Hamzah Wald Maqbul – 2016 Ramadan Fiqh Intensive Kaffrah Tarwh Itikf.mp4
AI: Summary ©
The speakers stress the importance of fasting during traveling and avoiding penalty fees, as well as the importance of fasting for personal health and avoiding sexual contact. They also discuss the use of "naika" in modernism and the potential consequences of itikaf, which is the last 10 days of the month. The speakers emphasize the importance of acceptance during the night before the Book of Firedi's book and the importance of itikaf, which is the last 10 days of the month.
AI: Summary ©
So the person who
breaks their fast during the day in Ramadan,
during a Ramadan fast day, is the only
Ramadan fast day, not any other fast day
other than that, even if it's farf. What
is a non Ramadan farthest fast day? A
non Ramadan farthest fast day is if you
vow to fast a day, then it becomes
farf. A ram a farther non Ramadan fast
day is a Ramadan fast day makeup in
other in another part of the year. A
farthest non Ramadan fast day is
the the 10 fasts of in that stand
in the place of
hadi,
for Hajj
or the Jaza'u Sayd, that if a person
kills a wild animal during in in in
in Iran,
the penalty for that. Right? The penalty for
homicide,
the penalty
for for a kafarah, for breaking a breaking
an oath,
3 fast days,
33
consecutive fast days. The penalty for for
for which is a type of divorce they
used to have in Jahiliyyah where you say
to your wife, you're like my mother's back
to me, and then she has to stay
in your house and serve you, but but,
and you but you don't, have relations with
her anymore.
And that's completely haram. And if a person
does that, you have to fast 2 months
consecutively.
What's a hadi?
Hadi is the sacrifice for Hajj.
Is a sacrifice for Eid, for the people
who are not on Hajj. And hadi is
a sacrifice for the sacrifice in Hajj. They're
very similar to each other, but there's some
slight differences.
So those are
those are far the fast days that are
not part of Ramadan.
If a person if a person breaks those
fast days on purpose,
they only have to they they only have
to make that fast day up. There's no
other penalty.
But there's a special penalty for breaking
a Ramadan fast day called a kafara,
and we'll talk about that right now.
So the person who breaks his fast during
the fast day of Ramadan
forgetfully,
he just has to do khabah, which is
make up the fast. He doesn't have to
give the kafarah penalty.
So just like that, a person who has
to open their fast because of a necessity,
due to sickness or because of travel,
they just have to make the the the
the fast day up. So what's the travel
that allows you to not
have to,
what's the travel that allows you to not
fast?
It's the travel that you're,
you can shorten your prayers in.
Okay? So the travel you can shorten your
prayers in,
according to the Maliki Madhub is a travel
of 20 28 miles.
It's shorter than the other it's shorter than
the other, Medahib.
The other Medahib it's 48 miles,
According to Malik, it's shorter.
It's 48 miles according to Malik as well,
but the definition Malik gives for the mile
is different.
The other, Fokahan, Muaddithin, they say that the
mile is,
52100
feet, whereas Malik says it's 3,000 feet.
So his mile is shorter. So in in
the miles that we use, it comes up
to 28 miles.
What if it's like a daily commute?
That's fine. You don't have to. You're just
allowed to. Yeah. Okay. You're allowed to not
fast. And this is another this is another
issue. Right? For example,
when you're when you're when you're traveling, is
it better to keep the fast, or is
it if you're able to, or is it
better to not fast? The Safeway say it's
better not to fast
because of the the
the hadith of the prophet that Allah loves
that the slave takes
rufsa or dispensation,
just like he loves that the slave take
hardship on himself.
And
Malik and Abu Hanifa say it's better to
fast.
And the reason for that is that Allah
says in his
book, that he mentions that
the the the dispensation for the sick and
for the traveler,
that you don't have to fast. But he
says also that it's better for you to
fast.
It's better for you to fast. So if
it's all equal,
that's then then it's better to fast. So
Hadith of the prophet, sallallahu alaihi wa sallam,
there are certain situations in which it's better
not to fast. So Hadith of the prophet,
sallallahu alaihi wa sallam, that he was traveling
with the Sahaba
and, they pitched camp,
they stopped, and half the people were fasting,
half the people weren't.
So the people who were fasting were so
tired, they just kinda laid down and passed
out.
And so the people who weren't fasting, they're
the ones who set up the camps, started
fires, started cooking, this, that, and the other
thing.
And so the prophet
said, today, the people who didn't fast carried
the people who fasted. Meaning, because if they
weren't there, the people who had fasted, no
one would have fed them. They wouldn't have
had the tents to sleep in, etcetera.
So the people who didn't fast got their
reward from them as well without having to
fast.
So I think the the lesson from this
is that if it's going to be an
undue hardship, then don't fast.
And if it's not, then go and fast.
All things being equal, it's better to fast,
though.
There's another hookum that that's that's important to
understand
with regards to the permission not to fast
while traveling,
and that is that the hukum of a
Musafir has to be on you
before the crack of dawn.
If you're in your home
and dawn passes over you, you have to
keep the fast.
Right? Which is different than the other mavahib.
In the other mavahib, if you intended fast
that travel that day, then you can just
intend not to start the fast in the
1st place. The Malachy Mezheb, you don't have
that option.
You have to set out before?
Yeah.
Yes.
The distance for was that only the distance
for traveling to break the fastest 28 miles?
No. It's it's it's for traveling in general.
And so where does it begin? From your
home or from The the total distance is
from from from point to point.
From point to point? But the but the
hookahum of being a Musafir starts when you
leave your city. When you leave your city
limits. So does that is that the same
thing as leaving a suburbian city,
Or do we wanna There's 2 opinions. There's
one opinion is that all the cities that
are together, they all count as one city.
And then there's one opinion that says that
each city limit, as long as the city
is separate, has its own police, its own
courts, its own
markets, etcetera, etcetera, then it's it's a separate
city.
So so we say that the person who
doesn't keep a fast because of
the person who breaks his fast mistakenly,
the person who didn't keep the fast because
of difficulty with
a harsh difficulty due to sickness,
or the person who didn't keep the fast
because they're traveling, meaning the hookahumah being a
traveler was there and they chose not to
start the fast.
And that traveling is the journey that you
can shorten your prayers in.
So the person who's traveling, I'm sorry, is
separate. This is separate.
The person who's traveling, that person
has the has the option to not fast
even if he even if he can keep
the fast. It's still his option that he
doesn't have to fast if he's traveling.
But he has to make the day up.
And he says that that that there's a
preference we prefer that that he fast. And
when he he says we, he means the
madhab of Malik.
And the person who travels less than the
27 miles,
that person and he thinks that that it's
permissible
for even a shorter trip, that he doesn't
have to fast, if he's under that mistaken
impression, he just has to make the fast
day up. He doesn't have to give the
kafara, which is the larger penalty
for for intentionally breaking the fast with no
excuse.
So anyone who breaks a fast for any
reason that is there's it's
a misunderstanding
or that there's some sort of excuse for
it, even if the excuse is not complete
enough to forgive
that thing that day. They just have to
make the day up.
The only person who has to give the
kafarah, which is the larger penalty, is the
person who knows it's Ramadan
and either, a, doesn't make intention for it
despite knowing it's Ramadan and being able to,
or b) somebody who makes the intention to
start fasting and then he intentionally breaks the
fast by drinking,
eating, or sexual *, or
the things that go with that.
Yeah.
If it's something that has video, then it
includes video. If it's something that doesn't, then,
you know.
And so the kafara is what? So the
person who purposely breaks their fast in Ramadan
with no valid excuse
by eating, drinking
or sexual * with those things that are
like sexual *,
like stuff like
* or
and on top of that they have to
give a penalty, the kafara.
And the kafara is to feed 60 people.
To feed 60 people of mud. So it's
basically 60 times the fidya or 30 times
the zakat al fitr.
30. And what is that? Can you repeat
that? 60 times fidya, 30 times zakatil fitter.
Oh, so fidias have zakat al fitr. Yeah.
So zakat al fitr is, for example, $10,
then the kafar will be?
Times?
No.
Which will be
yeah.
Wait.
It's 60 times and 30 times.
Yeah. But also 5 but, yeah, still 5
times 60. Right? $5 meal for a $5
meal for each person,
generally.
So whatever is the the prevailing rate of
is in your in your locality,
it's 30 times that.
I I I probably need some of it's
2 meals.
Like you have to give them 2 meals,
so it's basically
The fact that the
kafara is 60 is feeding 60 meskeens,
Khir, I don't want to comment on other
madahif, because maybe there's something, I don't know.
Is there is there a time limit on
the, the file?
You have to do it before the next
one of them?
No.
You should do it as soon as possible.
It's far far to do it as soon
as possible, but
if a person doesn't do it as soon
as possible, then they just do it when
they do it.
What are some outlets for getting to follow-up?
So basic basically,
yeah, like,
that's a good question. What are some legitimate
outlets? Fidya, kafara,
zakatul fitr, it's all the same the
same people that can receive it. It's basically
poor. They have to be poor people, masekeen
or fukara,
Muslims.
