Channel: Assim Al-Hakeem
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Shalom hamdulillah alameen wa sallahu wa salam o barakato idea he was, I mean, maybe in a Mohammedan wanna AlLahi wa sahbihi Jemaine salaam aleikum wa rahmatullah wa barakato. And welcome to lessons in fact, we're still studying the times of Salat the chapter that deals with time of Salat. And when
is it possible for a person to pray a certain or particular prayer, and when it is forbidden for him to pray a particular prayer, and we have Hadith 137 and who will read it for us with a Mustafa
narrated by Dr. Ben Moe time allows messenger sallallahu alayhi wa sallam said, Oh, descendents of abdomen if you must not prevent anyone who goes around this house, meaning the Kaaba, and prays here at any hour of the night or a day that he wishes. Now, this Hadith, falls in line with the previous Hadees that we have read, because some of the hadiths tell us that it is forbidden for a person to pray in five particular times. And those are
right after fudger prayer, and just before the beginning of sunrise, and from the beginning of sunrise until the sun has risen. That is about 15 minutes of it. And the third time is when the sun is at the center in the middle of this the sky, where if you erect anything, it would not have any shadow. And this is about five to 10 minutes interval. And the fourth time is immediately after answer prayer. And just before the sun starts to sit. And the fifth and final time is when the sun itself starts to disappear until it disappears completely. So these are five times it's forbidden for us to pray.
And we've clarified this subject and we said that with the exception of the prayers that have a legitimate cause and reason. And this is the choice of an Imam Shafi, may Allah have mercy on his soul. And of course it was also the recommendation of even taymiyah and his students even though I am may Allah have mercy on them all. So this is authentic opinion of all I believe that snouffer has a question
isn't included from the legitimate reasons of praying during the night. Of course, the hidden message, it means the salute that a person offers to a mosque to a Masjid when he enters. Because there's a hadith where the Prophet sallallahu alayhi wa sallam told us that if anyone one of you enters a mosque, he must not sit down until he offers to Raka. And scholars say that the word itself the hated message, the name, the solute of the masjid, is not found anywhere in the center. So this is
a terminology that has been given to me to Iraq has offered in order for you to sit down. Nevertheless, though, I'm gonna
divert a bit from answering your question. So if I divert too much, remind me.
Those scholars say that if you enter a mosque, and you offer to Raka as soon for example, it's fudger prayer. And we all know that there are two records should not prefer prayer before the original obligatory prayer. So I come to the mosque, I offer these two records. Now after finishing, shall I go and pray to more record for saluting the masjid scholars say no, you don't
Because there is not a particular Salah prayer that is called the hate and
the order or the instruction of the Prophet it is that you may not sit down until you pray. And to give you another example, what happens if a person comes into the masjid? And they are praying in the congregation? They're praying the jamara?
Of course, definitely the first thing I would do is to join them. And what happens after the prayer has finished? Should I send up an offer to record the hater Masjid scholarship, there's no need. So the word itself the hayekian message, it is a terminology that some of the scholars looked at the Hadith and said, well, the prophet said, do not sit down until you pray to regard. So what are these sort of cons? Let's call them the salute of the masjid al Masjid. Actually, there isn't anything as the hit and miss you. All what you have to do is pray, whether you pray certain whether to pray the obligatory prayer, whether you pray, another son, for example, slotless, the Hara, or the son of
evolution, you pray to work after performing a pollution, it suffice, it's enough, it's enough, you can immediately Sit down. Now coming back to your question, if a person enters a Masjid, and there is no reason not to pray, there is no obligatory prayer to pray. And he wants to sit down. So he has to pray these two records for
in order for him to sit to be able to sit down, otherwise he would be sinful.
And these guys are exempted from the five times where it's forbidden for you to pray because they have a legitimate reason and cause. So it's like praying the funeral pray prayer. It's like praying the for when when the sun eclipses, and so on. The thing that I like to point out, is that though there are these five times where you're denied from praying, it is also
forbidden for you to pray whenever the congregation is on.
