Hamzah Wald Maqbul – Maliki Fiqh Khutbah Sticks Insects Kids 04252017.mp4
AI: Summary ©
AI: Transcript ©
Mohammed
Well,
The in
the
in the day of is
Wajiba.
And
the most all I have this book,
the technical vocabulary of this book. It kind
of
confuses the word in certain places.
So there's something that that that Ibn Abi
Zaid called Sunna Wajibah, which is Sunna Mu'akaddah,
which is that thing that the prophet sallallahu
alaihi wasallam
only exceptionally left or never left during his
lifetime.
And so it's a type of sunnah that
it's from bad character to leave, but it's
technically not a sin.
But here he uses the word wajib in
a more,
in a more traditional sense, Meaning, that thing
if you do it, it's
it's,
you'll get reward, and if you don't do
it, it's a sin. And when describing a
part
of an act,
Wajib is synonymous with Rukun. Rukun is that
thing that if you don't do it, the
entire the entire deed itself is invalid.
So if you pray 2 rakas without
without the, the,
it's not valid.
Now one of the things that because the,
you know, it's not taken in a vacuum.
One of the things that annoys the living
daylights out of me, which for the life
of me, I can't understand why people do
it, is there are many places where they'll
have the chutba before
the Zawal time, before the time the prayer
comes in. Oftentimes, I'm asked to give chutba
in places like that. All I'll do, I'll
just stand up and I'll just give the
talk, and then I will literally look at
my watch and tell the moment that the
zawal is done. And then I'll make the
intention
etcetera, even if I only have to read
the for, like, you know, literally 45 seconds.
But,
you know, people will be very disappointed.
And their is valid
unlike the other weeks, and they'll say, does
Hamzah pull the fast one on us? And
people oftentimes say, oh, well, in the
it's valid.
Yeah. There's a lot of stuff that's valid,
but, you know,
you know, you're not gonna do any of
that either. Right?
And that has to do with the idea
that is not the entire deen.
It's a part of the deen. It's integrated
with the entire deen, but it in and
of itself is not the entire Dean. And
Allah sees your deeds and sees what you
do and why you do it and how
you do it. And you know it's a
sunnah of the prophet,
but because you're afraid of upsetting some white
people at work or black people or whatever
else type of people at work,
you're not gonna, like, tell them, like, oh,
yeah, the time changes,
or whatever. Or, you you know and that's
one interesting thing that the the the system
of having the Bayan and the Chutba separate,
there's a lot of Hikma in it. And
one of the hikmas in it is also
that way you can keep this the the
the the time,
you know, the same throughout the year.
But, you know, people just don't wanna listen
to stuff like this. So,
you know, things have to go on.
But, my suggestion to whoever is listening,
present and at home, if there's a place
where the is
is, before the,
especially places where have they have multiple,
usually they'll do that.
The first is
not valid. The second
is the
is the first one.
So just attend the second one.
And,
you know, so what are you saying, Sheikh?
You don't accept the?
Obviously,
we accept that it might be correct.
But even even Imam Ahmed himself, I don't
think anyone will ascribe to him
the idea that you should pray
regularly without any reason
the Khutba before the Zawal
every week, that there's a re you know,
without any reason to do that,
any particularly
strong or
or useful reason according to Sharia definition.
So the is part of the salat. If
the starts before the the time for the
salat starts, then
then then, you know, I suggest you go
somewhere else or you go to the second
the second
salat.
It's a sunnah to for the imam to
to
keep his hands firm on and lean, but
not a whole bunch, just to slightly lean
on a
on a bow
or on a staff,
oh, safe,
or on a sword.
And, this is why this is because of
did
it,
and this is because the
Radhi Allahu Ta'ala Anhum, they did it as
well.
And,
the ulama have difference of opinion with regards
to the hikmah and why why it is
like this.
The
first reason people usually say is because it
is a sunnah that the be delivered with
and
that the should be delivered with,
a certain type of dignity
and a certain type of gravity.
So you're not supposed to be like Nikita
Khrushchev. You take your shoe off and start
banging it on the table and, like, start
gesticulating
and,
you know,
being super dramatic and whatever.
Rather, you should deliver it with calmness
and with seriousness and with gravity, and the
people should listen.
Oftentimes, people are not very good at listening.
This is another issue people will like they
they'll be real super,
you know, smart about everything, and so they'll
take out their their phone and start taking
notes during the.
You can't do that. You can do that
if there's a it's a band, like, that's
separate than the. You can't actually the ritual,
but you can't do that. That's haram.
It's a sin. So, well, what if I
wanna, like, whatever? Then just put your phone
on record, and then you can take notes
later.
Or, you know,
this is a a strange concept. Maheem, what
do you think about it? I have an
idea. What do you think about it? An
idea. I have an idea. Instead of
any of that stuff, you could just listen.
Yeah. That's what they used to do in
the old days.
That was the that's the that's the old
school notes. It's called listening.
So, anyway,
but that you know, people do all kind
of weird stuff while the the hut was
happening.
You should what you should do is focus
on the on the imam.
So much so that there's a difference of
opinion. The the the listeners,
the the that during the Khutba, they should
be focused on the imam,
And there's a difference of opinion. The first
row, should they face the qibla or should
they face the imam?
The first row of people, should they face
the the khatib or should they face the
qibla?
And and there's a difference of opinion. Otherwise,
everybody else, they should actually not they should
if you're at the end of the masjid,
you should actually not face the Qibla during
the Qutba, you should face the imam.
And
this is one of the tafasir
When the Quran is being read,
then listen to it and be silent for
it.