Yeah. And so, like, something like you could
give it give it through, like, Islamic Relief
or through some reputable charity organization. You just
give it to the charity as, like, a
general No. No. No. No. We specify we
specify that this is a kafar or fidya.
I checked the song from each day. They
do $10 per person. Mhmm. $600
per
every day. Does that count? Yeah. Makes sense?
Yeah. What about a food pantry? Can you
give, money to them? The problem with the
food pantry is that you they're not going
to they're not going to,
specify whether a Muslim receives it
or
not.
But
like for example, if you know if you
know Muslim people,
you can buy the food for them or
you can give them the cash equivalent.
Yeah.
And does, like, for these things, they have
to be local. Right?
They don't have to. They're preferably local, but
it's valid if you send it
overseas. Yeah. So that's the preferable
option out of 3 options as to what?
To feed 60 poor people. Then the second
preference is to free a slave,
kinda hard to come by notice.
And then the third
option is to
fast for 2 months continuously.
Now the Maliki Medheb is the most hardcore
with regards to
kafarah.
Maliki Mehtab, if you make multiple
infractions,
you have to pay you have to pay
a kafarah for each one. So you could
even do multiple ones in a day,
theoretically speaking.
Right? Whereas the other madahib, like, basically it's
cumulative. Like if you, like, didn't like you
wrote off your fast for, like, several years,
then you have to make Kabbah for all
the fasts you missed and then 1 kafara
for
for for all the months. So now you
have to give a kafara for each infraction.
And the Hanafis, for example, say for for
a person who didn't make the intention to
fast
in the first place,
even if this is they unlawfully didn't make
the intention. But if they didn't make the
intention to fast,
then
then they don't have to give kafarah. They
just have to give they just have to
make paba.
Whereas in the Maliki Madhav, just a failure,
the mere failure to make the intention to
fast on purpose, like with no excuse. Like
one thing you slept through or something or
whatever. Right? But the mere intention of of
deliberately not making the intention to fast is
itself something that makes you have to give
kafarah.
The Shafiris, they say that the kafarah is
only for sexual *
between a man and a woman. That's it.
That's what the Shafi'i say. And the the
root of this entire discussion regarding kafarah
is that
the Nabi sallallahu alaihi wa sallam's hadith is
narrated in the Muwata as well.
That the the the the prophet sallallahu alaihi
wa sallam,
somebody came to him
and he said, oh you Rasulullah, I'm burned,
I'm burned.
And Rasool Allah
was attending to some other business.
He said I'm burned, I'm burning, like I'll
be burned in the fire. Like I did
something
really bad. The Prophet is attending to other
business, so he says just wait a wait
a little bit, I'll get to you. When
he was done with this other business, he
says where's the burned one?
And so they they bring him forward. So
what happened? He said, You Rasoolah, I was
fasting and one thing led to another and
me and the missus, we
you know,
we did
the holy matrimony one. Why did you get
so awkward? Yeah. So anyway, okay.
So, so the Messenger of Allah sallallahu alaihi
wa sallam told him
told him, give give
give the can you free a slave? No.
Can you feed 60
60 poor people? No. I can't afford that.
He says, can you fast for
60 days
continuously?
He's like, yeah, I was so like, can
you fast one day? I'm gonna fast 60
days continuously.
And so
the Prophet Sallallahu Alaihi Wasallam then asked for
the Sahaba to bring
dates enough to fulfill the kafarah
It's a lot of dates, he asked them
to bring for him, give it on his
behalf
And so he says, just give it to
give it to anyone, you know. And so
the guy says, I don't know any family
in Madinah that's more,
impoverished than mine.
So the prophet smiled, like that was his
laugh, is that he was smiling till you
see his teeth, so all of a sudden,
so he smiled and he laughed and he
said, okay, just go and take it then.
But, the
that that's only
the had the authority to do that. Otherwise,
afterward, you can't
eat your own kafarah
But,
but yeah, that's that's the hustle in that.
So the Shafis take a very literal approach
to it saying that what?
That the
kafara
was that his only dimension in the Hadith
is only for sexual *.
So that's why they say what they say.
Right?
Then the Hanafis and the Malekis, they said
they make the * analogy on it that
it's basically anyone who intentionally breaks this
breaks this fast.
Be given after death? Like, you write a
new Not not just can it be given
after death? It's
obligatory to be given, and it's taken off
the top of the inheritance.
Meaning, before any of the inheritance is divided,
it should be given then. If you find
out about it later, then the the heirs
should get together and pay it on the
behalf of the deceased.
So he's saying basically that that the kafarah
is only for purposely breaking a fast day
of Ramadan.
So even if you're making up a Ramadan
fast day, if you purposely break the fast,
there's no kafarah in it. It's only in
the actual month of Ramadan that the kafarah
takes effect.
A person who loses consciousness
at nighttime
and doesn't come back to until after the
fajr has started, that person has to make
up the rest of the fast day.
Person has to basically they can't they have
to fast for the rest of the day
and then they have to make up that
fast day because they didn't they did they
weren't able to make intention
because they were unconscious at that time. Would
you like just fall asleep?
No. This is this is there's a difference
between falling asleep and between being unconscious.
Falling asleep, the difference is that someone can
theoretically wake you up.
So even though you're like not aware of
what's going on in sleep, but like if
you're startled, you have the option of waking
up.
So there's some sort of control in it.
So it's not considered to be complete
unconsciousness versus somebody who is
who is completely unconscious, like you wake them
up and they're not gonna get up, they're
like in a coma. Right? That person,
if they're if they miss a part of
the fast day because they don't have intention
to fast for that day, that that fast
day is not valid.
So in sleep your intention counts,
but in unconsciousness it doesn't.
Because in sleep you have the option of
waking up at any rate at any point
in time, theoretically
speaking. Whereas unconsciousness you don't have that option.
So the hookahum for unconsciousness is that those
prayers that you miss while you're unconscious,
you don't have to make them up. But
the fast that you miss when you're unconscious,
you have to make them
up. Because the fast is not something that
happens all the time. It only happens 1
month in a year.
Whereas the prayers, there's so many of them.
Maybe if a person's out for like a
year or something like that. It's easy to
or it's possible to make up 30 prayers.
It's very difficult to make up like 365
days worth of prayers.
So if you make your intention on the
1st day of Ramadan, and then say on
13th day you pass out. Yeah. You still
have to make up that day. Yeah. You're
gonna make an intention Yeah. The whole month.
Yeah. Because your intention your intention, all of
it cuts off once you're unconscious. Oh, what
if it's a lengthy, like, Oh, what
if it's a lengthy, like, colon? Just make
it make it up when you get back
when you come back to it. If it's,
like, you know, years long?
Theoretically speaking, yeah.
So the prayers you miss, you don't have
to make them up except for the prayer
that that's in session
when you come back too.
So
the,
it's
incumbent on the person fasting
to protect his tongue,
and to protect his limbs.
And so the word limbs
in
the spiritual discourse of Islam doesn't mean exactly
the same thing as limbs in English. Right?
In English your limbs are your arms and
your legs.
In the spiritual discourse of Islam your limbs
are all of those things that are pathways
to the heart.
So it includes your feet, it includes your
hands, it includes your ears, it includes your
tongue, it includes your
eyes, it includes your
stomach, it includes your private parts,
Because all of these things they have a
direct like a direct line to the heart.
Whatever they do, the heart is directly affected
by them.
So it's incumbent on the person who's fasting
not to just stop from eating and drinking,
but from
any of these things doing anything that distracts
a person from the remembrance of Allah
Subhanahu wa ta'ala. And the person should
magnify
in the month of Ramadan those things that
Allah has magnified.
So while you're fasting the prayer should be
even more important,
staying away from the Haram should be even
more important, Should be very more careful about
what you eat and drink. You should be
even more,
you know, cautious about what you're doing, what
you're saying, where you're going, where you're sitting,
what your eyes see, what your ears hear.
The
the, Imam Ghazali says that
that, food
lawful food is like,
like a medicine.
If you take it in a proper amount,
it will help you and if if you
OD on it, it's gonna harm you.
He says the haram is like poison.
Every every bit of it,
large or small, is just gonna harm you.
So if person who fast the whole day
and then opens their fast on questionable stuff,
whether it be,
you know, something that's purchased
through questionable means or obtained through questionable means
or my mortal enemy, machine slaughtered chicken.
All of that stuff, you know, all the
kind of shady type stuff. Just stay away
from it.
Yeah. What if you're, in a situation where
where you're dependent on someone's income?
Like, they're they're making their income off of
interest,
but the only way that you can get
food and stuff is through that income.
So there's different levels of being in the
situation, the person being dependent on the the
income of somebody who's doing something haram.
If their income is mixed
and you have no other option,
then
it's hoped from Allah Subhanahu wa. This is
not a fatwa, but rather a dua, inshallah,
that it's hoped from Allah that
you're what you're taking from that person out
of need
is
from the halal part, not haram part.
If a person's income is purely haram,
then a person should do whatever they need
to to
disassociate from having to take that. And
whatever they're not able to disassociate or for
however long they're not able to do so,
inshallah, that
it will be forgiven.
But a person is expected to try to
get away from that to the degree that
they're able to. What what are the chicken
places?
