Hamzah Wald Maqbul – Maliki Fiqh Going Early on Fridays Wearing White Listening 05022017.mp4
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Person
is obliged richly obliged to be quiet and
to listen to the
imam during his Khutba. We may have mentioned
this before.
That when the Quran is being recited,
be silent,
be silent. Sorry. Listen to it and be
silent
so that, so that, you know, perchance you'd
be,
you you a mercy be had on you.
And, one of the tafasir
that I heard from the was,
is
for the
for the Khutba, and
is for the is for the
for the for the salat
that listen to it in the and and
be silent for during the salat and Allah
knows best.
The Hadith of the prophet, sallallahu alaihi wa
sallam, that
if you say or when you say to
your companion
while
they're speaking or
or fidgeting around during the chutba, just be
quiet and listen,
That in and of itself is haram.
Even that much itself is haram in in
a in a narration of this hadith, the
the addition is made that and whoever,
you know, that that in itself is the
the the Haram
not paying attention and whoever is not paying
attention.
Means like something that's meaningless, like you're doing
something meaningless.
And the person who's doing meaning meaningless things
in the Chutba,
that person,
Jumayah doesn't they don't they don't their is
not valid either.
So this is this is, this is important.
And we talked about it a little bit
last week as well, but, you know, not
to fidget around on your on your phones
and even if you're taking notes and things
like that, just listen.
That has to do also with another issue,
which is that, you know, not everything is
about the information you learn from stuff.
Some some sometimes the
sometimes the spiritual,
benefit that you get from listening to the
Chutba,
it transcends what
talking happens and what information happens. Everybody's so,
concerned about information and about what, you know,
what information they have. And there's a difference
between knowledge, which is knowing and certainty
and understanding
and just having a lot of information.
So
we're stuck,
and Nasu.
People should face the the people should face
the the as well.
The people
people should face the khatib as well,
in the Khutba.
So there is,
this has to do not only with those
who are
in the first row
because there's some some of the that say
the first row, their haptas to
face the the qibla,
but, the text seems to indicate that that
that this includes the people in the first
row as well.
And it also includes people who can't hear
the khatib.
This is another thing. Right? We're
when you went to go open the door,
we're talking about the the only thing you
get from the chutba, it's not just,
it's not just information.
Nowadays, what do people say? They say, oh,
Sheikh, I really I really enjoyed your
And I'm like, oh, I'm glad. Masha, I
could entertain you. Masha, thank you so much
for that. I'm glad I could entertain you.
Forget about that. Mufti Rashid Ahmed Ludhianwe He
was the grand Mufti of the, Islamic Republic.
He and one of Mufti Taqi's teachers.
He used to be the khatib in the
neighborhood that my my in laws live in.
So my father-in-law told me someone actually came
to him one time, and this is just
you're just asking to be, like,
you're just asking to
be given like a sufic lesson and like,
nasa reduction when you're so stupid like this.
But he went up to move to Rashid
and he said, he said, oh, Muftisab,
your khutba every I love your khutba because
there's always a I always have an increase
in malumaat,
in in information. You always tell me something
new. And Mufti Saab looks at him and
says, really? That's not that's not what I
give the khutbah for. I give the khutbah
hoping you'll have an increase
in mawlat
in in your deeds.
So the idea is it's not it's not
just the information that's there, you know. People
say, oh, the Khutba is a is a,
an occasion to discuss things that are important
to the community.
And, okay, it is an occasion to do
that, but that's not what the chutba is.
The car is a nice place to get
warm when it's cold, but it's not a
heater. It's a car.
A car may have a nice sound system.
A car may have Bluetooth,
and a car may, you know, do many
things for you. But principally, what is it?
It's a vehicle to get from point A
to point B. If it fails, then there's
better ways of heating yourself up and etcetera.
And they're you know, you go buy a
stereo, you know, for $1,000 is cheaper than
a $10,000 car. The stereo will probably be
better than the stereo that's in the car.
The car. So the khutbah is what what
is the khutbah primarily?
It's mentioned in the book of Allah
It's the remembrance of Allah Subhanahu Wa Ta'ala
which is primarily a spiritual thing. It's not
it's not, primarily to discuss matters of importance
and win friends, influence people and, you know,
habanab with the people running for
mustard ward because you need to get the
permit in order to, you know, build the
whatever basketball
court without which, everyone, you know, all the
Muslim youth are going to *, apparently.