And,
you know, one of the meanings is,
the the salat and the khutba
because the Quran is read in both of
them.
And so a person should not
a person should not do anything except for
listen. One of the annoying things is the
most annoying things is people don't listen.
And what's
even more annoying than that is that they
don't have the children listen either.
Look, if your child is a minor,
it's not wajib for you to bring them
to the masjid.
If you have to bring them to the
masjid, it is wajib on you to keep
them in your control because any distraction or
annoyance they cause other people, it's going to
be a sin on your head. And now
someone's gonna say, oh my god, Sheikh. What
are you, like, saying we should not have
children? And are you like this mean guy
who's no. Bring your children if you want
to. Just keep them under control the best
that you can and teach them
teach them the adab and the etiquettes of
the masjid. Right? Sit with them in the
back. Don't just come up front and be
Abu you know, whatever. Abu Khalid then you're
you're,
you know, super pious, pietitis out in the
first off having your spiritual experience.
And then in the back holidays, you know,
like whatever, throwing masahef on the floor or
whatever. I mean, this annoys the living snot
out of me. They have people will let
their kids run rafshod, they'll jump up into
the mihrab in front of the imam, they'll
jump up into they'll start they'll get up
and climb up on the mimbar, They'll ride
they'll walk on the the the the the
the
the racks that have the masaheb inside of
them. You know what? Bring your kid with
you to work and do that over there.
Have them run into your boss's office
and have him do climb up on your
boss's desk.
Okay? Take them to the bank and then
have them run into the vault.
Okay? Unless you worship those things. If you
worship Allah,
if you wouldn't let them do that over
there, then don't let them do it in
the masjid. I mean, it's one thing someone
tries their best and then something happens. People
should have patience about that. So that's why
I'm not, like, ribbing out a specific person
in a specific circumstance because things happen. You
can't control them. But in general, if you're
gonna bring them there and, like, just not
mind about that,
that's a that's a problem. That's not that's
not even that's the problem is worse than
the 5th issue. The fact that, you know,
if you said, like, bring him to work,
no. No. No. I'll get fired. And but
bring him to the message, no, brother. The
brother children are need to I need to
learn something. No. It's you're not learning. You're
teaching them you're teaching them to disrespect the
dean when you do stuff like that.
The best thing is what? Take your kid,
sit down in the in the in the
stuff in the back,
you know, and, like, just tell them, okay,
this is what we do here, this is
what we do there, calm them down. If
they run off in the middle of salat,
obviously, you can't do anything about it, but,
you know,
if you're not doing your best, then then
whatever else happens is on your head. If
you're doing your best, the rest of it
is going to be forgiven,
Inshallah.
And and and that's for the kids who
are small. They're like the the ones that
are like, you know, too young to
understand or whatever. Now you have kids will
come to the masjid. Their parents will be
sitting in the stuff, and they're, like, literally,
like, in the back leaning against the wall.
Now,
you know, there are certain massages that you
know you there are certain states entire states,
there's no in them.
Or there may be some people who have
some element they they choose to, like, hide
what what Allah taught them
and what
the taught them from people, from some hikmah,
whatever. Maybe there's a hikmah, maybe there's not,
for whatever reason.
And, you know, so you can't just yell
at everybody all the time about everything. But
this is a 5th class,
so whoever is listening for the sake of
Allah, subhanahu wa ta'ala,
you're grown kids.
Right? You're grown you're grown kids doesn't mean
like 30 and has a, you know, a
job and has just moved out like last
week, which is unfortunately what grown kids are
for us now. It means if you have
a boy or a girl who's reached the
age of puberty,
it's dumb enough that someone would give their
child
their, you know, a boy or a teenage
boy a phone.
Anyway, but like if they're they can't get
done with their phone in the in the
chutba,
if they are still sitting back against the
wall in the chutba and you're saying, oh,
Hikma Hikma Hikma. There's no Hikma at that
time. And this part this has to do
part partially with the theory of, like, how
you make tarbia people. Right? Rasulullah not everything
was positive, not everything was negative. Right? So
if somebody, all they do is just slam
on people and dog on people, then you
notice there's imbalance in that person. And then
on the flip side, if all they do
is just,
you know,
say say positive, happy thoughts
and, a very Kumbayistic,
approach toward,
There's something wrong with that as well.
And so there's a theory, though. It's not
like 5050. Okay? I said 5 nice things,
and I have to say 5 mean things.
Right? It's not like that. There's a theory
between what, you know, what time do you
use,
tarhib
encouragement,
and what time do you use,
tarhib? You use,
deterrence and and and,
you know, negative
negative type,
And the idea is when a person is
strong,
when a person is is,
able to take it, when a person is,
going to benefit from the tahid, then you
should use you should you should not hold
back from using,
using discipline.
On the flip side, if you're disciplining a
kid, like, there's a kid just like Masha'Allah,
not a super speedy learner and just got
yelled at, like, 15 times and, like, also
his cat died today. And so he's kinda
bummed out anyway, and he just got a
new lesson. At that point, yelling at them
is not gonna help.
You can yell at them, but you're not
gonna get any positivity out of it. Right?
However, on the, you know, on the flip
side, there are some, you know, some people
who
and this is one of the things, like,
I've run this before in different places. Like,
you have youth halakat.
A kid from the age of
from the age of like 7 to like
14, 15, 16.
At that age,
like adults, even if the kids are acting
like total bunch of punks,
they still have the the respect for adults
in front in them. And you can yell
at them and they can kick and scream
and cry and say, hate you and whatever.
But whatever you tell them, that's that's what's
gonna go into their heart.