I know you mentioned a little bit of
Hanag.
Ask that question when we all get together
and have a general question and answer.
Okay. It's a good question.
And a man should not approach women.
And so he says women here because it
includes
wives and slaves. There's no more slaves. So
your wife you shouldn't be approaching women whether
you're fasting or not if they're not your
wife.
A little good. Friendly friendly reminder.
And then for the ladies and men folk
as well.
The, you know, you're not supposed to you're
not supposed to obviously, it's gonna break your
fast if you have sexual *.
You're not supposed to touch each other in
a sexual way,
which means, like, you know,
there's a type of hug that, like, a,
like, a grandma gives to her, like, grandchildren.
That's okay. And then there's a type of
embrace that 2 people who, you know,
are in love with with each other and
that way do you can't do that. What
if it's like a see you later? Wanna
work? That's fine. Yeah. If if you hug
your wife or you kiss your wife in
the same way that, like, you get a
kiss from your grandparents or hug from your
grandparents,
that's fine. Yeah. It's not intended to be
like Yeah. But if it's like it's like
yeah.
No. Can I ask a question? It's a
little bit about the topic.
Later.
You can, though. But I just wanted to
make sure we get through the material. Otherwise,
it would be sad, be ashamed.
So
so yeah.
So and a person you know, the same
thing with the kisses. If it's like a
like culturally, like a kiss goodbye, you know,
that that's the same thing that you would
give to your brother and sister.
That's permissible.
If it's a kiss that's,
that that's, you know, something more than that,
then then you can't do that either
during the fast day.
And obviously then after the fast is over
then
all that stuff is permissible again.
But, yeah, a person should be careful about
it's you know, even even if a husband
and wife, they
know they're not gonna do anything to break
the fast,
even then it's it's at the bare minimum,
it's a distraction from from what the spirit
of the fast is, which is abstinence from
these things.
That's a that's a
that's a repeat masala that there's no
it's it's it doesn't harm the fast if
a person wakes up in the state of
Janaba, major ritual impurity,
from sexual *,
he mentioned,
and from menses as well, as long as
the menses are over.
And a person who
drives some sort of, like, sexual pleasure during
the day of Ramadan
by touching or by kissing or by some
sort of sexual contact
to the point where Mavi Mavi comes out,
which is the
pre * fluid or whatever fluid a woman
has from
from, like, foreplay or whatever.
If the MEVY comes out, your fast is
invalid.
If it was your intention to receive the
pleasure?
Yes. What so if it happens, like, you
know, I guess you'd say on its own
where it wasn't really necessarily the result of
something?
So if it's the result of some sort
of sexual something or another, whether a person
is daydreaming or whether a person is whatever,
then
then then, yes, it breaks your fast. If
it's if it's,
if it's something that just happens, like, you're
not there nothing sexual is going on anyway,
but that stuff just comes out for whatever
reason, then it doesn't break your fast. Even
if you so even if it's like
sort of daydreaming, very dosed off
or,
you know
If if it's something that like I said,
if it's something that happens because of some
sort of
intentional something that you you chose to do
Okay. Then it will break the fast. If
it's something that you didn't choose to do,
it just kinda happened,
then it doesn't break the fast. So for
example, like, a person may be sleeping, right,
at the same
on the same token, and he'll he'll mention
it, a person who has, like, a wet
dream, nocturnal emission, whether it's something that he
saw in a dream or it's something just
happened.
That that doesn't break the fast if something
happened while you're sleeping and then while you're
awake
if something happened because of some choice you
made
to
be in a certain situation or whatever
then you're responsible for it. But this is
a difference of opinion amongst the olema.
Malik I think is out of the Masaikh
the only one who says that Mahdi will
break the fast.
And because it's a difference of opinion, his
fatwa is that Mahdi breaks the fast. You
just have to make it up, you don't
have to give kafalah for it.
Yeah.
But the point is just stay away.
What if it
it's not like, you know, the nocturnal emission.
Let's say you wake up and,
speaking, I used to say, like,
like, words are like, you wake up with
a blow.
And then sometimes
some some stuff might come out on its
own because it's after you wake up. Right?
Yeah. And it's not necessarily like you did
anything to do that. You just Yeah. No.
No. Yeah. I I I one would hope
that's forgiven inshallah.
But that wouldn't fall under like you seeking
it or anything like that. No, not at
all.
Any of those things, if you keep doing
them until the Madhi comes out, you have
to just make out the kada. If you
keep doing them until a person basically
has * and ejaculates,
then at that point,
there is you have to give the kafarah
as well.
This is a text of a Sahih Hadith
and it's also a text of this Book
that whoever stands in the nights of Ramadan
in faith and in hope for reward from
Allah Subhanahu Wa Ta'ala,
that person will,
whatever sins they have,
okay,
have that came from before will be forgiven.
Meaning whatever minor sins they had from before
and that whatever major sins that they make
Tawbah for at that point, they'll be forgiven.
And so
that standing in the nights of Ramadan is
something that you should hope for its virtue
and for its bounties.
Is this talking about,
or We'll get to it.
And that a person should hope that it
will be an expiation for sins.
And this Priyam is to be held in
the Masajid in congregations
behind an imam.
And if a person after after the
these congregations have been established in the masajid,
if an individual wants to pray at home
individually,
then that's better for him
as long as their intention is very strong.
They're not just gonna be like, Yeah, I'll
pray at home and then after like 6
hours or whatever, you know, and oh, I'll
wake up and pray
and this type of stuff.
So, yes, the question is, does it refer
to Tarawi? And the answer is yes.
This is this is this is what the
ulama considered this hadith. Right? This is a
hadith man,
Whoever pray and fast Ramadan
in faith in Allah Ta'ala and hope for
reward from him, that person whatever sins they
had from before will be forgiven to them.
Whoever
prays in Ramadan, stands in prayer in Ramadan,
in
faith in Allah and hope for reward from
him,
whatever sins came before will be forgiven.
And this is an Ishara toward the
And the person who
stands in Laylatul Qadr
in prayer,
in faith and hope for a reward from
Allah
whatever sins that person had that came before
will be forgiven.
And so
the kind of the story with Tarawih is
that
the Messenger of Allah he
gathered the people to pray
in congregation in the Masjid
for 1 night, 2 nights, and then the
3rd night they waited for him
Sallallahu
Alaihi Wasallam to come out and he didn't
come out. And then they wanted to knock
on the door because
the Masjid of the Prophet
was the Masjid and there were rooms attached
to it which were the rooms of Azwaj
muta harat. So they opened up into the
Masjid.
And so they they they were afraid to
knock on the door and disturb the Prophet
Sallallahu Alaihi Wasallam.
They were afraid that he would open the
door and be disturbed and his eyes his
eyes would fall on them
in a disturbed state. They were afraid of
what that meant.
And so
they, like, from a distance someone just took
a pebble and threw it out the door
just so it would make a noise.
So they did that three times and no
one came out, so they just went home.
So when it came to Fajr time, they
said, ArbesulAllah, we waited for you,
And he said, I know you waited for
for me.
I didn't come out because I feared that
the that if I came out again, this
would become farbhanu.
So whoever likes to pray like this, let
them pray.
And so this was the situation that the
people used to get get together in small
groups
as individuals or in small groups, 2, 3,
4 people like this, and they would just
pray in the nights of Ramadan.
And then this happened during the reign of
Saeed Abu Bakr
and this happened during the reign of Saeed
Omar
and then during his reign,
what he did was he,
I mean his reasoning was essentially that the
reason the Prophet
stopped
stopped this thing from happening in a big
congregation is because he feared it would become
farr, and that's obviously not a concern anymore.
And people are praying it separately. So he
said, how nice would it be if we
just gathered everyone together in 1 large congregation
and just prayed?
And so he gathered them together.
So the the salaf meaning the sahaba, the
tabi'in, the tabi'at tabi'in,
they used to get together and pray this
salat,
in the masajid,
with 20 raka'at and then 3
raka'at of Shafa'at 2 raka'at of Shafa'at and
one of wither.
And they would
pray 2 rakats of Shafa'ah, and then 1
rakat with their with Islam between them.
Then afterward,
during the later time of the Tabat Tabi'in,
they started praying in the Masjid of the
Prophet
36 rakat,
not counting the Shafa'anwitter,
3 rakats of Shafa'anwitter.
And he says
and there's some flexibility in that. So in
the Malek effect, the shavaros is
2 in 1, yeah. 2 in 1. Yeah.
So the idea as Malik's was that he
he preferred the the
the to be 36
plus
33 rak'ats 2 rak'ats of Shefa and 1
of wither.
And the reason for that is what?
Is that Malik used to holds Umar bin
Abdul Aziz
in very high status as a Wali of
Allah and as a Farih as well.
So Umar bin Abdul Aziz, that's what he
did is he switched it from 20 raka'ah
to 36
Because in those days, their Tarawi used to
be really long. It used to last all
the way until Fajr time.
And so what happened was people would get
trapped in in a in really long 2
rakat, and they'd have to use the bathroom
or they'd have to go or they'd start
to feel pain or whatever, and they'd have
to they'd have to bounce and they'd be
stuck in it. It was causing
difficulty for people. So he says break it
up into more raka'at,
so that people can have more exit points,
you know, for them to go do their
thing.
