al-Ajwibah al-Jaliyyah 4: Call to Prayer, Obligation & Time of Prayers

So we will start with question number 44. The Imam, he says, "What is the ruling on the Evan and the Iqama?" The Iqama and the Iqama, as many of you are familiar with, are what precedes prayer. So in the book of prayer, the Imam starts with what comes before the prayer, the Iqama. He says, "The ruling for the Iqama is that they are Fardu Kifayah." The Iqama is what we would call a communal obligation. One of the great imams at Tufi, his name, or his title, Najmuddin at Tufi, he wrote, "Shalf Muhtasar Arrawa," which is a book about or in the subject of Osul-Ukfib, the fundamentals or foundations of the law. He basically says that the acts of the Sharia, Fardu Kifayah are acts of the Sharia that aim to implement or aim to implement due to the benefit they contain. Individuals are not singularly accountable for performing them like Jinn as a prayer and military conquest, Jihad, not like Jumah or Hajj, which are individual obligations. So communal obligations are things that they have to be established because they are from the open apparent acts of worship, kind of the symbols of Islam. But they only need to be established by one person or a group of people in order to fulfill that obligation. So this is Fardu Kifayah. Basically someone has to do it and if someone does it, it removes the guilt from everyone. If no one does it, then everyone's guilty for leaving off such an obligation. And this obligation is during residency for free males, meaning that if you're a traveler, it's not an obligation. If you're a female, it's not an obligation. If you're alone as an individual male, it's not an obligation. He says males here and that means two or more. So basically this obligation is also for the five daily prayers as well as Salat of Jumah. These are the five daily prayers as they're performed in their times, not as they're made up if they were missed. It's not an obligation to call the event in the akhama for prayers that you make up. And it's considered disliked to pray the obligatory prayers while you're performing them on time without the event and the akhama. Disliked to the crew. But the prayers are still valid, the event in the akhama if they're not called. And then you pray your prayers valid however it's considered disliked, especially in a situation like this where we are together in a congregation. He says they are sonna for those praying by themselves. And there you go. And when traveling. It's also a sonna to make the event in the akhama when making up prayers if they were missed. So for whatever reason you were sleeping or forgot or something came up and you were overwhelmed and then you missed the prayer when you make it up outside of its time. It's a sonna recommendation to make the event in the akhama for that prayer however not doing so is not considered disliked. It's not me crew if you don't do it when making up those prayers or when traveling or when you are alone. They are disliked, me crew. The event in the akhama are disliked for women even if they do not raise their voices. So as we'll come to see later a woman would not fulfill the obligation of the akhama if she were to call it and be the only caller. But if a woman was alone or in a group of women is considered disliked for a woman to call the akhama because this is considered, well leave it to Rijal. Calling the akhama is the role, is the job that's been assigned to men. And a woman doing it or a woman calling the akhama is a type of dishebbo, which is resembling. It's a type of imitation of men and of course this is something that should be avoided. And of course also as I said it's not valid if a woman calls the akhama and no man calls the akhama it's not going to fulfill the obligation. And he says what else? They are not valid unless number one, they are performed in sequence. Here is Tertel-Tib which means in the proper order. So the words are called in order. You don't mix up the order of the event but it has to be done in the proper order. And it also has to be done what I would consider sequence. It's Mutataliyani. And that is they have to be called without long pauses between the phrases. So if you started the event Allah Akbar and then you got a phone call and you picked up the phone and you carried on, be on what would be considered customary, like short break, customarily, short break. Someone calls you while you're making the event. They pick up the phone. You start Allah Akbar, Allah Akbar, the phone rings you pick it up and you say I'll call you back in a minute and you hang up. Then this is Makru but it doesn't invalidate the event. But if you start the event Allah Akbar, Allah Akbar you called and someone called and you picked up and you started talking and you carried on for five minutes talking about work, talking about life, the kids, the family, the this, the that and the other. And it goes on to where people would say look you're not making the event anymore. The time is coming gone. It means that you can't pick up where you left off but you have to start fresh. And also if you interrupt the event with impermissible speech, even if it's a few words, it will invalidate the event like backbiting or cursing or swearing. Something some type of impermissible speech will