And, you know, all these other wonderful and
wonderful things that we do. Right? But the
Khutba is not for all of them. Primarily,
it's for the dhikr of Allah Ta'ala. So
this in the in the the the occasion
for bringing up this tirade, which I bring
up relatively frequently,
is is directly connected with the with the
that we said that people should face the
katib.
It's written in the Hashia that even if
they're in the first row and even if
they can't hear him.
Because remember in the old days, people couldn't
maybe mics check you know, mics go out,
sound systems go out, etcetera, etcetera.
It's still it's still a sunnah to face
the katib
when you can't hear anything he's saying.
So
tell me something. And this is a big
protest people have. Say, oh, Khutba is in
Arabic. It should be in English blah blah
blah, which is fine. It's a it's a
position of the
of the some person or people,
you know,
seem to prefer it for whatever reason, Usuli
or otherwise. Hey, you know what? Good good
for you. What are wonderful. Right? As a
person who is like looking at the issue
from,
from from not,
without like a
a horse in the in the race.
I find it silly like one of the
arguments people say, oh, well, you know, people
can't hear it. They're not gonna benefit from
it. And the fact of the matter is
perhaps for the for a large portion of
the history of the Ummah, there are significant
percentages
of people, who couldn't hear the Khutba. Now
obviously, that's not ideal, it's not optimal but
the question comes up, if you can't hear
the is there any benefit in going to
it?
And what's the answer?
Of course, there is. Which means what? And
is is not being able to hear the
Khutba an excuse for not not not not
not attending it? Absolutely
not. So what does that mean? That the
the, intention
of
the intention of the khutba is primarily as
a vehicle of remembrance,
and the intention of the chutba is primarily
spiritual rather than intellectual or any of these
other wonderful, wonderful things that I'm not against
at all. No. She said that, you know,
you don't have to understand anything. Just show
up at Chutba and don't listen. No. Those
are all wonderful, wonderful things, but the, you
know,
the the mind being spry, it should be
able to,
you know, prioritize things and understand things in
their their correct hierarchy.
Well,
and he says,
that to bathe for Jo'a,
he uses the word
but
the word generally speaking means farther in the
Maliki school with exception of some messiah of
Hajj. The word wajib and farther mean the
same thing. Here, he doesn't mean wajib as
in fard here. He means wajib as in
sunnah wajib, but he means the sunnah akadah.
It's a rigorously emphasized sunnah to make make
usal for Jawa.
The theoretical
background of why the prophet sallallahu alaihi wasallam
made
ghusl,
such a emphasized
sunnah for Jumu'ah
is because there's a large concentration
of people
in a small space.
And because you have to be so close
to people,
if somebody
smells bad or is in a bad state,
it will it will harm a great number
of people or annoy a great number of
people and it will be a distraction to
a great number of people. So he he
instituted the Sunnah Sallallahu Alaihi Wasallam of bathing
for,
for Jumuah.
The sunnah the Masnoon according to the Maliki
school, the Masnoon,
Hussul for Jumuah is
It's connected to leaving for the Masjid. It's
not just, you know, this is a difference
of opinion amongst the and the that,
that that, you know, is it sufficient just
to take a bath in the day in
the morning or something like that,
and then go about your business and whatever.
Malik considered it to be the point I
mean, it's very obvious from the hadith of
the prophet sallallahu alaihi wa sallam. People used
to come, workers, laborers, things like that. They
used to come from
their their their their work and from their
labor and they'd be, they'd been a not
a not a, like, the super greatest of
states
And then what would happen is they would,
you know, bother other people. So Malik said
the the Malik's opinion is that or Malakim
Madhab's opinion is that
because the the hustle is not for the
day of Friday, it's not in honor of
the day of Friday. Like, the hustle of
Eid is in honor of the day of
Eid. So even if you don't even if
you if you're like in the desert and
there's not there's not gonna be an Eid
prayer for you per se, it's still a
sunnah to to to to bathe on that
day,
in honor of the day. Unlike that the
the of Jum'ah is
in honor of the Salat itself and it
serves a very practical purpose.
And so
Malik considered it that that that that that
Sunnah Hrusul has had how
by making it before before you leave
versus just doing it at some nondescript time
earlier in the day and then going out
of about your business and whatever.
Well, shit, I have to go to work
and this is not another thing. And what
are you saying that, like, you know, like,
I can't no. K. Fine. Malik's opinion is
that you're not able to do that. So
a, it's just a sunnah, it's not far.
