Is removing impurity for prayer an obligatory part of its obligations, or a condition of its validity?
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The questioner : Our Shaykh al-Hashimi, in the Monday lesson, Abu Malik mentioned that carrying impurity by the one praying, or removing impurity, is obligatory and not a condition. He based on this that if one prays while carrying impurity, his prayer is valid, but he is sinful?
The Shaykh : Yes, this is the first opinion you see, which is that it is not a condition, but rather it is obligatory. This is what the author of "al-Rawdat al-Nadiyyah" says, and al-Shawkani says it.
The questioner : The response to them, O Shaykh, regarding making it obligatory?
The Shaykh : Regarding their statement of obligation without conditionality?
The questioner: Yes.
The Shaykh : First: We have a jurisprudential observation that I believe is important, which is: if there is a prohibition specifically related to prayer, this indicates conditionality. The logic you related from Abu Malik, and I related from al-Shawkani and Sadiq Hasan Khan, leads them to denying agreed-upon conditions, and there is no evidence for them except the very evidence I will mention now: which is: "If the Lawgiver prohibited something" – I no longer remember if it was a Palestinian or a Jordanian, perhaps our brother Mahmoud Murad –.
The questioner: Yes.
The Shaykh : – He said, "I was walking in Jeddah quickly in violation of the regulations, the police stopped him, he had an American passport, the first thing he saw: Goodbye!!" –.
The questioner : – Hehehe, goodbye, add to it –.
The Shaykh : – Allahu Akbar! – Yes, "Every ruling commanded by the Lawgiver, where there is only the command, and it relates to a specific act of worship, and is not a general ruling relating to the Muslim in his general life, then specifying prayer with this command is evidence that this commanded thing is a condition of the validity of prayer." This rule should be applied to all conditions where there is no specific text stating that this command is a general command for the Muslim, for example: the purity of the clothes we were in the process of discussing. If a person sits all day after performing the prayers in impure clothes, it is not said: that he violated the Shari'ah or the command. Likewise, if he sits with his back to the qiblah, and so on.
The questioner : The opinion you mentioned!! ?
The Shaykh : The rule?
The questioner : Yes.
The Shaykh : What do they say? Ibn Hazm's rule is much broader than this.
The questioner: Glory be to Allah!
The Shaykh : Yes, if the answer is understood, it is complete.
The questioner: Praise be to Allah, Lord of the worlds.
The Shaykh : Yes, this is the first opinion you see, which is that it is not a condition, but rather it is obligatory. This is what the author of "al-Rawdat al-Nadiyyah" says, and al-Shawkani says it.
The questioner : The response to them, O Shaykh, regarding making it obligatory?
The Shaykh : Regarding their statement of obligation without conditionality?
The questioner: Yes.
The Shaykh : First: We have a jurisprudential observation that I believe is important, which is: if there is a prohibition specifically related to prayer, this indicates conditionality. The logic you related from Abu Malik, and I related from al-Shawkani and Sadiq Hasan Khan, leads them to denying agreed-upon conditions, and there is no evidence for them except the very evidence I will mention now: which is: "If the Lawgiver prohibited something" – I no longer remember if it was a Palestinian or a Jordanian, perhaps our brother Mahmoud Murad –.
The questioner: Yes.
The Shaykh : – He said, "I was walking in Jeddah quickly in violation of the regulations, the police stopped him, he had an American passport, the first thing he saw: Goodbye!!" –.
The questioner : – Hehehe, goodbye, add to it –.
The Shaykh : – Allahu Akbar! – Yes, "Every ruling commanded by the Lawgiver, where there is only the command, and it relates to a specific act of worship, and is not a general ruling relating to the Muslim in his general life, then specifying prayer with this command is evidence that this commanded thing is a condition of the validity of prayer." This rule should be applied to all conditions where there is no specific text stating that this command is a general command for the Muslim, for example: the purity of the clothes we were in the process of discussing. If a person sits all day after performing the prayers in impure clothes, it is not said: that he violated the Shari'ah or the command. Likewise, if he sits with his back to the qiblah, and so on.
The questioner : The opinion you mentioned!! ?
The Shaykh : The rule?
The questioner : Yes.
The Shaykh : What do they say? Ibn Hazm's rule is much broader than this.
The questioner: Glory be to Allah!
The Shaykh : Yes, if the answer is understood, it is complete.
The questioner: Praise be to Allah, Lord of the worlds.
Source
www.al-albany.com
The Arabic text is copied verbatim from the original source, without any edits.