And when they turn around and decide, okay,
I'm not, like, gonna act like a kid
anymore, they'll remember all the things you say
and that's what's that's all they're gonna remember.
And that's one of the strange things is
that actually that that's a good thing and
it's a bad thing. Because it's a bad
thing when,
people tell them bogus type stuff, then you
have like 30, 35 year old people like,
you know, thinking like, okay, it's part of
piety to hate Jews because my uncle hates
Jews. No, that's not
something that the dean teaches or it's like
part of piety to like whatever. Like,
I heard a story in like in my
village back home that like a girl like,
was caught, you know, holding hands with the
boy. She's, you know, from a different tribe,
and so they, like, murdered her. And that's
honor killing, and that's that's what we do
as Muslims, you know? Weird people, like, will
become educated and they'll harbor these things inside
of their hearts. I actually think that's one
of the reasons that ISIS actually is, like,
still around is because, like, stupid people who
have no,
talbiyah about the deen,
they somehow have some sort of, like, nostalgic
memory about something or another, you know, someone
glorifying violence when they shouldn't have. And, you
know, that's that's that's what they're holding on
to. And it's the same reason that, like,
dudes that we went
went to high school with that, like, were
very nice to us. All of them ended
up, like, like, secretly, like, supporting KKK candidates
and things like that. It's why because you
put something in someone's head, it just sits
there until, you know, someone cleans it out
or unless that person is lucky enough to
have been told the right thing at the
right time. That's the whole idea with the
Risala itself. It's written for 9 year old
kids because the idea he said that. He
said if you teach a kid the right
thing the first time, it's easy. If you
have to then deprogram all the garbage that's
inside of his head afterward, then it's very
difficult.
So,
you know, with regards to the Khutba, the
Khutba is so short.
So many times you have like different people
from different, faiths come in. And you know
what they all say? Look, that was awesome,
man. In my Greek Orthodox Church, I had
to listen to service like QDA in Greek
for, like,
2 hours, 3 hours straight, you know. And,
like, if we moved, our parents would, like,
smack us, you know. Or,
you know, in in in the synagogue or
whatever and, like, the the the guys blowing
the horn. Man, those dudes who blow the
shofar, they they have really long breath. They
it's amazing. All these things take a really
long time, and they have to just sit
and listen. You know? Whereas the sunnah is
for the is it for it to be
short or long?
Short. The sunnah is for actually to be
short.
And, if you're not if you're not a
person of learning,
then
you really shouldn't be giving a very long
chutba.
And if you are a person of learning
and your learning is making you give a
long chutba, then you should, like, go back
and, like, read your books again because whatever.
So the is in its short in any
rate, you know, if it's 35 minutes or
25 minutes or 15 minutes, it it's not
really all that much difference. It's not like
3, 4 hours. So the kids, they should,
you know, it's okay. You know, they're not
they're not morons. You
know, expect them to behave like adults and
they'll behave like adults. Will they screw up
once or twice?
Yeah. But like, like in Rockford, for example,
where I was the imam for, you know,
a little a little while,
you know, they knew they knew I'm gonna
call them out. I'm gonna call them out
if I I will stop the chutba until
they come and sit in the and I'll
say that. I'll be like, you. Your name.
Your name. Your name. I said, come sit
in the saff with the Muslims.
So come sit in the saffah with the
Muslims, and then they'll be like, well, what
does that mean? What does that make me?
They'll just get up and they'll come sit
down.
And,
what's really funny, their parents get upset, but
they're not upset.
Their
parents will get upset because it's it's like,
why are they upset? Like, lo, look. You
just
you know, you you they're not like, oh,
you taught taught my child the sunnah. They're
like, oh, look. Why are you calling me
out? You know? And it's like, okay. Look.
You had a chance to, like, do this
the easy way. Now you're doing it the
hard way, but the thing is solved now,
alhamdulillah. And the funny thing is with kids,
like I said, they're looking for they're looking
for someone to respect anyway.
When the person is old, right, then don't
call them out like that because they'll hate
you forever because the nafsas reached a level
of of takabur and a level of of
arrogance that like now it's no it's like
immune to learning things, you know. Ilham and
Rahim are Abu Hu except for very few
people who Allah has a very special rahma
on them that that that they that they
don't get they don't become hard like that.
But the kids,
there's kids I've called them out and and
they love you for it. Like, at the
time, they may even be upset, but afterward,
like, they'll meet you in such a way
that shows so much respect.
There was one of the one one kid
in reference.
I ripped him out so bad, mesquin. I
felt bad. And people don't believe me. They
think I, like, I do these things for
fun. I really felt bad.
Later on, I saw the I saw the
I saw the kid in a halakkav.
I was so happy.
I was so happy,
and I I went and met him. I
gave him $20.
And he's he's like, do you even know
who I am? I go, and I know
exactly who you are. And, I said, do
you remember that one day I I I
I I
I I totally, like,
yelled at you so bad in front of
everyone? He's like, of course.
I go I go I go, you know
how angry I was with you that day?
I go, I'm even more proud of you
today. And so
they they know that. They know that you're
not whatever. You're you're so the problem is
the person who doesn't care for the kids
is not the one who doesn't say anything
to them the one who's the the one
who doesn't care for the kids is the
one who doesn't, you know, make their islah
in the first place.
You're ignoring them. You do your thing. I
do my thing. It's like New York City.
Someone's getting mugged. You just walk right by
them. That's that's nonsense. That's not that's not
that's not
as a ummah, that's not how we roll.
So
anyhow,
the the imam so the first thing is
the calmness, right? The first reason for having
the the staff or the bow or the
spear or the sword or whatever is calmness.