B, there's opinions of other madhaib inshaAllah. You
know, if you can't follow one thing, follow
the other inshaAllah. There's some khair in it
as well. There's a mercy in the differences
of opinion of the ulema. But if you're
able to, you know,
if you're able to somehow take a shower
before going to the masjid because you don't
have work that day or because you can
make it home that day or whatever, or
like,
you
know, your, whatever
way you figure out to do it, good
for you. Is it something you should like,
well, shit, you know, I don't make a
whole lot of money, and the only way
I can do it is to, like, you
know, whatever. Go on hot wire and get
a $200,
hotel room because I work downtown and then
shower over there and then make it and
okay. Then don't do it.
It's not far.
Right? There's a mercy in him making whatever
he made the way he made it.
And, and and, that's that's basically that. That
being said,
there are people some people
that the normal folk will think are crazy
from the Ummah Sayed and Muhammad and
they love the sunnah so much they'll do
they'll they'll
like, you'll go as far as you can
go and then you'll just see them shoot
past you, like, you know? If you can
do it good for you, if it's difficult,
then don't do it. Nobody asked you to
do it. Nobody asked you to do it.
And it's you know, piety is like, don't
try this at home. Don't try to be
more pious than you actually are. You're gonna
end up hurting yourself and burning yourself out.
There's no there's no benefit in that. And
the fact that there's another person who, Michelle,
has enough in check so much that they
can do, like, 10 times more
and not burn out,
That's that's that's, I guess, that's more of
a discussion for for the topic of the
solo than it is for 5th. But this
is this is the this is the mess,
Smalekki fip class so we that's what we're
that's what we're learning here. With Tajirullah
Hasanun.
Tahajir is what? Tahajir is is going to
the Salat early.
And,
Tahjir, the time of Tahjir starts from,
it starts from,
the time of the sunrise,
and it,
it's lasts all the way until
Juman itself. And so they're very famous hadith
about the the Hajjir.
And so
the meaning of the hadith is what? Is
that the person who
in the first hour of the day and
the outward hour here, I I don't think
it means 60 minutes because people weren't rolling
around with, like, g shocks in those days.
But size is it means an hour also
even in those days, but it means just
some
amount of time. That the person who goes
in the first time,
the beginning time that person
and stays in the mustard essentially,
that person will receive the reward as if
they sacrificed a camel.
And this is this is a very I
mean, these hadith are really beautiful because
they,
they give ways for
they give ways for
Sorry. My wife is calling.
Yeah. So they they they they give ways
for,
people who don't have a lot of money
to earn the reward of people who do
have money.
And the other thing is that they,
in Jahiliya, they used to consider the sacrifice
of animals to be a really big deal.
And so it's you it's using it's using
that understanding
in order to
make people's hearts,
connected to those things that are important in
in the Deen.
The sacrifice of animals
is something
almost universally
considered to be like a sacred act among
ancient religions
and,
Allahu'alam perhaps it's a carryover of some primordial
deen that our forefathers had
when the different tribes and nations were not
so spread out. And so there's a there's
a there's a memory of that amongst people.
So the person who goes in the first
quantum of time, that person,
they'll receive the reward of having sacrificed a
camel.
The person who goes,
to the Masjid in the second quantum of
time,
it is as if they sacrificed
a head of cattle. The person who goes
in the 3rd quantum of time, it's as
if they sacrificed a horned ram. The person
who goes in the 4th quantum of time,
it's as if they sacrificed a chicken.
And the person who goes in the 5th
quantum of time, it's as if they
it's as if they
sacrificed an egg, like donated an egg for
the sake of Allah Ta'ala.
So you can see there's, you know, de
escalation of reward as time goes on and
when the imam,
when the imam comes to the masjid, it's
a sunnah for the imam to be to
just come in straight for the Khutba, not
to come and read as soon as it
sit there, Unlike everybody else, it's an exception.
So when the imam comes in,
the angels will will will will gather in
order to hear
They gather to hear the dhikr.
Again, the word dhikr is used to,
mean the Khutba, the remembrance of Allah Subhanahu
Wa Ta'ala, which can be had without having
to hear or even understand what the Khutbah
is talking about.
And we've talked about that before that sometimes
not being able to hear or understand what
the what he was saying is a mercy,
but we're not gonna open that chapter again.
By the way, this reminds me,
sister, you had asked a question with regards
to
the reward
for,
the reward for
the sins being forgiven from Friday to Friday.
And how is that going to be fulfilled
by,
a woman if she's not going to Jumuah
or if she has more reward praying at
home?