And this is something a lot of the brothers don't do. Don't know. And and the best and clearest example of all is, during fudger prayer, a lot of the brothers coming to the masjid, the Imam is praying fudger and because they left their houses without praying, the sooner they come into the mosque, and pray on their own, the sooner while the congregation is going on. So they tried to finish the work as as fast as possible. And then they joined the congregation, this is forbidden and it's not accept acceptable that to recognize that they have prayed is void. It would not do. And the reason behind that is the Prophet sallallahu alayhi wa sallam said that whenever the obligatory
prayer is on, whenever the obligatory prayer has been called for, no prayer is accepted except this particular prayer. So again, this is a time though it's not bound by a time interval. Like the five times we have it, but it is forbidden for us to pray when the congregational prayer is on. Now, coming back to
If you hear that and then and then instead of praying the sun, and domestic you prayed at home, and then you go down to the masjid, do you pray those two icons or you just like, what do you think about Malik?
Well, the Sunnah is to pray them at home. Yes, he did pray them home. But then he went to the masjid. So he's asking, What do I do now?
Well, well, I assume if, if they didn't begin the congregation play in a prayer, then he can pray the two records that you know he can or he may or he must, he must pray.
That's right. And the correct answer, because if you prayed this in the home, and you went to the masjid, you want to sit down, you are instructed by the prophet that is not to sit down until you pray to recognize
I heard that might have been hammered.
for federal prayer. He just used to sit down and not pray if the to like as if he prayed them at home. Well, with all due respect to your hearing, see in Islamic law, it's not a matter of word of mouth. It's not a matter of I heard.
So, this is point one that we have to clear out. Anyone could come in and say listen, I heard that. Shafi did this
In that, but you have to prove it, it has to be written down. And you have to cross examine that, then the narration chain is correct because you would open a book if there are hundreds of 1000 literary hundreds of 1000s of books. And you can open a book and it says Shafi says so much so Malik and so the body says so, but if you cross reference, cross examine these
sentences or statements to their own books, to their own school of thoughts, books, original ones, you will not find them. So, point one, it's not enough that a person says, mmm it says you have to have the credentials you have to have the proof. Assuming that this is correct and true. Let's assume that this was said by Mr. Muhammad. Again. In Islam, we don't have
the four apostles or the four books, Mark, Luke, john and Paul. We don't we don't have these in Islam, Imam, Malik, Imam Shafi, Mahmud Haifa they are all on the top of our heads, and they are all honored, honorable
scholars of Islam, yet all of them say whenever the Hadith is authentic, then throw my opinions and my sayings and take the Hadith. So when we say eyeshadow Allah, Allah Hi, Lola eyeshadow, Muhammad Rasul Allah, we testify that the Mohammed Salah Salim is Allah Servant and Messenger, which means that on the Day of Judgment, Allah will not tell us Hello, nut question is, why did you do follow Abu hanifa? Why didn't you follow Malik? He will ask you, why didn't you follow the words and the Hadith of the Prophet alayhi salatu salam,
which means that the four schools of thought the Imams are knowledgeable people, but they have differences among themselves. This is based on the methodology they took their verdicts from the Hadith. So one looked at it from this angle, the other looked at it from two angles. A third one had a hadith that others did not know of, and that is why
we follow them, depending on their following the Quran and Sunnah. Because at their time, they did not have any print houses that would print all these books that we have, they didn't have, internet did not have
lots of things that we have an enjoy, and they were deprived of they used to travel to from one area to the other, to acquire one or two hobbies. Now at the tip of adventure, you know, just press a button, and it lists for you 10 1000s of Hadith. And it tells you which is authentic and which is not through their knowledge and through their traveling. So to wrap things up, you have to prove that this was said by the Imam and if it was proven, then you have to cross examine it with the Quran and with the sun. It is not something divine that Mr. Mohammed said we would have we have to follow it. I believe that we have to pause for a short break and inshallah we will continue to talk
about this subject.
Closing the Gap.