There's another there's another,
reason
which is
transmitted in the books, but nobody ever talks
about,
in in English, it seems,
which is,
To show the people that Islam is built
on struggle.
To show the people that the Islam that
Islam was built on struggle. That all of
these things that we have, they didn't have
happen except for because people died for them,
because people got beaten for them, because people
were tortured for them, because people sacrificed,
you know,
wealth and and and and and
and peace and security
and,
people that they love and things that they
love, all of these things. It's through their
sacrifices that these things got here.
And in fact, it's it's a sign of
and it's a sign of dignity that Islam
is something that transcends this world, that people
should see the imam and remember that that
that, when he's giving the khutbah, remember the
sacrifice by which this deen was brought. If
it was a part of this world, nobody
would have sacrificed anything for from it because
you don't see you don't see, like, you
know, like
a a a a a lizard is going
to, like, not or a crocodile is not
gonna eat a, you know, an animal that's
coming near it out of honor or dignity.
It's not gonna make that crocodiles don't fast,
snakes don't fast.
These are angelic acts.
The that people do, these are angelic acts.
When you think about the shahada, the the
the martyrdom of the people who died for
the sake of Allah
both men and women,
It should lift your spirit to think about
things on a plane that's that transcends the
plane of just regular people.
And,
this is one weird thing that for some
reason is like a sunnah completely matruk. It's
almost completely abandoned
in America that you'll almost nowhere see an
imam have a staff.
Almost nowhere. Even though, my friend, Mufti Abdul
Anana, he tells me that this was the
the the custom of the Sahaba
that when they conquered a city,
the first Khutba was given
with the sword the the scabbard of the
sword in the left hand and the sword
unsheathed,
and resting on on on their two shoulders
in their right hand.
Why? Is it because Islam is violent? No.
You don't build nations, you don't have a
population of a 1000000000 people out of being,
like, barbaric,
you know, barbarically violent.
That's something the news might want to tell
you, but that math doesn't add up. You
can't make civilization like that.
You can't, you can't run courts like that,
you can't run, you know, collect taxes like
that, you can't build masajid like that, you
can't write poetry like that, there's
no Molana Rumi like that, there's no Hafiz
Sadhi, there's no Hafiz, there's no Saadi, there's
no, none of that stuff exists
if you're if you're a barbarian. However, at
the same time, Muslims are not punks,
and they're not weak wristed, and they're not
spineless people.
And they're people that when it's time to
be strong, they know how to be strong
as well.
And when it's time to sacrifice, they know
how to sacrifice as well.
And the reward that they're gonna get is
not from this island. It's not from this
world. And that's that's another very powerful and
strong reminder of that so that the people
don't become defeatist inside and just, like, internally
collapse. They have the Mubarak remembrance of the
help of Allah that comes to the people
who want to do what's right and who
want to do something for his sake.
And, you know, I I don't know. I
feel it's kind of silly that that that
that we don't we don't have this
sunnah to the point where people don't even
know it's a sunnah at all.
I was I was in a masjid, and
one of the uncles,
he's like, what's that?
And I go, it's a staff. It's sunnah
the prophet has a staff when
you say the Khutba. He says, ah, next
time you should bring shotgun.
I said, I'll bring 1, but only for
you.
And he laughed and then like after a
second he realized that that was not that
was not saying something not nice to him.
But
the point is this is that it's a
sunnah of the prophet sallallahu alaihi wasallam of
the people before us, they one thing is
to know the reason behind it and that's
the the
that's that's like,
you know, that's light on light.
But just the fact, even if you don't
know the reason why it's there, even if
it looks peculiar to you and you don't
know the reason why it's there, Just the
fact that
you heard it's a you know it's a
sunnah of the prophet and you loved it
because of that.
That's also a reason that a great multitude
of people will enter into Jannah, and I
fear that maybe very few of them will
be from from from our people.
And if that
understanding was rectified, then it would be more
and it would be there would be a
lot of and a lot of barakah in
it.
To
said oh my dear son, know that this
is from my sunnah and whoever loved my
sunnah has loved me.
Right? Loving the prophet sallallahu alaihi wa sallam
is is not I'm sorry. And I'm not
saying this to be a hater or to
even, denigrate these things
because they're nice things as well but they're
not the sunnah.
Being the sunnah of the prophet is not
wearing a sandal pin,
The sunnah of the prophet is not,
you know, burning expensive oud in order to
show off in front of one another.
The sunnah of the prophet sallallahu alaihi wa
sallam is not like, you know, you know,
every, like, different style of singing the birdah.
The sunnah of the prophet sallallahu alaihi wa
sallam is not what? It's not,
you know, it's not like it's not like,
you know, who has, like, the bigger molid
or whatever. I'm not even saying anything these
things are necessarily wrong in their own place
or that they don't have some benefit in
them. They may have benefit in them. But
what's the first this is one of the
parts of faqaha. Feqiswat is knowing, like, the
priority, the hierarchy
of of priorities and things. You know? So
for example, you know, okay, if a person
is married,
it's good for the economy.
But what's better about being married? Is it
better that it's good for the economy or
it's better that that Allah is pleased with
you?
Both of them can be true at the
same time, but it's part of knowing is
knowing which thing is more important than the
other. Right?
The sunnah of the prophet, sallallahu alaihi wa
sallam, the first in the highest rank of,
of, of, of, of, of, of, sorry, loving
the prophet, sallallahu alaihi wa sallam, is what?
He said following his sunnah.
Afterward, if you wear a nice turban, good
for you. I like nice turban just like
the next guy. Afterward, if you put on
the sandal pin, good for you. I have
a number of sandal pins myself, I wear
them too.