And I actually asked I mean, I I
had a good idea I can how how
I can answer the question,
but, sometimes even I like to hear the
answer from from my teachers.
So I asked one of my teachers,
and he recorded and sent a very beautiful
message.
And he said that, it's a beautiful message.
Why? One is because I'm very fond of
my teachers,
Perhaps I've mentioned it every now and again.
Another reason is because
what the sheikh said was that the point
of
the the the the the sunnah and the
point of the deen
is
not
vested in particulars
because almost all particulars have some sort of
exception or context in which they're they're to
be understood.
But the general theme of why those particulars
are useful is,
because of something called that
you should follow.
Follow the commandment of the Rasool Sallallahu Alaihi
Salam. So the rule is if there's ever
a if there's ever a an act
for which some sort of reward is is
is promised,
if following the sunnah
precludes you from from that act, then the
reward for following the sunnah is greater than
the reward for that act.
And it's so there's so many things, you
know, there's so many
things that a person,
a person could,
you know,
can can think about. So for example, right,
there is reward in,
you know, there's a reward in saying the
prayer properly. Right?
If someone is about to walk over a
cliff and they're blind and you're in the
middle of sloth and you're like, you know,
okay, like,
this
blind brother or sister
is obviously walking toward the cliff and you're
the only one who can shout and say
hey stop stop stop, you know.
If you shout stop stop stop stop stop
it's gonna break your prayer.
The prayer has a reward in it, but
this is something the the the the commandment
of the Sunnah to save that person's life
is a higher commandment
than than than than the one of finishing
the prayer.
And so this is a this is
a very overarching principle
That if the the Sunnah commands you to
do something,
even if there's reward promised for that thing,
then by following the Sunnah,
you not just receive the reward for that
thing, but you'll receive a higher reward for
having followed the sunnah.
And that's the thing, especially if a person
makes a niya in their heart, had it
had it been possible for me to do
this I would have done it, then that
reward is vouchsafed for that person. And then
the following the sunnah is a a deed
separately that has more reward than than that
deed as as well, and you get both
of them then.
And this is, this is something like
I remember once I asked the sheikh about
about, you
know, what about what about and this is
for normal people, not people who have like
like, psychological, you
know, mental health issues that that have misgivings.
There's a different way of treating that. But
for a person who's mentally a healthy person,
like if you wonder, you know, you prayed
and you wonder if
you,
you know, prayed properly or not
And,
you know, you're what should you do?
There's a reason to repeat the prayer and
there's a reason not to.
The reason to repeat the prayer is that
there's a possibility it wasn't said properly. The
reason not to repeat the prayer is
because,
you know, it's for a person's own mental
health. They should not give in to
misgivings
that are baseless.
So,
you know, if it's something that happens often,
then there's a different way of dealing with
it. If it's something that happens occasionally,
a person should repeat the prayer
and then they'll receive, insha Allah, the reward
for the first prayer,
and they'll receive the reward for the second
prayer and they'll receive the reward for being
cautious in the middle.
So similar to that here is that if
there's ever a promise for something in the
Sunnah and you're not able to fulfill it
because of some other necessity. These things happen
all the time, You know what I'm saying?
Uweis Al Qarni.
Uweis Al Qarni is is who he is,
a person who
heard about the prophet sallallahu alaihi wasallam in
his dua and he loved him so much
that he would see him in in dreams.
And this is the the prophet whoever he
said whoever saw me in a dream, that
person has actually seen me because Shaitan cannot
take my form.
And so he asked him, You Rasool Allah,
in a dream he asked him, can I
should I I wish to I wish nothing
more than to come to you and and
and, accept Islam at your hands,
but, my mother is old and there's nobody
else to take care of her?
And so Rasool Allah commanded him in a
dream that, no, you take care of your
mother then.
And that's an example of what some someone
might say, well, taking care of your mother
is not gonna have more reward than being
companion of the messenger of Allah SAW.
But ignoring your mother is going to basically
gut all the reward that that you would
have gotten. So Rasulullah sallallahu alaihi wa sallam
told him to do something that this is
of higher reward even though both of them
are things that are very high level. And
he was a person who
Rasool Allah
loved so much that, he told Saidin Omar
and Said that
after I die, there'll be a man from
Qalam. His name is Uwais. When you meet
him, ask him for his dua because,
Allah
Ta'ala,
Allah Ta'ala
will accept his intercession on the on behalf
of,
you know, of of more people than the
the flocks of the,
I think the tribe of Kinda, which is
it's basically a big number.