Why closing the gap in this program Shaykh, Yusuf Estes and Omar Dunlap are going to discuss how to bridge the gap between peoples of different cultures and orientations. The gap between males and females, Muslims and non Muslims, the east and the west. Human beings feel like that they're being slighted one way or the other. The gap between the youth and the elders the gap between various status in working the work field then education and then trying to provide solutions for these particular problems.
Salam aleikum wa rahmatullah and welcome back. Just before the break, we were discussing. Brother Mustafa has a question about a saying that he heard that amount Mohammed says that it's okay. If you prayed sooner in your house, to come to the masjid and sit down without praying. And again, with all due respect to what you have
Heard or to the shakes that say this, it is a very simple process that we should follow to feel at ease and this process is cross examined wherever you hear with the Quran and the Sunnah. So if we cross examine what you have heard with the Quran and Sunnah, we will find that the Prophet says Allah, so Sam, whoever enters a mosque must not sit down until he prays to Raka. So, he did not mention
unless you have prayed certain home, and he did not mention, unless this or that he, it's a general instruction that we should follow. And just to add an extra bit of information, the prophet that his son was once delivering the Juma and so like, a lot of funny one of the companions enter the mosque, I sat down. So he told him there is also the Prophet, did you pray to Iraq as he interrupted the hotbar? And he stopped it his speech and asked this man, did you pray? The guy said, No, I did not. So he told him stand up and pray to rise, which shows you that now the two records are not showing that definitely because there's your I have an agenda before it.
Does it have an agenda? Soon afterwards?
If no, how do you say no Mohammed Juma does German after after you how many records for for
if you perform them in the mosque, you pray for records. But if you prefer to perform them home to pray only two records, it is the son of German. So this shows you that the Sunnah for sitting down in the mosque, it is a must. That is why the Prophet interrupted his speech and asked him to perform it again.
Brother, Fadi, is it permissible? For instance, if someone walks into the masjid, after the advantage, from the revolution, to pray, the touriga like to gather the intentions together to pay to pray two rakaat as a form of tightness did and sort of diverge and sort of horror and charitable and so on through? Yes, do you have anything left over? for a couple of weeks ago or so? Yes, it is, it is now preferable? prayers, you can join the intention. But as I said, depending on the joining, so if you are joining two preferred thing, this may not do, for example, if you want to join the center of fudger, because now you're entering the mosque after the event. So you want to pray to
rock as of sooner of fudger. And last night, you did not pray Asia center, two records afterwards. So you say okay, I'll join both, and have the intention of both. This is not permissible. But if you want to join these two records with istikhara
is taharah. As we as you remember his brain to records and seeking the guidance of Allah to choose for you. You're asking Allah to choose for you, I want to buy a car. After half an hour, I'm going to the showroom to buy a car, I've got the money in my pocket,
I pray to recognize and I ask Allah for guidance, and I tell him, after praying to the gods, Oh Allah, if this, buying the car is good for me in this life, and it's good for me and for my religion, then make things easy. And if it's not good for my, for me, and this life, and it's not good for my religion, then distracts me from it and decrease something that would be beneficial and make me feel happy with it. So this is thought and sorrow. Now you can pray the sooner of fudger or any other sooner, which is recommended prayer and join us taharah with it, why? Because the Prophet said Allah is awesome, whoever wants to do something,
he may pray to records that are not obligatory, any records. So he did not specify praying to records for this reason, which means that any two records would do providing their non obligatory prayer. So
took me a while to put it in nutshell.
If you join two or three years at the same time, in a prayer, and there's no conflict among them, then it's okay. So if you pray soon, that'll fudger and you add to that sooner, the sooner you do after evolution, and you add to that is the harder afterwards. It is okay to pray only to record. No, you had the question.
equation Yeah, question connected,
we have to pray when we come to the mosque before sitting down is it become obligatory So, if we live it or we miss it, we are sinful or Yes, you are see again remember, we talked about this
a while ago, we said that there are five verdicts on everything we do, either is obligatory or forbidden,
recommended or not recommended or permissible. So, whenever the Prophet says I do this, then this is obligatory and whenever he says, Do not do this, that is forbidden, unless there is something else to you know, make it a little bit weaker from obligatory to recommendable, or from forbidden to and recommendable. But as it is, as it stands, the Prophet says if you enter the mosque, do not sit down. So, saying do not sit down means that is forbidden, you may not sit down.