Afterward, if you know, you know, if you're
like all into the burda, great, I'll sing
it with you as well. No problem.
Afterward, if you're in a nice oud, inshallah,
you know, when I become wealthy, I'll buy
expensive oud as well. Right? Afterward, if you're
into all that stuff, right? That's great. That's
all wonderful. Alhamdulillah. Nobody's saying bad about it.
But to, like, you know, say, oh, we
love the prophet, sallallahu alaihi wa sallam, we
love the prophet, sallallahu alaihi wa sallam, and
then afterward you're the the hem of your
pants is dragging underneath your ankle, and you
run a razor over your face every day,
and you, you know, you you read your
Fard, but nothing before it and nothing after
it,
and you, like, you know, that, you know,
when you're angry at somebody, you don't forgive
them and, you you know, like, all this
other stuff, you're you're you leave it behind,
but then, like, Masha, you feel real spiritual
when you put on the whatever,
$300
atola,
product you that you bought from, like, whatever
some website.
That's that's kind of bogus. It's better than
it's it's, you know, it's better
if a person does it with love, it's
better than nothing. It's not it's not completely
hollow, but it's bogus not in maybe not
in the heart it's bogus, but in terms
of like an understanding of the deen, it's
like a very poor understanding of the deen.
And the person who loves Allah and his
rasul sallallahu alaihi wa sallam and the person
who has a higher maqam with Allah and
his rasul sallallahu alaihi wa sallam.
The reciprocation is what?
Whoever Allah Ta'au wishes good for them, he
will give him an understanding of the deen.
Whoever is given wisdom, Allah has given them
great good, a
greater part of
of good.
So,
you know, anyway, that's good. If, you know,
if maybe
nobody will very few people who hear this
will ever give a chutba in their life.
Right? In the old days, we used to
have Ilm. Now we have chutba workshops. So,
you know, you're like, well, what does it
how could he's, like, going on and tired
about this? This this is the lesson. Inshallah,
next time when you see, like, katib has,
like, a staff, just be happy about it
because, you know, this is the sunnah of
the prophet, sallallahu alaihi wa sallam. Even if
you didn't understand anything else, if you see
it and it's the sunnah of the prophet,
sallallahu alaihi wa sallam, it should make you
happy.
Even if the guy holding the stick has
no idea what he's talking about. It talks
7 different types of nonsense in, like, less
than 7 minutes. But still, you say, at
least this is the sunnah of the prophet
as long as this
Allah
he says and if I read the ayah
wrong then just go look it up again
inshallah but Allah says that
to the prophet
that we we won't send our our adab
down on them
as long as you're amongst them.
And we won't send our adab down on
them as long as they keep asking for
forgiveness.
And, you know, Nabi
from the life of this world, he's passed.
And he's still alive, but from the life
of this world, he's passed.
And,
the the best thing that we can keep,
amongst us is the sunnah of the prophet
as much as we can,
lest, lest,
the condition be removed and then the adab
of Allah come down on us, Allah be
our protection.
Protection.
And so a person should be sitting in
the beginning part of before he starts the,
they should sit.
And then between the 2,
he they should also sit.
And the Nabi
would sit and rest for a minute, and
then he would get up, and then he
would say more, and then he would finish.
In the of the prophet
and
they're not very long. All of the that
are transmitted from the prophet
they're not very long. And this is not
because people can't transmit long stuff.
There are very long Khutabats from other people
in the history of Islam that are transmitted.
Some of them righteous, some of them unrighteous,
some of them weird, some of them funny.
They're transmitted word for word.
The Khutobat of the prophet, sallallahu alaihi wa
sallam, that are transmitted, they're not very long.
And even then, he would sit, he would
sit in the middle of the Khutbah.
So
the imam will then pray 2 raka'as,
in which he recites out loud. Out loud
and which prayer is quiet. The prayers that
are out loud are the ones that are
and the prayers that are, that have a
with them, a ritual
attached to them.
So the iden,
the the
the
the the the in the jum'ah
and the night prayers, the the the recitation
is out loud.
The prayers that are quiet are the ones
that are from after
and until
the the the the time that Asir is
read. We say until the time Asir is
read, not the sunset because Makru to pray
after Asir.
But if a person were to
pray 2 after
Asr, it would be Makru, which means there's
no in it. It's not haram, there's no
sin in it, but there's no reward in
it. But if a person were to like
like forget they prayed Asar and they I
did that one time. I was in Medina
Munawara like several years ago and I wanted
to get into the robot and I just
pray Asar and I'm like, oh, nice. There's
a space open in the robot. And then
like I I allow I tuck beard in
and I'm like, ah, dang it. It's after
us, sir. That's why nobody's praying in the
robot right now.
So, okay, if that happens to you, then
you'll recite silently.
And,
one exception to that, can you think of
the exception?
The only the the silent prayer is that
the 2 rakaz before right?
The 2 rakaz before
before fajr
those are recited silently
and they're only recited with the Fatiha.
Although it's transmitted that Rasuulullah Sallallahu Sallam
read also
in them, but if you read a a
surah with
that,
that she wondered if he even, sallallahu alaihi
wasallam, read the Fatiha in them.
Now
obviously you do read the fatiha but Malika's
position was that that you should you should
just read the fatiha and nothing else in
those 2. And it's interesting, people sometimes they
want to pray longer,
and
there's an occasion for that, which is before
the Surah comes in in your tahajjud if
you want to pray longer. Those 2 rakas
are are masnoon for them to be very
light.