And, anyway, his whole story, there's no there's
there's no need to repeat it right now,
although it would be nice, but we have
limited time.
The
the point is what is that the point
is that a person should
follow the sunnah of the prophet sallallahu alaihi
wa sallam, not fixate on the particular,
particular thing in the reward for it, but
know that even if the reward isn't mentioned
for something,
the following of the sunnah of the Messenger
of Allah sallallahu alaihi wa sallam in that
in that regard
is higher it's higher than the the the
named reward. Even if you don't know what
it is, you have,
Yakin and and certainty that
the the reward is higher. So for women,
basically, that means the the reward is higher
for us to stay at home. So take
that and not be particular about so much
attending, Joanne? Yeah. I Because the reward might
include that plus by following this particular assignment.
Yes. Right?
Include that plus by following this particular student.
Yes. Right? That that that is correct. And
I would say there are exceptions to it.
It's not such a hard and fast rule
in the sense that, like,
it's it is better to stay home, but
there may be reasons a person would wanna
go to Jaman. Like, you know, you're a
student of knowledge, and there's gonna be some
alim who's gonna give the talk, the the
the speech of which is beneficial, or, you
know, you're
gonna go insane because you haven't gone out
in the week and the children are driving
crazy and blah blah blah and all these
other things. These are all valid reasons for
for the sisters to go to the Masjid,
and then they should have, you know, like
the brothers, they should be particular to go
to the masjid in a way that's not
disturbing for other people, and that's that's that's
that's, you know, in line with the decorum
and
the etiquettes of going to the masjid and
whatnot,
that's that's that's alright. But in general, all
other things being equal,
there being no exceptional circumstance that that that
that that changes things. Yes. If a person
if a woman says that, yes, the Rasool
Salam said that there's more reward in praying
at home,
and and she sticks to that, then that's
that's, a superior. And I find it funny
that there are gonna be a lot of
people who are gonna be like, woah. How
come I can't go to the Masjid?
This is bogus. Right? And, on the flip
side, most of our men
don't go and pray in congregation.
So,
yeah, following the sunnah would do everybody,
quite a bit of good,
but I want to have mercy on us.
You say that because rebirth women Mhmm. We
come from church and attending some type of
spiritual thing once a week anyway. Mhmm. And
we work with non Muslims all week. So
that's our out to be around
Muslim.
Yeah. Like I said, if it's if there's
a need from another from another angle, there's
definitely scope for the sisters to attend Jummah.
That's why it was mentioned earlier in the
chapter that
that, it's if if a woman comes to
Jummah, it's it's valid. Or if a traveler
comes to Jummah, it's valid. They just, you
know,
there's there's it's it's not like,
you know, it's not like whatever. I went
to the casino. You know, it's not haram
or bad luck. You know what I mean?
It's just a suboptimal
choice, all other things being equal. And if
all other things aren't equal, it might actually
end up being, you know, the best thing
to do. And a lot of on those
best. But it's important before, you know, jumping
in all the exceptions to know what the
baseline is, and then after the person can
make an informed decision with regards to what
is what is best for them.
What,
So there's a little bit of back and
forth about
about, what the meanings what the meaning of
this, hadith is. Malik considered the the Tajir,
they're going to the Juman not being from
the sunrise time.
It just he's just considered to mean early
because nobody
his his proof is that the prophet sallallahu
alaihi wa sallam and his companions, rasayhi wa
sallam, nobody used to actually just go and
sit down in the masjid after Fajr.
And he he also said that that that
if you come so early,
the the Salaf were very concerned with Ria
was showing off. That you'll become famous for
it. And even if you don't do it
to show off in the beginning, but it's
inevitably will worm the worm will eat its
way into the heart. So he considered it
just meaning going going early.
And,
and so if
the the commentator on this on this point,
he said that some of the people who
argued against the Malik's view,
they they say the hadith of the prophet
whoever
bathed on the day of Jummah,
when washed on the day of Jummah and
bathed, I assume washing means the clothes because
you have clean clothes,
and, then bathed themselves in the day of
Jummah
and they,
they went early
and they, they went early in the morning
and got there early
and,
walked and didn't ride.
There's another sunnah of Jeremiah is to walk
and not ride.
I know most people live so far for
the masjid that it's not always possible. But
if it is, the walk won't kill anyone.
It is good for you.