invalidate the event even if it's minute in a minute. Number three says and that they are made by one person, the event in the Iqama, who has the requisite intention to perform them. Meaning that one person makes the event. One person makes the Iqama. There's no tag team effort in the event. I start Allah Akbar, Allah Akbar, the next person comes up and finishes it for me. That's the one person that completes the event its entirety that has the requisite condition being I had the niya to call the event. And then the Iqama is the same way. So one person can call the event. It's recommended that the same person call the Iqama. However, a different person can do either or. Says that is if one person gives part of the event or the Iqama and another finished it, then they are not valid. Meaning 50% of it was done by one person, 50% done by the other person. Same thing goes for the Iqama. Question number 45, he says, what conditions apply to the more ed than? So if you are interested in calling the event, there are conditions that you have to meet. Number one is being Muslim. The event of the Qafir, a denier or disbeliever, even if they make the event, it doesn't count for them because the intention is not there. The intention of worship is not there. So you may find that some non-Muslims they have taken to the event. It sounds beautiful. They have heard great recordings. They have been in Muslim countries. They have fallen in love with the event and they repeat it and they say it. It won't suffice for the actual event. Number two is have to be male. That's the condition for the Mulevian. That was discussed previously. They have to be of sound mind. So a person who has lost their mental capacity or mental faculty, the event will not count even if they make it. That's like all acts of worship for the insane. They may perform them and go through the motions but they are not of sound mind so it doesn't actually count. Number four is that they are Mulees. This means they are the age of discernment. The age of discernment begins at seven and this is pre-puberty. So once you hit puberty you are considered a man, a full-blown man. When you get down to the nuts and bolts of the event and it being Faradoukifah, it was mentioned, "Felah the Arat" is one of the books that is often referred to in these types of issues, particularly this school, is that the event which is called to fulfill the communal obligation must be done so by a man. It must be done so by a man, someone that has reached the age of puberty because those that have reached the age of puberty are held accountable and are actually obligated. And so they are the ones that fulfill their obligations. You don't have pre-pubescent young boys even though they may be Mulees fulfilling these obligations. Even though it is valid like the Mulees in prayer, the age of discernment, seven, eight, nine, ten, they are not having reached the age of puberty, but if they pray, it will still count for them like making hutch, it will still count for them. won't count for their obligatory. And so here, if, you know, according to some, that, that, then, which is photocupy, it should be called by, or it must be called by someone of, of age. That would be valid from the discern, the discerning, discerning youth, mumeis. Number five, he says, Nautich, as opposed to someone that's speaking, as opposed to someone that is unable to speak. Number six is Adlen, Wale'ul Wahirun. An upright person, even if only in the past, apparently so. Meaning, you have to be obviously righteous. You cannot be an open sinner calling the event. As for the person that may be, they call, they consider Mestur had, which is like, that you don't know. They look righteous, but their reality may be something different. If you know the reality is something different, that they're not actually a righteous person. They shouldn't be making the event. But if you don't know, because they're hiding and they're keeping a secret and they're able to conceal and they're unknown in that regard, then the event would still be considered, or the more evident that condition would still be met. Those are six conditions mentioned by the Imam of Khuduwi. The question number 46, he says, "Are the event and the Iqam a valid if given before their time?" So he ends up saying, "They are not valid if performed before their time except for the event of Fajr, which is acceptable after the middle of the night." And this was something that was done during the time of the Prophet Al-Alai-Satih-ul-Salam. There was one more event that called the event in the early hours of the morning before the actual time began, and then another one that would call it at the time. And so the scholars, they say that it's preferred that if you're going to make that early event as an alert or an alarm, then you should have a second person with you that will call the second event, meaning the event at the actual Fajr time. So it's not to confuse the people. And this obviously is in a setting where the event is heard, the more evident is being heard. In our context here, the event is typically called for the people that are inside the masjid. Or in some cases called for the people that are in very, very close proximity. They happen to be there. They may not live there. They're just on the