So at any rate, the imam,
reads out loud
and he'll read
in the beginning,
Suratul Jumu'ah or something like it in length,
and in the second
or something like it in length. And it's
narrated,
there's a narration that Rasulullah
Sallallahu Alaihi Wasallam read
in in in Jumaa.
And there's other narration that the Rasul Sallallahu
Alaihi Salam read,
and the
second. So what the author, it seems like
what he's trying to say is like this
is a range for the
masnoon, the sunnah length of recitation.
And,
there's only a mild preference for reading these
Suras.
If a person should read from another part
of the Quran, there's no Haduj in it
except for Malik preferred that people read entire
Suras.
And I I also I also think I
could see, like, one of the hikmah of
that is that people who don't know what
they're reciting, they don't understand what they're reciting.
They start from the most awkward of places
and they end in the most awkward of
places.
Maybe if someone understands what they're reciting, like,
to a certain degree, it's not so bad.
But in general,
the the the complete surah is meant to
be read together.
It's like a complete topic that starts and
finishes or set set of topics, a theme
that starts and finishes.
And that's what the whole point of the
Surah is. That's what's similar between a short
Surah like
and, you know, the longer Surah like Surah
Al Baqarah Surah Al Imran
is that the whole thing, it's like a
self enclosed unit.
From the beginning to the end, the whatever
is talked about is treated completely. It's not
it's not, left in the middle.
And this is one of the most, subtle
and and,
advanced and and and, highest
branches of tafsir is to understand the and
the of the Quran. The is what the
order of why what the the the succession
of topics are that the Quran talks about
and what the connection from one to the
other is. And so I remember I had
a
class in university,
and the professor who was not a Muslim,
he was a nice guy,
and keep him in a good state in
this world.
He's a nice person, but he wasn't a
Muslim, and he didn't
really, have much credence in in in these
sciences as being sacred.
So he said the worst thing you can
do with the Quran is start from the
beginning and read to the end in order.
It was not going to make any sense
to you. And the fact of the matter
is, it probably didn't make any sense to
him.
But, the ulama,
there's
a lot there's a lot there actually if
a person ponders over it.
The greatest
of written works is actually a tafsir written
in the Persian language,
by Shavdu Aziz, the son of Shavu'lilah
It's called tafsir tafsirahazizi.
And he basically talks about the
the the
the the the the wisdom and the the
the the connections between
going from
and Surah to Surah.
But tafsir e Azizi is not a complete
work,
and,
it it is in Persian, so it's not
accessible to everybody. But there are Arabs,
you know, Arabic speaking scholars who who talked
about it, but there's no, like, separate,
you know,
really robust and separate treatment that I know
about.
That doesn't say that doesn't mean anything. You
know, I I haven't read a whole lot,
so,
it may be there. But that's that's one
of the highest, understandings of of of the,
the Quran is to understand the navem and
the rut of the ayat and the Surah.
But you're not, you know, you're not gonna
get that if you just
pick chunks of the Surah. So Malik, his
preference was in the sawth. People should read
entire Surahs when possible.
And it is an obligation like we'd mentioned
from before
that you should drop everything and go toward
the Jamoa,
for whoever's inside the metropolis.
So the city limits, anyone who's in the
city limits, and
anyone who's within 3 miles from the city
limits.
And the reason for this is that, that
the the the custom in Medina was at
Rasulullah sallallahu alayhi wa sallam.
The tribes that were within a certain range,
he would require them to come to Jamaa.
And the tribes, the Bedouin tribes that were
nomads, but they were further out from the
city,
he wouldn't require them to go.
This is something very interesting actually because those
people in those days, many of them had
to walk. Obviously, you're not gonna take a
car or Uber to Joao. Right? So many
people will miss Jo'a. You I mean, you
should walk at least, you know, 3 miles
plus however much time
however my many miles in the city. So
5 miles, 3 to 5 miles to walk
to Jawa is the Hakka of Allah
on a person. So
if the Masjid is far from you further
than that, okay, you can understand if a
person doesn't have a ride or whatever, but
that's a lot more than many people are
accustomed to walking. Obviously, somebody is in bad
health or whatever, it's like,
polar vortex outside and things like that. Those
are other considerations, but that's a lot of
effort a person you know, Rasuulullah SAWSAW used
to ask that effort from people to to
come to Jum'ah. It's a reasonable amount of
effort. So a person should think about exerting
that as well,
and and,
and understand
that.
So
the,
the people who are exempted from Jummah
are those people who are
more than 3 miles away from the city
limits of a city in which Jumah is
established.
Another person who's exempted on from Jumah is
a Musafar Safar Shaddai,
a person who is legally in the ruling
of of being a traveler.
That person is not obliged to go to
Joah.
And,
a woman is not obliged to go to,
go to Joah, And a slave is not
obliged to go to Jermah, and children are
not obliged to go to Jermah.
Yes? You started off, you said they sent
more than how many miles? 3.
So
so,
you know,
some of the sisters are are in a
very enviable position
because there are certain places in which the
only Jum'ah in town is extremely, extremely horrible
fitna to go to, and the kateeb talks
about all manner of nonsense.
And the father's all they can do to
save their iman is trying to show up
on the when the prayer starts or whatever.
So Allah, subhanahu wa ta'ala, help help us
all because you can, as a sister, always
go to Jumaaah if the katib is good,
but when he's not, it's very difficult to,
to
to not go in there. There's a moth
in your shirt, my friend. I don't wanna
yeah. Yeah. There's a moth in your shirt.
I'm not trying to alarm you or anything,
but yeah. Yeah.
Love what type of that. Oh, man.
My eyes brighten now.
That's my
Not at all. Not at all. Not at
all. I'm not.