And another thing is, you know, I don't
know, Allahu'ala, maybe if, you know, you can
park, like, on the other side of the
lot or, like, park in the far lot
and give other people's spaces and things like
that. But the the walking to the masjid
is itself, for if you can't do it
the whole way, then one would hope that
whatever part of it you can walk, there's
there's a lot of reward in it. So
that person doesn't doesn't ride. They walked and
they didn't ride, but they walked. They walked,
but they did and they didn't ride
And start close to the imam so that
he could listen and he didn't and didn't,
do other meaningless things during that time, like,
you know, be on your phone and all
that other stuff people do nowadays or talk
to someone else.
That person, every every step that they take
will be written for them as the good
deeds of a year.
The reward for fasting that entire year and
for the prayers of that entire year.
So basically, it says that no. The word
you know, means that they just got the
first part of the Khutba, and means that
they came in the first time of the
prayer.
And he goes back, it will be
so he basically brings all these proofs that
this this word doesn't necessarily which seems at
first glance to mean go early in the
morning. It doesn't necessarily mean to do something
early in the morning. He brings all these
proofs from other hadiths which the same words
are meant and it's obvious that it doesn't
mean,
going early in the morning.
So that's that's something to
keep in mind.
Malik though,
the old Masai Hifiman,
they were they were hardcore. They were not
they were not, like, you know, they used
to think about all kinds of things that,
like, you and I would never think about.
Like, Malik Raheem He used to consider keeping
Masahif and the Masjid to be a Bida.
Like you used to hang out with some
hardcore Biddah police type brothers. Right? Did you
ever hear that from anyone?
No. I read that. I was like, what?
He used to he used to he used
to consider keeping Masahib, the copies of the
Quran and the Masjid to be a bidda.
And, and and I was thinking, like, I'm
just like, okay. When you read something like
that, you just keep reading. You have to
keep reading because you know that there's gonna
be something coming up. And so the person
asks, like the the person might ask, why
why is it a bidah? I thought it
was a sunnah to sit in the masjid
and read Quran. And Malik used to say
Malik said that that that the Sahaba who
used to go and read Quran from memory,
they didn't used to read from Asahif. There's
no recorded,
you know, instant of instance of our example
that there was even one Mus'haf in the
Masjid that was sitting on a rack somewhere.
So okay,
those people they were the salaf. Malik was
the the last of the the last of
the salaf. They were very very very super
extremely
preoccupied with the preservation of the sunnah to
a degree. I think people afterward, if they
were that preoccupied with it, it would be
disingenuous because there's huge parts of the din
that are missing from people's lives. So to
worry about, like, things like this that are
are are
they're much lower in priority than the fact
that, like, you know, people don't even pray
in the masjid at all in the first
place.
So some of these things aren't like that.
You may hear it and you'll be like,
wow. That's wow.
And, but it's because they were the old
masha'i were preoccupied with things like that. There
in Malik's time was there
Masaheb?
People started bringing Masaaf into the Masjid at
that time. He didn't like it. He said
it's better if you go to the Masjid,
just sit and read from memory.
The the masahaf shouldn't be placed. If someone
wants to, I guess, maybe you need to
bring your own with you or something like
that, but he consider. Obviously, I I think
this messiah has basically lost in outer space
in this age.
Like, someone if someone asked me, like, we're
building a message, should we not bring messiah?
Because I heard Malek had the opinion x,
y, z. I'd I'd be like, no. Just
go ahead and put him there. Because if
you don't, then nobody will read anything and,
you know
but you you should
give deference to the fact that they were
thinking at a at a very different level
and they're thinking thinking about things in a
different way. If you can't do what they
did, at least you can appreciate their thought
process and
and understand what the Hikma and the wisdom
is behind it. There are so many deeds
a person will never do. All you can
do is make make, intention in your heart
and, and, you know, maybe Allah will reward
you for it because of that. If you
do it sincerely, he will reward you for
it. And that's why it's sometimes the knowledge
is more important than the action itself.
You know, the hadith of the prophet that
hadith of the prophet
is is what like the person who
makes sincere dua to be a shahid.
Allah will write for him the rank of
Shahada even if they die,
in old age on their on their bed.
So that's, you know, that's all of these
things. You just make make intention
sincerely inside of your heart.
And,
may he write the reward for for all
of us.
The person should then also
put on perfume.
Obviously, that's only for the men.
There's a whole difference of opinion also about
the professor
said that the perfume of the men is
the one that that that has a strong
smell, a good smell,
And the perfume of the the women is
the one that has a very faint smell
that you can only smell from close,
but has like a color in it. So
the women used to wear like saffron, for
example.
The smell is very pleasant but it's faint.