premises and the grounds. And so obviously those things can be taken into consideration as well. What is the pillar of the event? The pillar of the event is raising the voice while performing it, if not performing it for someone in his presence. Basically, that when you are calling the event and there are other people around, then it should be called in a manner which can be heard. So if you are calling, excuse me, that people are around, meaning they are not right with you, then you have to call it loudly so that people outside can hear you. But if someone is right here like we are today in this masjid, then it's not required of you to raise your voice. But it's only required that you call the event at a volume which can be heard by those present. That is considered the pillar. It's preferred that the more edven be, these are preferences, or these are like qualities of the more edven, that they have a strong voice so that they can project this call and this alert. They be trustworthy. You have to be trustworthy because you are trusted by the people to alert them for the time of prayer, that you're not going to call it earlier and you're not going to be late. Number three is that you're knowledgeable of the time. And so for this reason, the sighted, the balsair, has preference over the blind in being the more edven. The person that's blind, they can give the event and it will be valid. But a person that is able to see is given preference because it's the eyesight that determines the time of prayer. We've got accustomed to alarm clocks and time charts, but traditionally it's done by way of the sun and either it's light or it's shadow. And so obviously a person that can see will have a greater level of certainty than one that has to rely on someone else that may be blind so they rely on somebody else. Also is in a state of purity, meaning you've made well vote. The person that is in major ritual impurities considered mechkru to make the event because of the time between the event and the khamma. If you're in a state of ritual, a ritual impure means you have to make a russle. There's probably not enough time for you to go call the event and then go and then go make a russle and then make it back for the prayer. But this is not the case for someone that requires minor, it's in a minor state of ritual impurity that you have to make well vote. You can make the event while you still have to make well vote. However is this light for the person that needs to make well vote to make the khamma because if you make the khamma they're going to start the prayer right away and what do you still have to do? You still have to go make well vote. Number five he says in standing while performing them, meaning you stand up while you're making the event and the khamma. It's this light to make the event and the khamma while seated. Unless you're a traveler or you are excused, some excuse, maybe there's an illness or an injury or something that prevents you from standing up. Other things that are considered recommended for the event is to stand in a lofty location, a high location so that the voice is projected to raise your head, to raise your sight to the heavens. And this is Mintaqatohi, right? Actualizing Allah's oneness by looking up as we know Allah is, He's lofty and high and above His throne. Mustaqbil al-Khibla that you face the direction of the tibla and that both of them are called by the same person, the yadamah. Meaning the one that calls the event is the one that calls the yadamah. Number 48 here he says, what is recommended for the one who hears the event or the yadamah? It is recommended for the Mu'edvan and the one who hears him or the one making the yadamah and the one who hears him to say the like of what he is saying. To repeat after what is being said except during the Hay'ala. This word means come to prayer, come to say, when you say Hay'ala, the salah, Hay'ala, the falah, he should say, there is no movement or strength except by Allah. So here it means that whatever the Mu'edvan says, you repeat. He says, Allah, Akbar, then you say, Allah, Akbar, that's done quite me. It's done quite me. If he says, asshadu wa'la ilaha illa Allah, you say asshadu wa'la ilaha Allah, etc. until he comes to the Hay'ala which is Hay'ala, salah, Hay'ala, falah. And for those two phrases, you say, la hawla wa l-apu wata illa illa illa Allah. There is no light nor power except by Allah. And when the Mu'edvan says during the Evanah, Fajr, what is known as the tethweeb when he says, asshadu wa'la ilaha illa Allah, he says, prayer is better than sleep. You are to say, sadhqta wa barifqta which basically means you have spoken the truth and righteousness. When he hears the phrase specific to the akama meaning kadeqa matis salah, kadeqa matis salah, he says akama hal-lahu wa'adamaha may Allah establish it and continue it. So even with the akama you repeat after the Mu'edvan, you repeat or you say what is being said except for this portion here as was mentioned, hay'ala, salah, hay'ala falah, kadeqa matis salah, kadeqa matis salah, here are different things that should be said. And then he sends his peace and blessings on the Prophet al-Alahi s-salatu wa-salaam. SayakAllah khair. He sends his peace and blessings upon the Prophet sallallahu alayhi sallam. He says