And because Malik considered Umar bin Abdul Aziz's
fatwa to be canonical
and to be to be like authoritative and
to be a precedent. So he upheld that
that ruling.
But as the Taraweeh got shorter and shorter,
then the people reverted to 20 raka'at rather
than
30. And the fatwa, this is
an example of the fatwa of Malik and
the fatwa of the madhab are different.
Malik's fatwa is what? 36.
The Madhab the Fatwa of the Madhab is
20.
That's why even if you go to Morocco,
even if you go to Libya, even if
you go to, you know, the Maliki countries,
Tunis, they don't pray 36. Nobody prays 30.
The AMLO has not been on 36. It's
what?
20.
We'll get to it.
And it should be 2 rakats between every
2 rakats.
And so then he mentions this
hadith of the Prophet
that the prophet
never used to pray more than 12 12
rakaat.
Not in Ramadan or not outside of Ramadan.
And so
this this,
this is an isharah toward the tahajjud of
the prophet sallallahu alaihi wa sallam.
There's another narration about the Prophet Sallallahu Alaihi
Wasallam never prayed more than
10 rakat
Sorry, 11 raka'at. Yeah.
And what is that? That's 8 +3. Right?
But that's 8 raka'at of tahajjud and then
3 raka'at of
of Shafa and Witter. Right?
So the the hadith itself that's quoted,
it kinda gives you a little bit of
idea of what the answer to your question
is.
Because people read this hadith and they're like,
oh, see, there's a hadith, prophet, and I've
never read more than, you know, whatever. This
number of rakat, not in Ramadan, not outside
of Ramadan.
Right? So do you pray tarawee outside of
Ramadan?
No. So it's very obvious this hadith is
not about tarawih.
Right? The prophet sallallahu alaihi wa sallam otherwise
only pray tarawih for 3 days. We say
that the setting of the 20 raka'at is
the Ijtihad Usidna Umar radiAllahu ta'ala.
So anyone who claims that that that 8
raka'at is the sunnah of the Prophet salallahu
alayhi wa sallam has no daleel. Why?
Because the Prophet
there is no number of raka'at from his
Talawi that is narrated anyway.
When we say 20, we say 20 not
on the authority of the Prophet SAW
rather on the authority of Sayyidina
Umar who is the khalifa of the Prophet
SAW
And this is an issue, this is something,
you know,
the fatu of the 4 madhhabs is that,
that sorry, 3 madhhabs is that, That Talawi
has 20 raka'at, and the 4th one, the
Malik sorry. The 4 Madhhabs 4 Madhhab is
also 20. The Imam Malik, he said 36.
Right? But there's
no Madhhab that says 8.
This is kind of a newfangled
fatwa that's like from the last century. We
know who started it.
I'm sure we can find out, but I
haven't done the research to it to to
look for it. All I can say is
that if you look in the books of
the Hanabi and the Shaufah, it's all
20.
That being said, right,
the problem with the problem with coming after
1300 years and saying that
Oluk, this is the Hadith, you
know? Is that you're
somehow
appropriating
an interpretation for the sunnah that is,
that you feel superior to that of the
Sahaba
Which if you read our books of aqidah,
that's a muhalifa, not of our fiqh, it's
a muhalifa of our aqidah.
Now this is one thing that I'll tell
you, right?
Mufti Palinpourri who is
the sheikhul Hadith of Deoban,
he said this and it's not something original
he said, I pray he's quoting somebody else,
but he always mention it. He says that
the people
of Bida'a, there are two
signs of the people of Bida'a.
One is whenever they get into
a discussion or disagreement with someone,
they always go overboard with it. They never
let things be like, okay, fine. That's your
opinion. This is my opinion. Always go overboard
with their differences of opinion.
The second the second quality of the people
of Bida'a is that they will run away
from Ibadah like a person runs away from
death. So there's 2 options, more Ibadah, less
Ibadah, they always pick the less Ibadah option,
always.
So I don't doubt that there are a
number of brothers that are there that are
sincerely believe that 8 rakaz is somehow better.
Maybe they didn't read Rasul, maybe they didn't
read Akida, maybe they have some other line
of reasoning.
All I can say is that it's a
mistake. And the reason I say it so
confidently is because
the the the Tahrir, the the the the
actual, like, written precedent
recorded by the 4 Mahavs is what? Is
20.
Right?
And although not all of them are like
this, but there are great number of people
who championed the 8th position just because it's
less than 20.
Otherwise, to say it is very problematic, the
Saitna Umar
established it, it was upheld by Saitna Uthman,
Saitna Ali
It's extremely problematic
to to to say that to say that
they were wrong and we're right.
Perhaps they didn't know the Hadith. That's extremely
problematic to say that.
It's not a fiqh issue anymore. Now it
becomes a akhida issue.
Does that mean in your local masjidh if
they're reading 8 that you should get up
and start saying, you guys all have devi
and akhidh. I hate you.
I mean, you say something if there's benefit.
If there's no benefit, you're not required to
say anything.
But this is something that this is this
is, this is something that I don't really
see a whole lot of
from Med Heb to Med Heb. I don't
see it as a difference of opinion. I
just see it as something
that's
been it's kind of a newfangled masala.
Like, you'll see that a person will be,
like, 15 degrees,
calculated. All these things, they'll come together, and
the only common thread between all these opinions
is what? That it's easier.
It's Mustahab it's Mustahab that the entire Quran
be
the entire Quran be read during the month
of Ramadan. The prophet
saying that Jibril used to come to him
every Ramadan and hear the entire Quran that
was revealed. And in his last year
saying that Jibril came twice.
We've heard it from him twice.
And so traditionally people do that khatam in
the Taraweeh as well. I won't say it's
a sunnah but it's must have been recommended.
A chapter
So we start a new chapter regarding
rukuf means to stick with something. To to
to stick would be be be, like, bound
by something.
So etikaf is one of the
non obligatory acts of goodness in the Deen.
And etikaf comes from the word o'kuf meaning
to to be bound to something.
And there is no etikaf except for with
fasting.
Yeah. So we'll we'll Yeah. So we'll we'll
get to that. Right?
So there's no anti Catholic suffer in the
state of fasting,
and there's no antigaf except for that is
continuous. So if someone vows, I'll do antigaf
for, like, 10 days, you cannot just do
one day now, one day there. It has
to be 10 days
continuously.
And the only the only exception to that
is if, like, you make the vow and
then Eid comes in the middle. There's a
difference of opinion. Can you just do it
and then go home for Eid, or can
you not even do it with Eid in
the middle? What about work?
And can you just make the atikaf for
every night?
We'll get to it.
Walayakunu
illafil
masajid, and an Atikaaf cannot be done except
for in a masjid.
Kamaka Allahu Subhanahu Wa Ta'ala wa antum
Allah said in his book that that that
that when he described the itikaf that you
guys that you
that, you know, don't do this and this
and that thing while you're
in a tikaf in the masajid.
Meaning that by the text of the Quran,
it indicates that is only in
Masajid.
And if you're in a place that if
you're in a place that Jum'ah is far
meaning in a city,
in a metropolis,
because the Jum'ah is not farther than the
like out in the Badia or whatever,
then,
then your itikaf is only valid in the
Jamir Masjid, the Masjid where Jum'ah is held.
Unless a person,
vows the days of itikaf,
for days that
Friday is not in them. Then you can
do it in any masjid whether they have
Jumr or not.
Yeah?
If, someone vows 10 days but can't come
through for 10 days, does the reward still
there? There's a reward for what he tried,
but the vow is not fulfilled until he
And does he have to, like, do something
because he broke the vow? Or is it
No. It's just the vow hasn't been fulfilled
yet.
Unless he vowed specific days, then he has
to then he has to then he has
to make that up and then
do a separate expiation for breaking that vow.
How does someone, like, make
make
an intention? The person says,
that Allah ta'ala I owe him to do
this or I owe him to do that.
And people usually take vows in order to
like ask Allah, you know, if I pass
my exam, I swear I'll do this, I'll
do that.
The point is I have no idea why
someone would vow to do anything. Yeah. That's
what I would But if you do, then
you gotta keep it. Then it becomes far
to fulfill it.
No.
No. It doesn't count as a vow unless
you mean it as a vow.
So,
so yeah.
Continuing.
So he says that that
the the minimum amount of that we
prefer a person do is 10 days.
Why? Because the prophet, sallallahu, he only did
atikaf in in blocks of 10.
9 or 10. Basically, he made the for
10, and if the moon is cited before,
then it becomes 9.
So he said the minimum that
that's preferred to make intention for is 10
days.
And whoever,
vows
for a day or for more than that,
then that person is obliged to fulfill that
that vow.
And if a person vows 1 night, a
person has to do the day and the
night. So the answer is the minimum amount
of that's valid in our is
from Maghrib to Maghrib.
From?
Maghrib to Maghrib.
Anything less than that is not a itikaf.
It's pious for you to be in the
Masjid,
but it's not it doesn't fulfill the form
of Itikaf.