You're not gonna from across the room smell
it,
But it has like
an soft yellow type color.
For the women, if they go to the
masjid, they shouldn't
wear any of these things. It's it's enough
for a woman to wear perfume and all
these things inside the house, not outside.
So the the
the the commandment here is for the men
because they're commanded to be in the Masjid
and,
you know, if you're not if you're commanded
not to smell bad, then you should also
by extension be
commanded to smell good.
And a person should wear their best
their best,
best clothes
because the hadith and and that that tafsir
of that is what is is that they
should wear their best white clothes.
Why? Because the prophet, sallallahu alaihi wa sallam,
said,
Wear from your clothing
white,
because it's the best of your clothing
and,
shroud in it, you're dead.
So white clothes is sunnah for Jum'ah.
The there's the the tafsir is that for
Jum'ah, the white wearing white is the is
the sunnah, the best your best white clothes
you have. And for the Idain, it's what
the best clothes, whatever color they have, the
best clothes that you have.
So you'll see that, Marcela. I enjoy wearing
dark colored clothes.
But, Jumai, usually, unless,
you know, I'm caught up and unable to
do so, I'll wear wear my white clothes.
I'll wear wear my white turban instead of
my black turban and things like that.
And, a person should,
it's he says preferable
to us that a person should leave right
after Jum'ah is done.
And
Allah tells us in his book in Surah
of when the slot is done, the leaf
spread out spread out in the earth.
But, you know, this could be this even
though it is the the grammatically, it's the
sihotlomer fantashiru, it's the sihotlomer.
Right? The form
the the grammatical form of the command can
mean
permission as Right? The form the the grammatical
form of the command can mean permission as
well as
as well as a command. Someone's like, can
I go? Go. It doesn't mean that they
want you to go. They're they're they're they're
they're giving you permission.
Malik Malik,
considered it. However,
he considered it sunnah to just leave after
the Jamakatwa is done because the sunnah is
to pray your knuckles at home.
The reward for praying in the Masjid of
the prophet sallallahu alaihi wasallam which Malik considered
to be a 1000 times more than any
other place other than the Masjid of Haram,
but Masjid of Haram, it's just less than
a 1000 times more, still more than there.
That's for the 5 daily prayers in congregation
for the men.
This is actually by the way Sheikh mentioned
this
sister.
He said that
think about praying in Madinah Manawah and congregation
in the prophet sallallahu alaihi wa sallam mosque
a 1000 times more than any other place
and it's more than
except for what except for the Haram Sharif
in Makkumukarama
and even that Haram Sharif, it's more than
it just not by a 1000 times.
So he said that when the prophet sallallahu
alaihi wa sallam said in his own masjid
that is that a woman's
prayer is
more rewarded in her home,
then that means
that includes that includes even the prophet sallallahu
alaihi wa sallam's own masjid.
That means that this is a great, like,
a a great, glad tidings for the women
wherever they are. Because just like there's a
for a man to pray and pray in
the masjid, there's a for a woman to
pray at home. It's not easy.
It means carving out a space in the
home in which there's all these distractions and
things like that.
And so he said that that's that's something
that that he actually I remember that now
after
after reading this part of the lesson that
he had he had actually said that. And
he said that the praying in congregation,
how much reward there is, the, woman gets
more reward than that in her in her
home.
But, anyway, coming back to the, what we're
what we're saying is that the
the
the reward is for praying in the congregation
every other non non congregational prayer. So other
than the Eden and the,
5 daily 5 daily prayers and any other
prayer that you have to congregate for, like,
the rain prayer and things like that,
All the other prayers, there's more reward in
praying at home.
Even in the prophet sallallahu alaihi wa sallam's
masjid, people go and pray over there because
they because they're visitors and because of their
show up and their desire for that for
for for that place
that they won't and they cannot find the
the the the the benefit
and the happiness that's in the masjid of
the prophet, sallallahu alaihi wa sallam, any anywhere
else that they wanna spend their time there.
But
even even that those people, they'll receive more
reward if they pray at home.
And, there's a different, obviously, there's a different
spirituality of being so close to the Rasool
Sallallahu Alaihi Wasallam in that masjid.
So fine if you're Afaqi, if you're someone
from far away, there's I think some there
should be some, leeway for a person if
they wish to pray their other nawafel and
things like that over there. But but as
far as from from the reward for the
prayer, just a prayer itself is concerned, even
even men and women, they would have received
more reward for praying at home. And so,
Malik, their primary reason,
and Sheikh just told me this this year.