Allah, Muhammad al-Alahi wa-sallam, says Allah, Muhammad al-Alahi wa-salaam wa-salaam wa-salaat al-Ka'ima, ati Muhammad al-Awassilat wa-l-Falilat wa-bha'at wa-mukhamim al-Mahmoud al-Aliwa'atah. Here basically says, O Allah, Lord of this perfect call and established prayer, give Muhammad sallallahu alayhi wa-sallam the intercession and virtuous station and resurrect him on an exalted station which you have promised. Then he may make dua here and at the ikhama thumma yaduuhuna wa indalikhama. So after you say those words of remembrance, that this application after the ad-Alai is called then you can make dua with whatever that you want. And then even after the ikhama, between the ikhama and the imam saying Allah, Allah, Allah is the time where you can also, is preferred also to make dua to make this application. The last question for this chapter, number 49 says, is it forbidden to exit the masjid after the ad-Alan or not? If the ad-Alan is called, can you leave or do you have to stay? And the answer to this is that it is important. to exit the message after the event without an excuse or the intention to return. So if something happens to come up an emergency where you're called to leave, then you can go. It's permissible. Or if you can go and you're going to come back quickly, you got to go out real quick, you got to run an errand, you're going to come back in time for the prayer. It's also permissible for you to go. A couple of things in closing. The event is extremely virtuous. More than many people realize. To the point that some of the scholars in particular here in this school, the ikhama, the ikhama to be more virtuous than the ikhama and the imama. The ikhama is considered more virtuous than leading prayer. And the reason for that is based on a hadith that was narrated from the Prophet of the day of S.A.M. in which he said, "Al-Imama wa wa min, wa al-Mu'ad-Dinu, wa temenun." That the imam is a kind of a guarantor while the mu'ad-Din is trusted or is entrusted. And the trust here, which is what we know as al-Amanah, is 'A'ala minab-Boman. Trust is greater and loftier than a guaranty. You know, the mu'ad-Din is entrusted to call the event at the right time. And the imam is a guaranty of the salah because he bears the burden of a lot of the prayer for the people behind him. He's bearing a lot of that responsibility for the people behind him. And so for this, and also the Prophet of the time in this very hadith, he made dua, he said, "O Allah, guide the imam, the leaders of prayer, and forgive the callers al-Boman-Dinu, forgive them." And the forgiveness is loftier than guidance, asking for forgiveness is loftier than guidance. And so this is the conclusion to that. And you may say, "Well, the Prophet of the time said that I didn't call the event." He appointed people to call the event. And guess what else? When the Khulafat-R-R-R-Ashidun, Abu Bakr, Omar, Thman Ali, when they became the leaders of the believers, they also didn't call the event. And the conclusion for that is because they didn't have a lot of time. And it was actually reported that Omar Maghattab said that if it wasn't for the Khilafat, I would have called the event. It wasn't for the fact that he was busy with the affairs of the state. He would have made time to call the event, which is an indication of its great virtue, as well as the many hadith at the Prophet, and asaratul-Saram reported about the virtues of the event. And so we'll conclude with that. And if you are interested in calling them on a regular basis, this chapter is extremely important for you to understand and master so that you can be worthy of such a job. Imam begins with question number 50. He says, "Who is prayer obligatory upon?" Prayer is obligatory upon. There are a couple of qualities here. Number one is Muslim. The obligatory upon a Muslim, whether they be male or female, whether they be free or enslaved, whether they be captives or help prisoners. Regardless the state, they are obliged to perform prayer. If a non-Muslim were to pray, following after the Muslims, what would that mean? According to the school of Imam Ahmad, if a non-Muslim prays, at least one raka, that's the minimum amount to be considered prayer, then this would be sufficient to validate their Islam. That would be sufficient for them to be considered Muslim. And by doing that, they would be legally deemed Muslim. So that is number one. Number two is of legal capacity. Legal capacity refers to two qualities. That obviously is for women on their monthly cycle or after they have delivered a child and are bleeding. So it's not obligatory. The prayer is not obligatory upon them in this condition. And if it was, then they would be ordered to make it up after that was concluded like the fast of Ramallah. And if a non-Muslim prays is valid from a child that has reached an age of discernment, discernment here is what is known as Momei. Momei is someone who has reached the age of seven according to the school. And there is some debate as to, can it be younger than that. However, seven is a good standard to keep. If they've reached the age of seven, then the prayer is valid, though it's not obligatory. And if they do pray, then they will be rewarded for that prayer. He says, "It is necessary for his guardian, the guardian of a Momeis, to