So this idea that that
so the Hanafis have this thing called Sunna'itikaf
and Nafal'itikaf. The Sunna'itikaf is a Muslim form
of it. They for them it's also like
the Muslim form is only day and night.
And then they have Nafl al Atikaf that
you can stay for like an hour or
for a minute or whatever with the Niyav
Atikaf. And that's an active piety. We don't
consider that because we don't have we have
seen that the prophet
did that.
So we don't consider that to be an
act of worship.
And,
and so that's not that's not valid. So
if a person
makes a vow for anything less than makes
another for anything less than a day, then
they have to do the whole day and
the whole night in order to fulfill that
vow.
So if you have to go to work
or stop something like that, then it's not
valid.
So people do this in Ramadan. Right? They're
like, well, what if I have to go
to work? It's like, you spend the night
in the Masjid. When you're in the Masjid,
you're getting reward. Right? I mean, you're doing
your and you're in a good environment.
It's just not Itikaf. It just doesn't fulfill
the conditions of the form of etiquef according
to Malik.
So far, you're going to accept this matter
tomorrow? Mhmm. Mhmm. Mhmm. Mhmm. Mhmm. Mhmm. Mhmm.
Mhmm. Mhmm. Mhmm. Mhmm. Mhmm. Mhmm. Mhmm. Mhmm.
Mhmm. Mhmm. Mhmm. Mhmm.
Yeah. Block blocks of 10 is the the
the form of the.
Whoever whoever is in a
and they
break their fast,
then they have to start all over again.
So for example, if a person made
made
intention to make it tokaf for 10 days
or 4 days or 3 days or one
day or whatever,
and during the fast he eats on purpose,
then he has to start his atikaf over
from scratch.
And just like that a person who has
sexual * by night or by day
purposely or forgetfully
forgetfully have * in the masjid.
I guess anything is possible.
Yeah. So at any rate, however however that
goes down, that's that's the Ayatikaf killer right
there.
So the person the person who is in
a and they get really sick, they can
go home to get better.
And the person who's the woman who's in
a to
to
who gets who has
her menses,
she goes home then because she cannot be
in the state of Janaba and the Masjid.
So she goes
home. And both of them will stay at
home until that state passes over them, and
then they'll make if it's
the woman in Hayb.
And they have to go back straight back
the same hour
that they that that their that that condition
is removed from them. They have to go
back straight that hour,
and, to the Masjid.
And if they do that, then the amount
of they did before this excuse happened
of sickness or of menses,
they get to keep that. And then so
for example, if they did 3 days and
then on the 4th day, they, you know,
something happened. They got sick or the woman
had hail, then they go home, and then
they come back and then they can start
again the 5th day start again. They get
keep the keep the 4 days that they
did and then they can start the 5th
day once more. So the the time that
they were sick doesn't count toward it? The
time they were sick doesn't count toward it.
And so he mentions another thing that just
like his haram just like
sexual * will break your atikaf.
And just like it's haram for a person
to do things that are like sexual in
nature,
even with your wife in Atikah. Just like
that, the sick person who is waiting it
out at home and that that woman
in Menses who is waiting it out at
home,
they,
they, they are, they are all they're still
they're still haram to do all those things
while they're at home. So they can't get
intimate in any way, shape, or form while
they're at home. And if they do, then
that will break that will break their itikaf
then at that point.
So this raises the question regarding the etikaf
of women.
It is it is it's
Okay? For women it's not a sunnah.
The reason we mentioned that the iatikaf of
women is if a woman makes another, makes
a vow that she'll do Iittika,
she can only then carry that vow out
in a masjid,
the same way that a man does. But
it is it is not she's not supposed
to make such a vow. It's better for
her not to make such a vow. And
if she doesn't have a vow, cause a
vow will make it far. If she doesn't
have a vow, then it's better for her
to stay in her home and worship in
her home,
rather than staying the night at the masjid.
She can go obviously for
and for and stuff, but but, it's
better not for her to stay in the
masjid like that. In some cases, it's actually
a really bad idea for a woman to
stay over the night in the Masjid,
unless there's some special arrangements for that and
things, you know? Yeah. Is that praiseworthy, if
Masjid are, like, giving up,
Like, actively having, like,
maybe an anti calf quid now for the
sisters?
It might be depending on the situation.
Depends it depends on the the people in
question. It depends on the message in question.
It depends on are they are those women,
like, secure in that place of being taken
care of? Whatever.
You know? Like that that was there. But
if it's just, like, an idea that, like,
women are, sort of complaining that
they do not get the access to the
scholars, they do not get access to
the spiritual gathering of what the So we'll
we'll kind of get to that,
the answer to that question in a minute.
So a a a person who
a person who's in Atikaf cannot leave the
place of Atikaf except for for human necessity.
So they can leave to go to bat
the bathroom.
They can leave if there's no one to
bring them food, so just to go get
food and come back. They can't eat outside,
but they can get the food, come back,
and eat it in the masjid.
And and that's basically it. You can't if
you leave the Maratakif for anything that's other
than a human necessity,
then that that will invalidate the Ayatikaf.
Now
that can that's something if you think about
it, it's pretty strict.
Can you go to take a shower?
Until and unless, like, it gets to the
point where it's like
Yeah. It's good. Or,
you know, I guess
maybe, like, the maximum a person could do
is, like,
take a shower with the intention of being
wudu or something like that if it gets
really bad. But even then, it should just
be the amount of time it takes to,
like, watch themself. If it's longer than that,
it might Or a shower. Yeah.
Even if you have to do a hustle.
No. If you have to do a hustle,
you do the hustle. Right? But I'm saying,
like, what if some because some people, like,
you know, they're like, well, what if you're
really stanky or whatever. Right? So maybe the
maximum I can think of is that a
person can go remove their clothes and then,
like,
make wool do under the the shower or
whatever. That, you know, whatever. That way, they
don't mess spend any other time or whatever,
any extra time there or it's lengthened out,
like, in a reasonable way, not in a
way that's causes a problem. But really, you're
not supposed to be taking shower either,
except for for that,
you know, for that very minimum amount of
time. If you're in the hallway, you're not
supposed to say salaam to people.
You know what I mean? You just go
out at minimum time and come back.
And that person should
enter the place of
before the sun sets
from the night that they wish to start
the from.
And the person in the atikaf doesn't visit
the sick,
and that person doesn't pray the janaza of
people. Right? Why? Because janaza is held outside
of the Masjid.
Both Abu Hanifa and Malik consider it Maqruh
to read the janaza inside the masjid
for a number of reasons that we won't
get into right now. But even if the
janaz is happening in the parking lot, the
person anti cop doesn't go out to it.
It just have to be a or any
24 hours? No.
But if the parking lot is still the
property
That doesn't matter.
The is just a place that the the
of Masjid
is demarcated in it.
Because I've heard some people defining it as,
like, a property that's also attached to the
Masjid. It's okay. Not according to the. Not
according to the.
So does a woman makes a dish for
itikafen, she she can't do it at the
home?
So the Hanafis, that's their opinion is that
she can make a itikafen in her home
and there's a whole methodology they have for
that. Didn't consider that to be valid as
a tikaf. He didn't consider it? No. It's
if a person does that tarteb at home,
that's meritorious for her,
but he didn't consider it to be a
tikaf. He didn't consider a tikaf to be
something that women do. Right? Like the prophet
there's a there's a hadith of the prophet
that,
he
1 year he said his he had like
a little tent
Chabad, like,
for for
that he used to set in the,
in in the masjid that he would stay
in, like, a little hut basically within the
Masjid that he would do his Atikaf in.
And so
has said that and she's like, I got
an idea. So she's put her tent up
in the masjid too and like pretty soon
all the
like they had their tents up in the
masjid.
And so the Prophet
saw this, he came out and saw this,
and he said,
He said, Oh, did all of you just
do this because you wish to be really
pious?
Meaning,
he's, you know, he was just kind of
telling them, like, yeah, this is not this
is not piety. So he's like, okay. And
so he just took down his tent and
went back.
And so they all took down their tents
and went back to it.
But it was still, like, telling them that
they could, like, perform it. Right? The point
the point is there's a lot there that
a person can read into it or not
read into it. Yeah. But the but he
at at any rate, the one time women
tried making it to Kathmandemaszewski
objected to it.
What a person can argue that the reason
he objected to it was something else, but
the fact that still remains the only one
time women tried to make it to Kafan
the Masjid, he objected to
it. And they they understood that to be
an objection because they also took their tents
down the line.
So that's that's kind of that. To do
it to that, for example, this message. So
the only areas would be this floor and
the upper floor? I don't know. Actually, it
might not even be this floor. They may
have not made the intention of masjids for
this floor. I don't know. You'd have ask.
Because the thing is, when you make intention
for a masjid,
the that area that the masjid intention is
on, a person cannot be there in the
state of Janaba, a woman cannot be there
in her state of hayl.
You know? In the Maliki madhah, Malik considered
a haram for a non Muslim to enter
a Masjid at all.
The ayat that the other maddhaib used to
like the Shafays used to say that
a a non Muslim can't come into the
Masjid of Haram and into
Makkamukaraba Madinah Munawara.