I I I never he brought my attention
to it. I never really thought about it
before or,
or read up on it too much. He
said the primary reason Malik considered that Makru
to read,
to pray your, nawafil after the salat in
the Masjid
is because,
people
they're so excited about Jum'ah and then they
they they they're after the Jannah prayer is
over, they just start praying all these
prayers
and, everyone is doing it. So again, he
he he said this is he fears that
the I'm a person who's uneducated
will think that this is a sunnah, it's
not a sunnah.
And once a person thinks something that's not
a sunnah is a sunnah, then it becomes
what? It becomes a Bidaa and,
you know, even if you don't like the
people who say the word Bidaa all the
time, it doesn't mean that the word, you
know, that the concept doesn't exist. It is
a concept in the Deen and people misusing
it doesn't mean that it's not and, he
he for that reason, he that was the
primary reason he considered it better. Just wants
the slots over just everyone should leave. So,
Mauritania,
you know, if you're
if you're done with the prayer, the the
Masjid clears out very quickly.
Pakistan, they're not Malakis.
People be marathon. They be
they tag team all the way up to
Tawasa or some of them.
It's like there are tarawee every night in
the masjid Masha'allah. And that's also
there's a lot of fear in that as
well.
Although it's there are 2 different ways of
looking at it.
He considered it it is it is okay
to pray nafal prayers before the Jummah prayer
because if you're supposed to be there early,
what what are you gonna do in the
masjid but pray? So he said that it's
okay. It's it's he didn't consider he didn't
consider it to be good to
to sit and pray too much in the
Masjid after Jumaa is done, people should just
leave. If they wanna pray more, go home
and pray.
But it's okay to pray while you're while
you're in the Masjid before Jumaa.
But the imam shouldn't do that. And I
think we talked about that before that the
imam is sunnah is for the imam to
just come in when it's time for the
for the for for the Khutba to start
and just go straight to the pulpit. He
doesn't read. Right?
And that he should go straight for the
member. He shouldn't even pray the 2 rakazas
tahitul masjid. He should just go straight for
the member.
Are there any questions?
Derek,
is it true Malik had a very narrow
definition of what is considered the prophet's mosque?
So, so
I don't know. I'll I'll I'll try to
look it up and see, Insha'Allah.
What do you mean by narrow definition? Like,
it wasn't
it's not what's currently what's considered measured inevitably,
like, the whole expansion. Mhmm. It was,
during Hajar, they're saying that it's actually part
of the old like, it's actually literally what
the process of Moscow was back when So
I don't I never I've heard this attributed
to Ghazali. I haven't heard this attributed to
Malik.
In fact, in the Muwatha of Imam Malik,
there's a hadith regarding the expansion of the
the the mustard that happened in the time
of Sin Uthman
And in that hadith, there's actually the objection
is raised
that you wanna expand the Masjid. How can
we change the Masjid of the prophet
from the way it was when he was
here?
And he get he, he said the hadith
of,
the prophet
who didn't you hear him say whoever builds
a house for a
message for
a built from a house in Jannah to
say no. It's good to expand it, which
is another thing for all of our people
who are in fundraising or whatever. You can
use that even for expansion fundraisers. But, hey.
Yeah.
That being said, I don't know. Maybe there
is something that I don't know. It's just
right now, it's not the
pieces aren't fitting fitting in my head. I'll
look it up and let you know.
The,
I I wish,
I wish that,
you know,
you, sister Amida, particularly, that you spoke Arabic.
The sheikh sent a very beautiful,
reply. Maybe I'm not doing justice. Maybe I'll
try to transcribe it and translate it completely.
But he said he sent a very beautiful
response.
We should all always remember,
that those teachers that brought us knowledge.
Not I'm not blowing the own horn. I'm
saying about about about my teachers that please,
inshallah, as
a as a courtesy for them who taught,
you know, everything without asking for a cent
in return,
and who gave
who who only gave and never took.
And it's not just one generation. It's every
generation between now and then that you always
make du offer them and pray for Allah
that he rectify their shortcomings and take care
of whatever needs they have or if they're
gone from their this world, their children, their
progeny, and thing and and take care of,
you know, all those things that a person,
if they're busy teaching fiqh, they can't do
for themselves,
that give them the best of this world
and the hereafter.
Any other questions?
He's still.
Yeah. Yeah. Yeah. I'll I'll send it. What?
Well, you have another friend that speaks Arabic
who's from Pakistan as well. She she can
translate it for you too.