order him to pray at seven, and to reprimand him for not doing so at the age of ten." So the children, they get about three years of leeway to teach and to encourage. And as parents, we should do all that we can during that time to encourage them and get them accustomed to prayer and other acts of worship. So that by the age of ten, they're an autopilot in preparation for puberty when they become morally obligated and responsible. He says, "Whoever leaves off prayer denying its obligation, then he has committed apostasy." Someone leaves off the prayer and they've denied its obligation. They say, "You know what, we don't have to pray anymore." Like the people that denied the Zakat. They denied an obligation of pillar of Islam. Then they say, "Look, that prayer thing was obligatory back then, but today it's not obligatory anymore. If this is the case, then they've committed an act of apostasy." So the person that abandons prayer out of negligence or due to laziness, they know that they should pray it, but they stop praying it because they just don't feel like it anymore or whatever the case may be. The imam, and that is the ruler, the authority, or whoever he appoints, begins to invite them back to prayer and tries to establish an argument that prayer has to be made regardless of how you feel about it, has to be done. And if they are given until the next prayer's time comes to an end, so if it's the whole time, they will try and encourage them to pray and they're given a leeway until also prayers about to exit. And then if they still do not pray, then this is an act of apostasy. And then they're given three days in order to repent and come back to the truth. And then after that the apostasy laws will be carried out. The next section he talks about the prayer times. And obviously the prayer times are set there to give us a starting time and an ending time and it's not permitted to delay prayer beyond these particular times, the permissible times to perform prayer in. And there are out of the five there are two prayers that have two times. Salat al-Azir and Salat al-Azir, they have what is deemed a permissible time which is called Waktul-Jewaz, it's permitted to perform the prayer during that time. And then it's referred to perform it early, meaning as soon as the time comes in and you have time to prepare yourself, etc. the sooner the better. But it's also permissible to delay within that period of time. So long as you have the intent to make the prayer on time. And then the after that Waktul-Jewaz which is the permittent time is what they call Waktul-Durur which is a time for emergency if you will or necessity which means it's not permitted to delay the prayer past Waktul-Jewaz the permittent time. And unless there's an absolute excusable reason to do so. And that's for Salat al-Azir and Salat al-Azir and those times will come up in detail. It says what are the times of prayer and he begins with Salat al-Lor which is considered the first prayer. Salat al-Lor is from the passing of the Zinef until the shadow of an object is its own length not including the shadow thrown by the Zinef. What does that mean? Yeah, exactly. So today we're using clocks and we're using Pair-time charts, but it's based on the position of the Sun and the shadow that is formed. So as you know the Sun rises in the east and it casts a shadow to the west and then once it reaches the zenith the zenith is when it's directly above The shadow is at its shortest height or distance and The closer you are to the equator the shorter the shadow is cast of the object So if for example we're going to take the book the book that we have here with us And we say the you know that the book here is six inches We were to keep this straight up and down as the Sun got to over the top of it then The zenith is directly above and it would cast a little bit of a shadow where we are northern hemisphere up here in New Jersey They would be a little bit of a shadow that's cast, but that would be the shortest point So let's say at this point at the highest the shadow would be one inch And this is an exercise of how to do this in the event that you don't have a clock or you don't know the prayer time chart You can figure this out. So let's say at the zenith when it's directly above the shadow is one inch The lower prayer starts once the Sun falls From that zenith and cast the slightest shadow in the opposite direction which would now be eastward That's when the more time starts so basically you have like one inch of a shadow and a little bit That means the lower prayers now started, okay? And he says And tell the shadow of an object is its own length not including the shadow thrown by the zenith so it lasts and tells So we said this is six inches and the shadow is going to continue to grow until it reaches six inches Is now lower over? No because we have to account for the initial shadow which is one inch So by the time the shadow reaches seven inches in length the lower prayer is over And that's how you're able to calculate the prayer time based on the position of the Sun and the shadow that it casts So that's a lot of the hard says after this is the preferred time This is what they call walk to the muchtar. This is the preferred time for us And tell the shade of an object is two times its length