Continuation of the explanation of the statement of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "."
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The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
The author (may Allah have mercy on him) said, regarding the hadith he cited from 'Umar ibn al-Khattab (may Allah be pleased with him) concerning the story of Jibril coming to the Messenger of Allah (peace and blessings be upon him) to ask him about Islam, faith, and excellence in worship. He mentioned that Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and to establish the prayer. We have previously discussed the first phrase, the first pillar: the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and some of the rulings of the second pillar: establishing the prayer. We mentioned that the most important condition of prayer is the time, and we clarified that previously. Let it be known that prayer before the time enters is not accepted, even if one says the takbir of ihram and then the time enters immediately after the takbir; it is not accepted as an obligatory prayer, because a thing timed to a specific time is not valid before its time. Just as if a person wanted to fast before Ramadan, even by one day, it would not suffice for Ramadan. Similarly, if one prays, if he says the takbir of ihram before the time enters, the prayer is not accepted from him as an obligatory prayer. But if he was ignorant and did not know, it becomes a voluntary prayer, and he is obligated to repeat it as an obligatory prayer. As for if he prays it after the time, if he prays it after the time, he is not free from two cases: either he is excused by ignorance, forgetfulness, or sleep. In this case, it is accepted from him. Ignorance is like not knowing that the time has entered and exited; in this case, he owes nothing. When he learns, he prays the prayer and it is accepted from him, because he is excused. Forgetfulness is like a person being occupied with a great task that occupied him and distracted him until the time exited; in this case, he prays it even after the time has exited. Sleep is likewise; if a person slept intending to wake up at the adhan, but his sleep became heavy and he did not hear the adhan or the alarm he placed by his head until the time exited, he prays when he wakes up, based on the saying of the Prophet (peace and blessings be upon him):.
As for the second case: it is delaying the prayer from its time intentionally without an excuse. The scholars agreed that he is sinful and disobedient to Allah and His Messenger. Some scholars said: he commits disbelief that takes him out of the religion. We ask Allah for safety. The scholars agreed that if one delays the prayer from its time without an excuse, he is a sinful disobeider. But some of them said: he commits disbelief. However, the majority, and the correct view, is that he does not commit disbelief. But they differed regarding if he prays it in this state, meaning after he has taken it out of its time intentionally without an excuse and then prays. Some of them said: his prayer is accepted, because he returned to his right mind and correctness, and because if the forgetful person's prayer is accepted after the time, the intentional one is likewise. But the correct view, which is supported by the evidence, is that it is not accepted from him if he delayed it from its time intentionally. It is not accepted from him even if he prays a thousand times. This is based on the saying of the Prophet (peace and blessings be upon him):Sahih Muslim 1718b: meaning it is rejected and not accepted by Allah. And if it is rejected, it will not be accepted. And this person who delayed the prayer intentionally from its time, if he prays it, he has prayed it other than by the command of Allah and His Messenger, so it is not accepted from him.
As for the excused person, he is excused, and for this reason, the Lawgiver granted him a dispensation and even commanded him to pray it when his excuse is removed. As for what is not excused, if he continues to pray for his entire life, this prayer that he took out of its time without an excuse is not accepted from him. But he must repent to Allah, be upright, and increase in good deeds and seeking forgiveness. And whoever repents, Allah accepts his repentance.
And from establishing the prayer: ritual purity, for no prayer is accepted without purification. The Prophet (peace and blessings be upon him) said:Sunan Abi Dawud 60Sahih (Al-Albani). So it is necessary for a person to perform ritual purity in the manner he was commanded. If he incurs a minor state of ritual impurity, such as urination, defecation, passing wind, sleep, or eating camel meat, he performs wudu'. The obligatory acts of wudu' are: washing the face and the hands to the elbows, wiping the head, and washing the feet to the ankles, as Allah commanded in His saying: [Al-Ma'idah 5:6].
And from the head are the ears, and from the face are rinsing the mouth and sniffing water into the nose. So it is necessary in wudu' to wash these limbs, to purify these four limbs: washing in three, and wiping in one.