It reminds me of Maybe that's why I'm,
like, allergic. I'm allergic to mouthwash.
In Madrasa, right, in the monsoon season, once
the monsoon rains happen,
all these weird insects and, like, strange, like,
animals come out. And some of them, their
life cycle is, like, more than a 1
year cycle. So every year, there's, like, different
insects,
and they're really, really weird. Like, I would
just at night we would tease each other,
tickle tickle each other because people think that
it's an insect on them. And then sometimes
it'd be, like, you know, like, with a
stick or something like that, like, real quiet
at night. And then sometimes it would be
like, hey, stop messing with me with that
stick, and it's not a stick. You reach
in your shirt and pull out like an
insect that's big. You're like, ah, get this
away from me.
This is maybe Yeah, there it's up, top,
top, top. Yeah, there you go.
Yeah. So all of these all of these,
aforementioned
exempted groups, if they show up to, if
they show up to Jum'ah,
they're allowed to pray. They're allowed to pray
the Jum'ah.
Interestingly enough, in the Madhab,
because Jumah is not fard on them,
they can they,
they cannot lead the prayer.
Just like a child, sloth is not far
beyond them. So the because it's not far
beyond them, they can't lead the prayer because
the nia of the imam has to be
equal to the nia of the person behind
him or stronger. So just like that a
a a a a a a a a
a a a a a a a a
a a a
a traveler
that's in Safar Shal'i
or or a,
a woman or a
slave
or any of these people, they cannot validly
lead the the Jumuah prayer.
And
And one one very
reason, one very, like, principled reason is if
it's not far beyond you,
then it's not far beyond the the the
the person behind you. It can't be farther
on the person behind you. Like, for example,
the same reason if someone prayed a prayer,
then they want to join a second like,
prayed it alone and they wanna join a
second congregation in order to, or a congregation
that happens afterward in order to get the
reward for the congregation, they can join that
congregation, but they can't lead it because the
prayer is no longer Fard on them. They're
only getting the sunnah out of it. The
fard part is already already done. And so
this is a this is a Usuli issue
in Usul al Feth that something that's already,
an obligation that's already been discharged can it
be discharged again. And it's as if,
it can't or because of the possibility of
it not being able to be discharged again,
making it possible for the person who tries
to discharge it again,
invalidate the the prayer of everyone else behind
them. So for that reason, we say that
that person doesn't lead the prayer.
The exemption for this in the madhab is
who?
It's the imam. And when we say the
imam, we're not talking about the dude that
the board doesn't pay well. We're talking about,
like, the sovereign leader of the the whatever
of the state.
The imam has a right to lead Jum'ah
wherever he is,
and the imam's,
authorized representatives, which are 2 people, governors and
judges.
I think there's a khilaf about judges the
Qadi, the the the judge of the state
that's, that is given that's given the authority
to, rule on cases.
There's those people are the authority to rule
on behalf of the imam. Those people as
travelers can lead the prayer as well.
Obviously, one might ask, well, you came to
my city and you went to do my
prayer.
Okay. There's other Madahib too. Right? But, you
know, if you're learning Malek effect, this is
the this is the this is the thing
to learn. Honestly, if I go to a
masjid where,
where,
there is an imam who can say the
khutbah, the ritual khutbah, and the the salat,
I ask them to do so.
And I'll excuse myself. I'll give the band,
but I'll I'll ask them to do so.
That being said, many masages, they don't even
have that much.
And if you try to explain all these
things to them, it's like, you know, like
explaining calculus homework to your kitty cat, you
know.
No no offense to the kitty, but, like,
it's not gonna get it right. Kitty cats
are nice, aren't they? Right? Yes. Yes. If
I was trying to be offensive, I would
have said to the dog. Right? So I
try I try try to be nice,
I I see some of the audience members
are a little offended by my example, but,
that's that's that.
Oh my goodness. This is everyone's gonna it's
not PC mess out here.
The women's women their their their sufuf, their
lines are behind the men's.
And a woman of exceptional beauty
is is is it's it's it's not permissible,
or at least if not haram, for her
to go go to Jermaine.
What is the what is the the the
the reason for this is that if a
person becomes like a, you know, a and
attracts the attention of other people,
especially when it's not farther for her in
the first place, then the harm is more
than than the benefit. Now we're gonna have
all this like, oh my god. This and
then another thing. This is where by the
way, this is where our hardcore,
from
the subcontinent.
This is where their Hikma comes into play.
Right?
If the reason for if the reason for
a very good looking woman coming to Jum'ah,
right, if any woman is listening to this,
I'm talking about you,
If there's any
reason for the exemption for a good what's
the reason for a good looking woman
coming to Jumah being haram?
She's gonna attract the attention of people.
Oh, all of a sudden, all of those
like super beard, like,
old school Milanas that put up the curtain
between the men and the women's section, at
this point, if the curtain is there, is
a woman going to be able to attract
attention to herself?
No. So all of a sudden it becomes
okay for them to come to Joanna now,
doesn't it?
There's a wisdom in it. Someone may say,
well, the barrier wasn't there during the time
of the prophet, sallallahu alaihi wa sallam. Well,
during the time of the prophet, sallallahu alaihi
wa sallam, the women didn't used to come
to the masjid except for Isha and for
Fajr. And the the first lamp was put
in the masjid of Rasulullah
by Tamima Dari in the 7th year of
Hijra.
And even that was such a small light
that the men couldn't even see each other
much less the women.
So, okay, you can be like that. That's
wonderful. Say, Nama,
when the masjid was more well lit, he
used to discourage the the, women from coming
to the masjid, and they went to say
that Aisha
complain. Right?