not including the shadow thrown by the zenith So now we have to go two times out Okay, so it begins one a height so six inches plus the one we have seven now it has to go two times the height six times two is twelve plus one inch is thirteen So we get thirteen inches of a shadow and that means The preferred time for us are is now concluded after this is the time of necessity walked to Bororo It's forbidden to delay the prayer from this time until the setting of the Sun Says after that time until the setting of the Sun which leads us to Salat and Mabrid which is from the setting of the Sun and tell the redness of the sky dissipates That doesn't mean it's completely pitch black out but until the redness of the sky dissipates after the redness They say there is a yellowness and after the illness There is a whiteness and then there is darkness. So once the redness of the sky dissipates Salat El Mabrid has concluded and Then Salat El Aisha the preferred time walked and Muchtar begins The time for Aisha is from the disappearance of the redness of the sky and tell the first Third of the night the first third of the night is calculated from Salat El Mabrid From the setting of the Sun and tell Salat El Fajr that's the night In order to determine the Wakt El Muchtar the preferred time for Salat El Aisha you divide that amount of time by three so if you have If you have 12 hours from Salat El Mabrid to Salat El Fajr Then you divide that by three which means four hours after Salat El Mabrid is Aisha prayers a Wakt El Muchtar is over for Aisha prayer and Then you have two thirds of the night left and this is considered Wakt Doroah is the Time of necessity and this continues until this is translated the crack of dawn which basically is Pallul Fajr when Fajr time begins and that leads us to the next the morning prayer time is from Pallul Fajr Which is basically when the white light crosses or breaches the horizon On the Easter Eastern horizon it breaches the Eastern horizon not There's two types this there's there's there's Al Fajr Al-Kadib which is like the the tricky Fajr or the incorrect Fajr which is there is a light which is horizontal And then the real Fajr time is when the when the light is is vertical it goes across the horizon that way It's horizontal vertical this way horizontal this way so vertical light that goes up and down Horizontal goes with the horizon this way so the open the light which just extends vertically up Then that is they call this an Fajr Al-Kad that is not the right time it comes before the real time and then the Horizontal line which goes across the horizon this is the actual real time for Salat Fajr The next part here talks about super agritory prayers Super agritory prayers which are voluntary Their voluntary acts of obedience which are not obligatory So these are things that you do beyond your obligations and the best of those the best of the best Recommended acts if you will of obedience are Military service after that is supporting military service financially and Then after that is knowledge seeking knowledge or teaching knowledge and Then after that would be prayer Says our super agritory super or agritory prayers recommended which of them are best He says that super agritory prayers are recommended mess Nuna meaning they're not obligatory So when you hear the names of these prayers These are recommended prayers. They're not obligatory prayers He says the best of them are those recommended to be performed in a group in a congregation Salat al-Jama'ah The most emphasized of these was Salat Qusuf Which is for the eclipse and then Alistus Scott which for the rain the Prophet of the day of Salat al-Salam was noted to have never missed praying the eclipse prayer when there was an eclipse Alistus Scott is when you want to ask Allah for rain and the Prophet of the day of Salat al-Salam During times of drought prayed for rain and during times of drought drought did not pray for rain and so For that reason Al Qusuf is considered more emphasized because he never missed that after that Salat al-Salam is the Scott and then following in this The Scott which is the rain prayer is Toruia Pray during Ramadan and then following Toruia is Salat al-Witter which is done In the evening time and can be done every single night says the minimum of Al-Witter is one Raqqah And it's not considered dislike to Pray one Raqqah for winter if that's all you did one Raqqah is Is sufficient and it's not considered dislike. It's not the best That can be prayed for winter, but it's not dislike to do that the maximum is 11 for Salat al-Witter The maximum number of Raqqahs is 11 and the least complete is three Raqqahs with two Tasleems So you pray Raqqah to and then you make Salam on both sides and then you stand for an individual Raqqah and then you make Salam on both sides and That's considered the least complete of al-Witter It's permissible to pray all three straight through without sitting until the end and there are multiple different ways in which that can be prayed it's time is between a Shab prayer and Fedger basically meaning winter and it's best if It is prayed after the Sunnah of Salat al-Ayesha It's preferred that you pray Salat al-Witter after you pray the Sunnah prayer of Salat al-Ayesha As if Konut is made beforehand says what you