [some] faces will turn white and [some] faces will turn black
يوم تبيض وجوه وتسود وجوهAnd among them will be the wretched and the prosperous.
فمنهم شقي وسعيدAs for those who were [destined to be] wretched, they will be in the Fire
فأما الذين شقوا ففي النارAnd as for those who were [destined to be] prosperous, they will be in Paradise
وأما الذين سعدوا ففي الجنةWell, "and then she regains her legal capacity and becomes pure, she must make up the prayer" How did he say "she must make up the prayer" (feminine singular) when he said "if a person of legal capacity reaches the time of the prayer" a single person of legal capacity, and he said "and then a woman menstruated" in the singular, and did not say "they must make up the prayer" (feminine plural)? Because the intended meaning of "person of legal capacity" here is the genus. Yes, the genus or generality, because it occurs after the condition. For this reason, it is valid for the pronoun to refer to two people collectively. "She must make up the prayer" means they must make up that prayer.
An example of this is a woman who menstruated after the sun had set, after the duration of the takbirat al-ihram had passed. We tell her: when you become pure, it is obligatory for you to make up the Maghrib prayer. Well, and the 'Isha' prayer? She is not obligated to make it up, because the time came upon her while she was not obligated to pray.
The questioner : ... .
The Shaykh : An example of this, yes? Which one?
The questioner : Due to generality…
The Shaykh : In the context of a condition, an indefinite noun in the context of a condition is for generality. Yes?
The questioner : ... .
The Shaykh : It is for generality. Well, here, we say she must make it up. The person of legal capacity whose legal capacity ceased is a person who fainted after the sun had set, and then regained consciousness after midnight. He is obligated to make up the Maghrib prayer because he reached the time of the prayer for the duration of one takbirah. As for the 'Isha' prayer, there is scholarly disagreement regarding whether he is obligated to make it up. Whoever says that a person who has fainted must make up the prayers whose times passed while he was in a state of unconsciousness says that the 'Isha' prayer is obligatory for him. Not because he reached the time of Maghrib for the duration of one takbirah, but because unconsciousness does not drop the obligation of prayer. And whoever says, and this is the correct view, that unconsciousness drops the obligation of prayer, says that in this case, he is only obligated to make up the Maghrib prayer, based on the principle that a prayer is reached by reaching the takbirat al-ihram. Is that clear?
A third example: a man whose sun set, and then, may Allah protect us, he was afflicted with insanity, and then he regained consciousness after midnight. He is obligated to make up the Maghrib prayer because he reached the time of the prayer for the duration of one takbirah. Some scholars said that he is not obligated to make up the prayer if he reached the time of the prayer for the duration of one takbirah, based on the saying of the Prophet (peace and blessings be upon him)