As for istinja' or istijmar, it is the removal of ritual impurity; it has no relation to wudu'. If a person urinates or defecates and performs istinja', then goes to his work, and then the time enters, he performs wudu', meaning he washes the four limbs, purifies the four limbs, and there is no need to perform istinja' again, because istinja', as I told you, is the removal of ritual impurity. Once it is removed, the washing is not repeated a second time unless it returns a second time. And the correct view is that if he forgets to perform istijmar in the prescribed manner, and then performs wudu', his wudu' is valid, because as I said, there is no relation between istinja' and wudu'. As for if he is in a state of major ritual impurity, meaning janabah, he must perform ghusl, covering his entire body with water, based on the saying of Allah the Exalted:[Al-Ma'idah 5:6]. And from that: rinsing the mouth and sniffing water into the nose, because rinsing the mouth and sniffing water into the nose are included in the face, so it is obligatory to purify the nose and the mouth just as it is obligatory to purify the forehead, the cheek, and the beard.
And the obligatory ghusl that suffices is covering your entire body with water, whether you start with the head, or the chest, or the back, or the lower part of the body, or if you immerse yourself in a pool and come out of it with the intention of ghusl.
And wudu' in ghusl is a recommended practice and not obligatory. It is recommended before one performs ghusl; it is recommended to perform wudu' before performing ghusl. And if one performs ghusl, there is no need for wudu' a second time, because it is not established from the Prophet (peace and blessings be upon him) that he performed wudu' after performing ghusl. If he does not find water, or if he is sick and fears the use of water, or if there is severe cold and he has nothing to warm the water with, he performs tayammum, based on the saying of Allah the Exalted:[Al-Ma'idah 5:6]. So Allah clarified the state of travel and sickness that one performs tayammum in them, if one does not find water in travel. As for cold, the fear of cold, its evidence is the story of 'Amr ibn al-'As (may Allah be pleased with him): أن النبي صلى الله عليه وسلم بعثه في سرية ، فأجنب فتيمم وصلى بأصحابه إماما ، فلما رجعوا إلى النبي صلى الله عليه وسلم قال : أصليت بأصحابك وأنت جنب ؟ قال : نعم يا رسول الله ، ذكرت قول الله تعالى : وَلا تَقْتُلُوا أَنْفُسَكُمْ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيماً يعني : وخفت البرد ، فتيممت صعيدا طيبا فصليت ، فأقره النبي صلى الله عليه وسلم على ذلك That the Prophet (peace and blessings be upon him) sent him on a military expedition, so he became in a state of major ritual impurity and performed tayammum and led his companions in prayer. When they returned to the Prophet (peace and blessings be upon him), he said: Did you pray with your companions while you were in a state of major ritual impurity? He said: Yes, O Messenger of Allah. I remembered the saying of Allah the Exalted: "And do not kill yourselves. Indeed, Allah is to you Merciful." Meaning: and I feared the cold, so I performed tayammum with clean earth and prayed. So the Prophet (peace and blessings be upon him) approved him for that.. And he did not command him to repeat it, because one who fears harm is like one who has harm. But with the condition that the fear is generally or certainly present. As for mere suspicion, that is nothing. And success is from Allah.
The reader: The author (may Allah have mercy on him) quoted in the context of the hadith of 'Umar: "Sahih Muslim 8a ".
The author (may Allah have mercy on him) said, regarding the hadith he cited from 'Umar ibn al-Khattab (may Allah be pleased with him) concerning the story of Jibril coming to the Messenger of Allah (peace and blessings be upon him) to ask him about Islam, faith, and excellence in worship. He mentioned that Islam is to testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and to establish the prayer. We have previously discussed the first phrase, the first pillar: the testimony that there is no god but Allah and that Muhammad is the Messenger of Allah, and some of the rulings of the second pillar: establishing the prayer. We mentioned that the most important condition of prayer is the time, and we clarified that previously. Let it be known that prayer before the time enters is not accepted, even if one says the takbir of ihram and then the time enters immediately after the takbir; it is not accepted as an obligatory prayer, because a thing timed to a specific time is not valid before its time. Just as if a person wanted to fast before Ramadan, even by one day, it would not suffice for Ramadan. Similarly, if one prays, if he says the takbir of ihram before the time enters, the prayer is not accepted from him as an obligatory prayer. But if he was ignorant and did not know, it becomes a voluntary prayer, and he is obligated to repeat it as an obligatory prayer. As for if he prays it after the time, if he prays it after the time, he is not free from two cases: either he is excused by ignorance, forgetfulness, or sleep. In this case, it is accepted from him. Ignorance is like not knowing that the time has entered and exited; in this case, he owes nothing. When he learns, he prays the prayer and it is accepted from him, because he is excused. Forgetfulness is like a person being occupied with a great task that occupied him and distracted him until the time exited; in this case, he prays it even after the time has exited. Sleep is likewise; if a person slept intending to wake up at the adhan, but his sleep became heavy and he did not hear the adhan or the alarm he placed by his head until the time exited, he prays when he wakes up, based on the saying of the Prophet (peace and blessings be upon him):
Whoever sleeps through a prayer or forgets it, let him pray it when he remembers it. There is no expiation for it except that.