says here making Konut therein after Rukur Meaning in the last Raqqah after you make the Rukur and you bow when you stand up You say samyallah, Haliman, Hamida and then you make the various different of kar that are said there and then you make the Konut This is where you make the Konut if Konut is made beforehand meaning before the Rukur After you read a Fatiha then you read another Surah typically you would read Allah Ahad if after that you make the Konut and then you make the Rukur this is also permissible It's also permissible to do this. It is narrated to say the following in the Konut so The following is supplications and many of us are familiar with this which you can see say during that konut. You've guided. And pardon us amongst those you've pardoned. And shelter us among those you've sheltered. And bless us and all you've given us. And protect us. Protect us the evil of what you've decreed. You decree and undecrease over you. Indeed, one who you accompany will not be debased men willate, right? You're wally. That you cannot debase a wally. And one you show enmity, will not have might. You are lofty and blessed, oh our Lord. Oh, Allah, we seek refuge in your pleasure from your anger. We'll be aff we come in a gubatic and in your safety from your punishment. We'll be coming and from and in you from you and to come and ethnicize our enough sick. We cannot enumerate your praises. You are as you have exalted yourself. Then you basically conclude here, and grace and bless Muhammad, the illiterate prophet, his family and companions, the follower, and he the one standing behind the Imam in prayer should say, "Ameen." Should say, "Ameen." He should be raising his hands from the beginning of the duat. So when the imam begins, Allahumma hdina fi minha, fi minha date, the hands are raised as you are in making duat. And at the end, he should wipe his face with his palms. He says, "In other books, it is considered dislike to make the kunoot in any other prayer besides witter." The kunoot is for the witter prayer. It's dislike. The issue about wiping over the face, with the palms is a sensitive issue for some. However, there are numerous ahadith that have been reported about this. Imam bin Hajal al-Ascalani said that, "The numerous narrations strengthen each other. Many of them have a weakness in their chain of narration. But due to the numerous narrations, they strengthen one another, making it as a whole considered hussam." Meaning it's a viable, their viable traditions won't take an all together and therefore this act of wiping the palms over the face after making duat, something that is recommended. Question number 53, "How many emphasized sunnah prayers are there?" And we're talking about the al-wah-tip. And the al-wah-tip are the prayers that are associated with the obligatory prayers. Either right before or right after. Says the emphasized sunnah prayers are 10 rakah. They are 10. A two rakah before Lord and two after. Two after Mughatip and two after Isha and two before the morning prayer. Okay? Two rakahs before Lord and two after. Think about it now. Where are we at? So that's four. And two after Mughatip, that's six, two after Isha, that's eight and two before the morning prayer. That's 10. And this is reported by Imam Bukhati and Muslim on the authority of Imam Al-Wahwaan Huma. He said that I have safeguarded 10 rakahs. From the Prophet Al-Alai Sarab-ul-Zaram and he mentioned these sets of prayers. It is recommended to make them up and to make up winter if it is missed. So you can miss a sunnah-rati-ba. If you miss it, its time is from the time of prayer, the event when the prayer time enters until you've completed the prayer. That's the rati-ba that's done before. So if you miss that, you can make it up after. And the Prophet Al-Alai Sarab-ul-Zaram was reported to have done that. One instance, he missed the rati-ba of the Lord before and he made it up after Asah or before Asah. Also, he missed the one for Salat al-Ashab. I mean, Salat al-Fedir and he made that up later. So those can be made up. The last question to conclude this chapter, question number 54, he says, "How many rakah is Tharawiya prayer?" And at what time is it prayed? This is a debated topic. Tharawiya divides communities. How many are we gonna pray? Tharawiya prayer is 20 rakahs, prayed in twos during Ramavant. It's time is between Salat al-Ashab prayer and witter. Right, so after Salat al-Ashab, preferably after the sonna of Ashab prayer, you make the Tharawiya and then you pray the witter. So the number 20 is actually been reported in a number of Hadith collections by Imam Ibna-Bi-Shaybah, Imam Pabarani, Imam al Bayhati, in which Abbas-ul-Alai Allah, who he said that the Prophet, Salallahu alayhi wa sallam, used to pray 20 rakahs in Ramavant. And this was mentioned by the great Imam of Abbas-ul-Alai Zeez in his book Asshafi. He was one of the great hambali scholars known as Tel-Meed or Rulam al-Hallal. There's obviously some debate about the authenticity of this particular narration. However, the school of Imam Ahmad has particular rules in which it uses to employ Hadith of that type of grade. Does it's preferred to pray the sonna of Ashab before praying Tharawiya? As I mentioned, and that is where the Imam, Musa-Ibn Aisa al-Adul-Meed concludes this section.