You just said if the prophet SAW Sam said do not do that. So, this means do that, then we have to do that just do not do that forbidden? Is it a rule that if he says
do this, then the opposite is is forbidden? Like if he says pray? So not praying? is forbidden, right? Yes. So it's always a rule like if you say the opposite is unless there is something else and this is also like the fundamentals of luck, unless there is a something that is called Kareena that makes it lesser. For example,
one of the easiest examples and the basics is the Prophet sallallahu alayhi wa sallam says,
I denied you before, from visiting cemeteries, now visit them, because it reminds you of the hereafter. Now this visit them is an order. So one would think that this is obligatory scholars of effect say no, it's not obligatory because it followed a denial, it followed something that was forbidden. So whenever it is forbidden, and then it's made as an order, it goes back to how it was which is permissible.
Now this is different than if the Prophet says Allah salatu salam, draw your beards.
Now, this is an instruction, it's an order, we look in the Hadith, we look in the Quran, there is no way where it says it's okay. Or it's preferable or it was forbidden. And before now it's became obligatory. So it's a clear and simple instruction in order. So this means it is obligatory when the Prophet says are so much that I'm that these are forbidden for the males of my nation, and permissible for the females. And he was carrying gold and silk. So this is forbidden. He says it's forbidden. No one can say, Well, he he will say it's not recommended. He didn't mean actually forbidden. No, he said forbidden that it is forbidden. We drifting a bit, but I hope it's the final
question. So according to this rule, and the Prophet sauce, and I'm said, grow your beards. And definitely according to this rule, not growing our beards is forbidden is a sin is a sin. Yes. Yeah. But no one has to be careful. You know, one sends very, we have small sins, minor sins, and we have major sins. But if you look at them and classify them this category and minor major, it would encourage you to do the minor ones. And you will never know when you will cross the line and do the major ones. Because the more you do minor sins, the more easier it is for you to sin. Now the best way to look at it not in regard of minor and major. The best way is to look at who you are
committing this sin.
Who are you
doing this awful act for? You are sinning and you are disobeying Allah azza wa jal. So don't look at the magnitude or the size of the sin. Look at the magnitude of the you who you are disobeying.
Going back to Hadeeth Jabez had been more time which brother Muslim has read to us. It tells us the Hadith tells us that the Prophet is asking many abdomen f the descendants of abdomen f who were taking care of the holy mosque in Mecca and he is telling them that you
Should not prevent anyone who goes around the house the Kaaba
prays at any hour of the night or day that he wishes, which tells us that the Prophet indicated Salaam sallam, he indicated that anytime of the day or night, which means that if anyone prays do not stop them.
This tells us that the five times where it's denied for us to pray, there are exceptions. Otherwise the Prophet would have told them do not prevent anyone from praying unless he's praying in the five forbidden times. But by telling them do not prevent people from praying tells us that there are prayers that you may pray anytime during the day or night especially in in Mecca in Canada after performing to have such as Mustafa
Sana Sana to tawaf, what is sort of off note
You haven't been to a coffee shop with a chalet with
Friday as your spray to rock out after you've completed seven times going around the car. Yes, sir. That is, after you finish seventh around around the Kaaba, you go behind maqam Ibrahim. It's a place where Abraham peace be upon him stood to build the Kaaba, and it's money oriented over there. So you pray to the gods there, this is so net worth, which means that whenever you perform tawaf, you usually it's the sooner that you, you pray these two records. So the Prophet says, Do not prevent anyone from praying at any given time, day or night, which tells us again, that this is one of the the evidence saying that these five times are not completely forbidden. On the contrary, there are
exceptions. And these exceptions are known from the center and our own from the scholars that taught us this. I'm afraid that this is all the time we have for today's program. So until we meet next time, Manila or Salam aleikum wa rahmatullah wa barakato.