Malik considered that
those daleels to be for every Masjid.
So he considered it a haram for a
kafir to enter a Masjid,
period.
Whereas the other Madahib then, you know, the
Hanafis considered permissible for a kafir to enter
even the Haramain,
and the Shafeh is considered Haramain to be,
not permissible for a kafir to enter
into,
whereas
Ahmed al Masajid, they per consider permissible. But
there's still it's problematic because then how do
you know if a kafir is
in Janaba or whatever, you know? So there's
a sanctity to a masjid. You don't want
to make everything masjid because then the the
masjid, the sanctity of the masjid will be
violated. You know, kids are gonna play, yell,
talk, joke, things like that. You have to
have a space for people to kinda
not
be on their best behavior
for lack of a better way of putting
it. Otherwise, they're going to they're going to
profane the the sacred space of the masjid.
So what if like
I think most masajid in America, my opinion
is that they should just make the niyyah
masjid for first, like, suffer to and the
rest of it. They shouldn't have the niyav
message on it. Yeah. Like, you know, like,
the Muslim area and then, like, always.
Yeah. Yeah.
There's this one masjid,
where, because the way they built it also,
like, falls into how it was intended.
They originally had just,
but then they made that a school and
then they built like a much bigger hall.
Yeah. That have the mezzanine and have the
main floor. And then just outside those doors
though was still what they then built as
the message. It was sort of like a
small indoor courtyard where there's a a dome
over it, but it's glass.
So the sunlight's coming in, and it's like
a area where you can sit down,
but they also intended that to be, like,
as they said, part of the message. Like,
this is the message because then they added
the basketball court in the kitchen later. Yeah.
Not farther end of end of that. So
would that be an area that the MarTechif
would be allowed to like? Yeah. If it's
if they made niya of wakf masjid on
it, then the MarTechif can go in there.
Okay. And even if that niyah then expands
to the basketball court, but it's not used
for salah? Like
you know,
I would give the fatwa if they made
the niyah of the masjids for the
masjids for them to like take down the
basketball court and not allow people to play
basketball there.
It's a it's a
it's
a for the Masjid that people are playing
ball in their shorts and sweating, running around,
doing stuff like that.
So it could be attached but not intended
to be Yeah. But that that part then
you can't go into without need.
See, the problem is that the Masjid is
a sacred space and America is
a very profane place
in in the sense that, like, we don't
see things, like, as sacred over
here. We have this whole, like, you know,
this is, like, part of
part of, like, modernism. You were at the
doctor Omar talk. Right?
The lack of sacredness in people and in
time and places.
Right? Desacralizing,
disenchanting
time space people.
And the fact that the Masjid House of
Allah
is different, you can't just run around and
be playing ball and stuff. You used to
look at Masha'Allah
Sultan Muhammad Fatih,
Right?
He had the, like, you know, and the
whole the the salatine after him had this
huge massages made. They spared no expense. Does
anyone know them have a basketball court in
it Or any other sporting
facility for that matter?
No. Because if you wanna build a sporting
facility, you build a sporting facility. If you
wanna
worship Allah Ta'ala, you make a masjid.
And you'll see this, right? In America we
have this zoo like masajid,
and and the Muslim world is not like
that.
I'll be honest with you, like these are
issues like racist desi uncles, they're like, Oh
man, these Arabs are crazy, they must have
their messaged in their countries must be like
that. I'm like, they're not.
If you go to a masjid in the
Arab world and kids are running around or
someone is doing something stupid, that that person
will get shut down
quick and hard.
Right? For some reason, after coming to America,
we do these things.
Otherwise, traditionally the idea is the idea is
the masjid is a masjid. You wanna build
a basketball court, we'll go build a basketball
court,
But the Masjid is like, there's something sacred
about it, so we just kinda turned the
Masjid, we disenchanted the Masjid and turned it
into a, like a community center.
Which is great. I'm all for community centers.
The community center. You know what I mean?
And said that Omar did this, like for
example, the Masjid, they're like, oh, in Madinah,
everything used to happen in the Masjid. Well,
kind of. They used to have, like, majlis,
mashra, and they used to, like, you know,
judge cases and things like that, but it
wasn't a free for all,
you know. It wasn't a free for all.
And, in fact, the the delil for this
is Sayidna Umar alayahu anhu.
People like the the people used to, you
know, like be waiting for prayers and things
like that, so they'd just be chit chatting.
So people would like like say poetry,
And he didn't like the fact that people
were saying poetry in the Masjid.
So he made it he actually had constructed
a courtyard
adjacent to the Masjid. So anyone who wants
to, like, you know, do their literary thing,
go in the courtyard and do it.
You know what I mean? Why?
And that because it's not the Masjid. The
Masjid is for for Ibadat, and not in
not in the in the, like, oh, everything
I do is for the sake of Allah
even my joking. No. It's like, no. Reading
Quran, making vikr, making dua, praying, that's what
the masjid is for. The rest of it,
there's some, you know, because if you let
all that stuff in there, then there's nothing
sacred about about the Masjid. Right? Sacred means
something that's set aside.
Right? It's nothing set aside about it. It's
just like any other place. Right?
And so I think I think I'm I
mean, mean, I totally see the need for
basketball courts because the youth, where are they
gonna go? And community center and social life
and build you know, make friends and have
experiences in a lifetime. Wonderful. All that stuff,
wonderful.
But the Masjid is not gonna be the
whipping boy for all of that stuff. You
have to have even if it's just the
size of this one carpet, there should be
one place where people will know. If I
enter into this size of one carpet space,
this is a holy place. We don't do
what we do in other places and other
times over there.
So, basically, like, you meant, like, just call
it community center within the masjid. It's like
its own thing. Yeah. The there should be
a masjid masjid part of it that you
don't
you know, people come with some sort of
idea now that everyone's like, oh. Can you
put put turn on the light, please? What
about this idea that a prophet wrestled in
the mud ship? We can do So last
time. So last time.
I I don't know about that.
Yeah. There there is there's there's I think
yeah. If you don't mind, like, searching for
the street terminal.
There you go.
Yeah. I mean, this is another thing. People
are like
people, I think, they they they're very quick
to say, oh, the did something,
so why can't we do it?
And, you know,
Nabi is not like us, you know, for
example, like I'll tell people to get their
kids under control, they'll say Al Hasan al
Husayn,
you know, they used to play with the
Prophet while he was in the Masjid, right?
And
what can I say? You know Nabi
his, you know, his houses were attached to
the Masjid.
So if the kids ran in without him
knowing, that's one of the issues of just
him having to be there. Right? There's no
other there's no no one else's kids ran
in and did that. You know?
And if you think you're like the Prophet
and you think that your
annoying kids are like Al Hassanal
Hussain, then you have like some other problems
going on in your head.
You know what I mean? If you think
that you should be accorded the status and
the protocol of the Nabi
in his masjid that he actually lives in,
And then, Hassan, you
have issues. Because there's I'll be frank with
you, a lot of people bring their kids
to the masjid just because they don't have
a babysitter.
You know? And they're like, what am I
supposed to do? I'm like,
look. I'm not saying don't come to the
Masjid, but the thing is people come here
to pray and to worship.
And if you cannot find a babysitter, it
doesn't mean that you have the right to
ruin their their prayers.
It's your responsibility. Pray at home. It's not
haram to pray at home Or pray stand
in the back row and keep your kids
with you instead of being in the front
row super pious and the kids are running,
jumping off the mimbar and things like that.
Right?
And what happens when that happens is that
the mimbar no longer is sacred anymore. People
don't respect it. Right? The mihrab is no
longer sacred anymore. People don't respect it.
People become very at ease inside the Masjid
space, and they don't fear Allah Ta'ala. You're
supposed to enter that place. That place should
be
a place that you're in the sacred and
holy presence of Allah
Obviously, Allah Ta'ala's you know, the His presence,
is everywhere equally.
But there's a place where the of Allah
Ta'ala is like rahma or special in that
place. You know? And and and those places,
just like a a good deed is multiplied
in its reward, just like that a sin
is multiplied in its reward as well.
And, you just you can't.
Don't you think this should be like a
healthy balance?
A lot of us who grew up in
preview, like, we always said that
we learned almost all of our by
coming to the message as little kids and
being yelled at. Yeah. Like, we did something
stupid. Mhmm. You know, uncle would come in
like, oh, you did not just do that.
I'm about to backhand you and send you
back the folks' lead or whatever.
And it that's how a lot of us
learned our and
then it got to a point where we
just had this culture
of sort of shaming anyone who brought their
kids.
You know, if they were like under the
needle,
praying, they didn't know what prayer was.
Like, I mean, pretty sure some of us
grew up with that running in between the
lines. Right? People are praying. Yeah. You know?
And and that that for me personally, even
for a lot of others, like, I I
I see
what we're talking about here is that, like,
we can't at least have a calm kid
and don't bring him.
I don't I don't know if that's necessary.
Sorry to cut you off. Go ahead. It's
okay. I don't think that's necessarily what I'm
saying.
More what I'm what I'm saying is that
that,
okay. There are some kids that they're too
young to even understand what's going on. Yeah.