مَن نام عن صلاة أو نسيها فليصلها إذا ذكرها لا كفارة لها إلا ذلكAs for the second case: it is delaying the prayer from its time intentionally without an excuse. The scholars agreed that he is sinful and disobedient to Allah and His Messenger. Some scholars said: he commits disbelief that takes him out of the religion. We ask Allah for safety. The scholars agreed that if one delays the prayer from its time without an excuse, he is a sinful disobeider. But some of them said: he commits disbelief. However, the majority, and the correct view, is that he does not commit disbelief. But they differed regarding if he prays it in this state, meaning after he has taken it out of its time intentionally without an excuse and then prays. Some of them said: his prayer is accepted, because he returned to his right mind and correctness, and because if the forgetful person's prayer is accepted after the time, the intentional one is likewise. But the correct view, which is supported by the evidence, is that it is not accepted from him if he delayed it from its time intentionally. It is not accepted from him even if he prays a thousand times. This is based on the saying of the Prophet (peace and blessings be upon him):
He who did any act for which there is no sanction from our behalf, that is to be rejected.
من عمل عملا ليس عليه أمرنا فهو ردAs for the excused person, he is excused, and for this reason, the Lawgiver granted him a dispensation and even commanded him to pray it when his excuse is removed. As for what is not excused, if he continues to pray for his entire life, this prayer that he took out of its time without an excuse is not accepted from him. But he must repent to Allah, be upright, and increase in good deeds and seeking forgiveness. And whoever repents, Allah accepts his repentance.
And from establishing the prayer: ritual purity, for no prayer is accepted without purification. The Prophet (peace and blessings be upon him) said:
Allaah, the Exalted, does not accept the prayer of any of you when you are defiled until you performed ablution.
لا يقبل الله صلاة أحدكم إذا أحدث حتى يتوضأO you who have believed, when you rise to [perform] prayer, wash your faces and your forearms to the elbows and wipe over your heads and wash your feet to the ankles
يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِAnd from the head are the ears, and from the face are rinsing the mouth and sniffing water into the nose. So it is necessary in wudu' to wash these limbs, to purify these four limbs: washing in three, and wiping in one.
As for istinja' or istijmar, it is the removal of ritual impurity; it has no relation to wudu'. If a person urinates or defecates and performs istinja', then goes to his work, and then the time enters, he performs wudu', meaning he washes the four limbs, purifies the four limbs, and there is no need to perform istinja' again, because istinja', as I told you, is the removal of ritual impurity. Once it is removed, the washing is not repeated a second time unless it returns a second time. And the correct view is that if he forgets to perform istijmar in the prescribed manner, and then performs wudu', his wudu' is valid, because as I said, there is no relation between istinja' and wudu'. As for if he is in a state of major ritual impurity, meaning janabah, he must perform ghusl, covering his entire body with water, based on the saying of Allah the Exalted:
And if you are in a state of janabah, then purify yourselves
وَإِنْ كُنْتُمْ جُنُباً فَاطَّهَّرُواAnd the obligatory ghusl that suffices is covering your entire body with water, whether you start with the head, or the chest, or the back, or the lower part of the body, or if you immerse yourself in a pool and come out of it with the intention of ghusl.
And wudu' in ghusl is a recommended practice and not obligatory. It is recommended before one performs ghusl; it is recommended to perform wudu' before performing ghusl. And if one performs ghusl, there is no need for wudu' a second time, because it is not established from the Prophet (peace and blessings be upon him) that he performed wudu' after performing ghusl. If he does not find water, or if he is sick and fears the use of water, or if there is severe cold and he has nothing to warm the water with, he performs tayammum, based on the saying of Allah the Exalted:
But if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and do not find water, then seek clean earth and wipe over your faces and hands with it
وَإِنْ كُنْتُمْ مَرْضَى أَوْ عَلَى سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيداً طَيِّباً فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ مِنْهُThe reader: The author (may Allah have mercy on him) quoted in the context of the hadith of 'Umar: "