She's gonna she's gonna take our side. Right?
Because everybody is like identity politics like America.
Right?
If I'm white, I'm gonna complain about white
ping people being oppressed. If I'm black, I'm
gonna complain about black people being oppressed. If
I'm an immigrant, I'm gonna complain about immigrants.
If I'm, you know, this orientation or that
orientation, I'm gonna look at everybody, make a
calculation, and, like, push my demographic forward. This
is not this is not insaf.
This is not justice.
Right? So they said, okay. She's gonna take
our side now.
And what did she say? She said, if
Rasulullah
saw the way you were coming to the
Masjid, he would have he would have banned
you from coming himself.
The barrier has some hikma, there's some wisdom
in it. Because
no longer is that that an issue, no
longer do the, you know, can someone say
to a sister, oh, look how you came
to the Masjid, it's bad, blah blah blah.
Say, no. Nobody saw me. I didn't cause
any problem to anybody. I can come to
the Masjid the way that I am. Done.
It's it's it's it's finished. It's done. Right?
And so, you know,
people I don't know. They have these, like,
kinda cultural or expectations. You know, this is
like they say, oh, you have to come
in assimilate to American culture.
What kind of what copy copy of the
constitution do you have that you can say
that to somebody?
They made America just so people wouldn't say
stupid nonsense like that.
America itself was made because all the rejects
from Europe that nobody that everybody wanted to
pick on and, like, and, like, wanted and
wanted to hate on them because they weren't,
like, you know, conforming with whatever
royal, monarchial,
like, or, like, church, like, norms. They're like,
this is ridiculous. I just wanna go somewhere.
I'll obey the law and pay my taxes.
Just people will leave me alone. Right?
Okay. What's your problem if if there's a
barrier in the Masjid? Okay. You build your
own Masjid. Don't make a barrier over there.
Right? The people who made it, if you
had some sort of decency and you had
some sort of, like, respect respect for another
human being, you know that nobody does anything
for no reason. Everybody has some reason that
they do things for. Right? You'd say, okay,
I maybe
I don't
I don't agree with their reason, but this
is why they do it
and leave it alone. But there's there's there's
a reason for it. And just the same
way that the dudes who have the barrier
in the masjid roll around and be like,
oh, so and so Masjid, there's no barrier
between men and women. They're all like committing
zina. No. I've actually heard that by by
the way from some people.
And I have to say,
we have to respect the law of the
land. Otherwise, I remember some some dude said
something like that in a car one time,
and I felt like pulling him out of
his car window and, like,
whatever. But, hey, so, you know, people should
that's one hopefully the one good thing about
studying is that you you,
expand your mind a little bit and calm
down about your ideas that may be legitimate,
but they're not as, like,
like, amazing as you think they are. Sound
like Yes, ma'am. So
when it says wear your best to Juma,
it's really talking about me and because I
always say I'm up. I you're supposed to
get sharp on I mean, I come from
from church, so I'm thinking, you know, you
get sharp on June by Friday, now you
But but No, that's for me. That is
not for women. But sister, you know, like,
there are some there are some people who
get sharp for church for other reasons as
well. I've talked to a lot of people
who talk about some of the iniquities of
looking good in church.
I mean, that's the thing. Yes. It is
it is for men. Gotcha.
It it it is for men, a woman,
her her zena is for the house, her
beauty is for the house, and a man
his his beauty is for the outside, but
his beauty is not like is different than
the beauty of a woman. A man's beauty
is in his strength. So don't, you So
don't,
you know, don't, like, spend too much money
on beard cream.
Don't get your hair your hair and your
nails done.
I swear to God, like, in Pakistan, they
get like makeup in the
in their men get makeup in their weddings,
some guy comes out with like, rosy cheeks
and stuff like that. I told I would
tell my wife. I'm like, you should thank
Allah so much. I'm not a perfect man,
but at least you married a man. This
one some of the weird sequins and, like,
red turbot and stuff. You can't tell who
the bride is, man.
Yeah. So the man is his beauty is
in his strength. So, yeah, don't don't don't
don't be too pretty,
when you go to Jumah either. Simple. What
is what is beautiful for a man to
go to Jumayah? You wear white. You wear
white. You should be clean. You should wear
white. You should, you know,
put on your white Izaar and your white
amis and your white turban and things like
that. That's what's that's what's nice.
That's what's nice.
There's a there's a story about we'll just
stop right here, inshallah. There's a story about
the
the Amir Amir Ammanullah,
the the king of Afghanistan.
And Afghani men pride themselves on being very
manly men, that he went and visited the
Nawab of Lucknow,
which is a princely it is a princely
state in,
in in Northern India
where,
culture was a little bit more,
flowery.
So this guy has a big big turban
and huge beard and, like, rough hands and,
you know,
probably carrying a number of knives on him,
and a sword. He sees the Nawab of
Lucknow,
very thin soft cotton
uh-uh
uh-uh kurta and
the they don't wear the chaloir. They wear
like they wear like pants that are a
little bit tight around the around the legs
and
you know clean shaven with, like, all the
with with mustard oil in his hair and
on his skin.
And, pan. You know what pan is? Pan
is a disgusting habit of decent people as
good beetle nut. You chew it and it
makes your teeth red and it makes your
lips red as well.
So he sees this like very
slender,
delicate
man with shape fitted clothes
and
very soft shape fitted clothes
and, red lips and he has a a
cane,
a silver cane in his hand. And he
says to one of his advisors,
when you see a man, you should have
heba, you shouldn't have shahwa. When you see
a man, you should be in awe of
him, you shouldn't feel confused.
Help us.