There's no point in bringing them. You're not
benefiting them by doing, you're just doing it
because you can't find a babysitter.
Okay. Okay? There are some kids though, for
example, especially the kids over the age of
7. Under the age of 7,
they're just gonna run around. If you tell
them something, they're not gonna understand. And not
every kid is equal. Maybe there is a
5 year old kid who has let let
him come, and there's a 5 6 year
old kid who just doesn't get what's going
on. Why bring him? And then the yelling
and screaming, he's just gonna have bad memories
of of the masjid by yelling and screaming
at him. Because a lot of people, when
you, you know, a lot of kids, if
they're developmentally not there in terms of understanding,
then
then then yelling at them just causes them
to know, oh, Masjid, place that I get
yelled at rather than than any sort of
benefit. You know what I
mean? But, like, there are kids that are
like 6, 7, 8 that are kids that
will benefit from being the masjid, but won't
be perfect.
They should come to the masjid.
And if they do something silly, adults should
use hikmah in straightening them out. And hikmah
doesn't mean always being soft with them, sometimes
it means yelling at them.
I think for legal purposes, I can't advocate,
like, physical violence like you mentioned,
But, you know,
there are very a lot of stern ways
of telling a kid that that's not acceptable,
that should be employed Oh. Given given given
the right time. We got people.
Yeah. Yeah. Well, like I said, you know,
depending on state, local, and federal statute, you
know, I have different opinions regarding this issue,
depending on the locality.
But,
but, yeah, I totally agree with you. And
I tell people like that, they should be
patient with the youth in the Masjid,
You know? If they like, 14 year old
kids are acting like goofballs or whatever. And
I'll give you a very good example. Like,
Rockford, the atikaf that we had last year,
almost, like, I would say like 30 people
made the full and like at any given
time there may be like between 50 70
people in the masjid. It was really awesome.
And,
it was really awesome.
And a good like 10, 12 of them
were high school age kids.
And I gathered them all together in the
beginning. I said listen,
you're all losers.
Your friends are losers.
This is the masjid if you guys want
to watch videos on your phone just go
home
and You know
if you want if you don't go home,
I'm just gonna grab the mic when everyone's
here and just, like, dog you out in
front of everyone and your parents too.
Let's go home. I said,
but if you want to stay in this
in this iatikaf and like, you know, fight
with your nafs a little bit and pray
a little bit and make wudu, read Quran,
learn something, etcetera,
then the reward for that is Allah will
forgive you all of your sins. And that
maybe if you do it good enough, maybe
Allah will write for you the reward that
do whatever you want for the rest of
your life. He's gonna let you go to
Jannah.
So that's your choice. If you wanna just
be a loser
and,
like, you know, just laugh with your friends
and, like, you know,
you waste their time, they waste your time.
And,
you know,
you know, this opportunity you may never get
in your life again. You may have to
school, get busy, work, all that stuff.
You know, if you wanna blow it off,
go ahead. Just get out of the masjid.
You can come back for your fa'at salah.
They won't say anything to you. But, like,
don't waste the time of the people who
are actually here to, like, be forgiven. But
if you wanna do it right, then there's,
like, a lot that can happen.
So what do you guys say?
And 1 or 2 of the kids, you
know, in the beginning, they they they were
like allowed to reward them. They were like,
no. We wanna be forgiven. We wanna go
to Jannah. We wanna do this. And so
I'm like, good. Okay. The rest of you,
what do you guys say? And then they
kind of fell in the line. Then after
that, I can't say that they were like
perfect, and I let them have a little
bit of time and space. But okay, after
you joked around for like an hour or
whatever, like I'll just be sitting in the
corner reading for honesty. They're joking around after
after an hour, after or whatever. Like, okay.
No. I could go to sleep or start
praying. And, like, you know, you how much
have you memorized? 3 just you start praying.
Everybody pray behind them. And then the kids
actually did well with it. And the idea
is I agree with you.
The ideal we can't let it be the
enemy of
of of of the good or even like,
you know, you know, bettering people for the
future.
But, there's a stark difference between that
and the, like,
utterly shameful free for all
that a lot of people, if you let
them have it, they're gonna they're gonna do.
And I one of the, I guess, issues
is that if you have
elders that are are are have
have hikmah and that other people respect,
and that the parents that bring their kids
will allow for the elders to make the
tarbia and the isla have their children,
then it can go really well.
But in some masajahs, like, oh my god,
what did you say to my kid? Look,
people like you driving people out of the
masajes stuff for blah blah blah blah, this,
that, and another thing.
Then, you know, you, like, have a sense
of entitlement in the Masjid space that
my kid should be able to do whatever
and, like, get better on his own time
or whatever. It's it's not gonna work out.
And And I think the ideal is that
you have to have this, like, very healthy
mix of
a bunch of people collaborating with each other
and trusting each other in order to make
a a a a a kind of a
better future, rather than this is free for
all, and I'm gonna report you to Unmasked
and, you know,
screw you guys. I'm gonna make a 3rd
space now or whatever. And, you know, you
make 3rd space if you want to, but
it shouldn't be like that. You know? Yeah.
You shouldn't you know, the the masjid and
youth shouldn't, you know, they should, you know,
they should have, like, a more healthy relationship.
It shouldn't be like Pakistan and Bangladesh.
You know?
It shouldn't be like that.
Okay. So let's let's get through this bad
boy here.
So you're not even allowed to go to
a Janhazah. Okay? And you're not allowed to
go do business.
And a person,
cannot
say, oh, I'm gonna do some part of,
some some part
of
and not other parts. Like, I'll be there,
but I won't fast. Or I'll do the
nights, and I won't do the days.
Tikaf, if if you're gonna do it's like
saying that I'm gonna read read to Raq,
I vow to read to Raq, but I'm
not gonna do a Makkur. It doesn't work
that way. I'm not gonna do what? Oh.
Yeah. You know? So if you do it
at the Kaaf, it's a set form. You
have to do it that way. That's the
way Malik understood it, and that's the way
And this is another thing, we have like
a whole Muqaddimah about the madhab that we
didn't get into, but Malek and these things
that were the public practices of Deen and
Madinah Munawwara, his Ustad were the
Tabirim. So if he saw that they didn't
do something, he said that's not part of
the deen.
You know, there's a theoretical exercise you might
do that maybe a person can do this.
No, I didn't see our elders doing this,
we're not working to do it.
And in that sense, the Maliki Mahbib is
really like the most like
what what a lot of people think of
as like Salafi, it's like the Salafi's Medheb
of of them all. If he didn't see
the Adhan is done by in a particular
way by the elders in Madinah, if he
didn't see that the Salat is prayed in
a particular way by the elders in Madinah,
if he didn't see if he didn't see
that because he's he studied from the
the the freed slaves and the students and
the children of the Sahaba
Right? He narrates he narrates, you know, the
golden chain. He narrates with only 2
2 one washta between him and the Sahaba,
right? Nafaa an Abdullah Ni Amar An Nabi
Right? I mean that's so those people imagine
he sees Nafir and he's like, Yeah, yo,
the atiqaf is only for a day and
you fast. He doesn't care what some dude
from Iraq came and says and whatever. He's
like, no. This is this guy is like
the freed slave of Sayidina, Omar's son.
You know what I mean?
So in that sense, there's a living precedent
for the madhhab as well.
With all due respect to the other madhhab,
you know, obviously they have their opinions. We
the Medhebs, the way they function is that
they believe that that they're right and others
are wrong, but they admit there's a possibility
that they're wrong and the others are right.
So that's why they kinda don't
jostle each other, just let everyone do their
thing. But it doesn't mean that, like, within
the Medvedev, the reasoning of it is not
really solid,
because it is.
The person who's the imam of the masjid,
it's there's nothing wrong with him leading the
prayers.
If he is the imam, he can do
a tikaf and still do his job
of leading the prayers.
And a person can get married while they're
in They
can't do that in Hajj. Right? But the
person can get married when they're in
and the person can also
be part of the marriage contract as a
representative of someone else. So for example, right,
one day we become, you know, we become
old and, like, whatever. Your great grandson becomes
like Hafid al Quran, and, like, my great
grand
daughter is like, whatever, Hafidah, and they're like
the most pious people in town. And so
we're like, okay, I married my my granddaughter
to your grandson. Do you accept? Yes. We
can do that. We can contract a marriage
in in where
you can't you're not supposed to contract marriages
in Hajj. So he's just clarifying that, inshallah,
our
progeny is righteous people inshallah.
But if you didn't do his, man, don't
don't don't come to my door. K? So
you gotta you gotta put in a little
bit you gotta put in your your dues
there.
And this is like
one really beautiful,
like,
last point that we're almost gonna get to,
then we'll take a break, but we to
have one more point before that. And the
point before that is we talked about what
invalid invalidates a, a a a a tikaf.
So but we didn't talk about what you're
supposed to do in a tikaf. And what
you're supposed to do in a tikaf is
one of
1, 2, 3, 4 things.
Salat,
vikr, reading Quran, or dua. That's it. Everything
else is or
or or haram.
Makru.
Praying,
making dua,
making vikr,
or reading Quran,
tilahutul Quran.
These are the things. Ir Tikaf is like
a monastic retreat,
only worship.
Taking, receiving lessons,
talking about good things,
planning for the future of the ummah, all
this wonderful stuff, they're all acts of piety
but not an antikau.
Right? There's these for example if a man,
goes to his wife and
they do what they do in a very
nice way and she's happy she's feels pleasure
for what he does. He receives the reward
of Sadaqa. Don't do an.
Just because something's an act of piety doesn't
mean that you're supposed to be doing an
inetikaf.
And so these four things, you do them,
That's what you're there for. And everything other
than these four things,
you do to the degree that you need
to. Like going to the bathroom, you go
and you come back. So if a person's
like, oh, dude, I'm all the masd out.
I'm all dua out. I'm all,
you know,
I don't you know, I read the jazamah,
which is all the Quran. I know, like,
5 times, and I don't know how to
read or whatever. Right? Then at that point,
you can sleep, at that point, you can
rest, and at that point, you can even
go and join a halakkah of ilmen in
as much as it's not the worst thing
you could be doing.
But the point of itikaf, the true proper
itikaf is one of these four things.
To the point where it's written that even
the the because he has to climb on
the roof of the masjid in order to
give the adhan,
it's permissible for the imam of the Masjid
to be to lead the prayers, but it's
makruh for the Mu'adhun to go up to
the roof of the Masjid to give the
adhan. If he has to leave the Masjid
property to give the adhan, then he's not
supposed to do that. Yes? What about reading
like spiritual texts? Could that be a form
of dhikr? If it's a weird it's a
if it's like a theoretical thing, then no.
It's
What if it's like non practical, like, you
know, the or practical of, like,
the, I guess you'd say maybe the ad
ada of a particular approach to the
I would I would say I would say
that that
it's doesn't invalidate the and
it's definitely less than chit chatting with somebody.
So if that's what you gotta do, that's
what you gotta do. But the actual, like,
the the actual spirit
of should be one of these 4 things.
So you said when you, like, grow blood
out and stuff, you sleep rest,
Yeah. Yeah. It's
it's it's one of those things that it's,
at very minimum, it's.
It's better if you do one of these
4 things. But if you're like all 4
things out,
then it's obviously better than like
chit chatting with someone or whatever.
I've been running an IT guy with the
young kids for the past 3 years now.
And, I give how to buzz to sort
of make them busy. Mhmm. It's like 3
points in the day.
Mhmm. Like, after, Asap Mhmm. Because,
the state was locked through to sleep between
us and. Yeah. And,
so I basically scheduled that we have a
dozen that time that they can't sleep. Mhmm.
And when we finish the dust, they reach
the water, make us the bottom to the
left. Yeah.
And, look, I mean, I'm talking about I'm
talking about an ideal situation. Okay? Okay? Okay.
Ideal. An ideal situation. That's the way a
TikTok is supposed to be ideally. Okay? Now
what you're doing, even myself, I'll be I'll
be honest with you. Like, Rockford, I I
was there in the TikTok. I used to
give a a talk, a Bayan after Fajr
and a Bayan, like, before Magalir. You know?
And the reason for that is that, like,
it keeps people on task. It keeps people
keeps people engaged.
It's makru or khilafl ola, meaning it's not
optimal.
But if the situation calls for it, it
doesn't invalidate the itikaf.
But if it were my if I was
like in the whatever
Masjid Hamza or whatever, you know, I would
just
but then you have to see, you know,
because there are certain things that are are
personal
are personal,
personal acts of piety and there are certain
things that are communal acts of piety. And
the fact of the matter is if you
had the heart attack off the way it's
supposed to be, there would be very few
people who would come and really a lot
of messiahs that nobody comes.
Even though the itikaf is like a sunumu'akadahal
kifaya, someone should be making itikafs. I have
for a Masjid to be there and knows
making itikaf in Ramadan
in the last 10 days.
So, you know, you just do what you
gotta do. Though, inshallah, you make the intention,
Aniyah, that you're, like, straightening these kids up
to have more capacity in the future to
be able to do that type of stuff.
And I tell people,
even in the Halakha, if you have the
capacity to just make dhikr all the way
through or to read Quran all the way
through, don't sit in the Halakha, go make
dhikr and go read Quran. I'll always some
people do it. You know?
And that's how we also learn from our
masha'if and what we saw them doing.
So
I don't I wouldn't say it's a bad
I wouldn't say, like, it's bad. There's some
for why you're doing it from purely from
viewing the masala of in isolation. There's some
in what you're doing, but hopefully it's for
a greater good, and it doesn't invalidate
at any rate.
I mean, theoretically, if a person just, like,
read slots 5 times a day and slept
the whole time, it's still valid. Right?
So does the sleeping between Asar and Maghrib,
is
or just like In general. In general? Mhmm.
There's a weak hadith that says that the
person who sleeps between Maghrib and
Asr and Maghrib, it causes
a type of khat in their akhl, causes
some
disarray in their in their,
their rational faculty. Wiped out. Yeah. It's not
haram. Right? But so is that, like, an
opinion within the bible? Yeah. And some process.
Mhmm.
I've I've seen this in the entire Muslim
world. Everywhere I've gone from Muslim world, through
North Africa and through the Arabian Peninsula, through
Sham, through the Indian subcontinent,
it's
like really it's safe to sleep between Maghrib
and Isha and Maghrib and Asr. Asr. Asr,
Asr, Asr, and Maghrib.
Yeah.
So
the ultimate sorry. The last the last masala
I wanted to say was what?
That the,
yeah.
That if a person is doing a tikaf
in any other day,
then they'll leave a tikaf as long right
after the the Maghrib sets after the last
day is done of their itikaf. The exception
to this is what? Is if their itikaf
is connected with.
The Masnun iatikaf which is the last 10
days,
that iatikaf
it's mustahab,
the iatikaf is technically done when the Maghrib
sets and the moon not when the Maghrib
sets, when the moon is sighted on 29th
or when the Maghrib sets on 30th.
Then afterward, it's recommended.
It's a sunnah to stay
in the the the Masjid all the way
until the
all the way until you read Fajr, and
then go to the Musallabihid.
Okay? The reason for that is what?
The reason for that is that
the Laylatil Idayn
are sacred nights as well. So Hadith of
the Prophet
The person who gives life to the night
of the to Reeds with worship,
that person, their heart will not die
from fear on the day that their hearts
die of fear, meaning the day of judgment.
Allah will give them safety from from the
fear of that day.
And and
the idea of Eid is what? Eid is
Eid because
it is the day where your Ramadan
fasting
and prayers is accepted.
That's why the salatil that's what the munasaba
of salatilid
is.
The occasion of salatilid
is what? You know, because that's what Shaykh
Amin says, right? The kafirs, when they see,
they say your God is very demanding 5
times a day, and then on a holiday
you'd think He'd cut you some slack but
you have to go 6 times
Right? From their point of view it seems
very
burdensome
right? From our point of view what is
the Eid? The Eid is the day that
you come, you show up and then you
make du'a from Allah to accept from you.
And that's the occasion in which the
acceptance happens.
That's the occasion in which Allah Ta'ala says,
Go from this place I've accepted from you
and forgiven you your sins,
and it literally comes in a hadith of
tabalani, it's hadith buddzi that go, I've accepted
from you and I've forgiven you your sins,
and I've written in the place of your
sins good deeds.
This is the occasion of happiness that when
that salat is over,
this is the basharah that the believer receives,
that your
sins have been forgiven, and in the place
of your sins you've had good deeds written
for you. And that's why Eid is Mubarak,
and If you didn't fast and if you
didn't pray and it's not accepted, there's no
barakah in it for you.
So, the idea of
the last night before the Eid is that
you want to now you did your deed,
right? Remember we talked about this in the
morning, right? One is,
did you is validity. Did you do it
validly,
Right? The second issue is issue is of
acceptance.
If you didn't do it validly, the question
of acceptance doesn't even come up. If you
did it validly, then Allah can accept from
you if He wants, and if He doesn't
want to, He doesn't accept from you. And
that's His choice, no one can force him
or say that whatever, you know?
That He did something unfair. If He wants
it, He wants it, if He doesn't want
it, that's, you know, that's your problem.
So the night before the Eid is a
night that people should spend in prayer. Why?
Praying for the acceptance, the validity question is
done, you've done what you're gonna do.
Ramadan is over already.
You can't do tawawih in the night of
Eid.
What you do, you pray in that night
for Allah
to accept whatever you did that He accepts
it, big or small that He accepts it
from you.
And, this dovetails nicely into the next in
the last chapter, which is a chapter well,
not even the last chapter, the chapter regarding
zakat al fitr, which we'll take a break
and read afterward.
But,
the idea is that that that night is
a night that you worry about your acceptance.
And so,
you know, I I I'm
very struck by how few this is not
a Maliki thing, this is a this is
a sunnah. Right? I'm struck by how few
Muslims even know that that you should a)
that that night is a night of worship,
and b) the people who are in atikaf,
like sometimes the entire masjid bales.
Not even one person stays in the Masjid
that night. Even though it's it's a sunnah,
you should stay in the Masjid that night.
You shouldn't bail.
So will take a break.
Yes,
sir.