Hamzah Wald Maqbul – Mlik Fiqh Being Imm ICC 02192020
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Muhammad
It's a chapter regarding,
being imam and the ruling with regards to
or the rulings with regards to the imam
and the follower.
This is an important chapter. Nabi
he mentions
Your imams are your intercessors in front of
the Lord,
so let the one who leads you in
prayer be the greatest amongst you.
And it's possible that the meaning here is
the eldest.
And,
the Nabi
it's also
reported from him that he said,
He said,
that if it makes you happy that your
prayers should be accepted from you,
then let the best of you, lead the
prayer,
because indeed he is like the delegation between
you and your Lord.
This is important because the imam,
in
in the beginning, in the best part of
this Umma was who
the Prophet Sallallahu Alaihi Wasallam, he was the
best of the Umma. And then afterward
after him, the Imam was who? Ummah. I
say Abu Bakr Siddiq was the best of
this Ummah.
And likewise through the the Khalafar Rashidun.
In them, the leadership in temporal and spiritual
affairs was there together. This is the sunnah.
This is the the barakah is in this.
It's
said,
which was reported
relatively reliably that
he would have other people lead the salat
of Tarawi,
but the 5 daily prayers to say,
the say, I believe also.
But the 5 daily prayers, they would they
would lead on they would lead themselves.
And, the,
hadith is not let the one leading the
salah to be the one with the most
operatic
voice, you know.
You know, like
the
like that's not what that's not there.
You know? Whereas nowadays, that's what we've done.
Yes. There are some very pious people who
have beautiful voices.
We had this Qari Hassan Saleh visit the
other day, and I consider him to be,
you know,
hired because of their,
because of the beauty of their voice.
Or worse yet, in fact, in more masajid
than even that in America, and that's bad
enough. Right? You don't hire you don't make
a person the imam because of how beautiful
their voice is.
Worse than that is what is that Masjid
boards will hire an imam because of how
pliant they are. So they'll purposely hire weak
people or they'll hire people who are, like
like, unmarried boys or they'll hire, like, you
know, just people who are not, you know
and there's nothing wrong with being an unmarried
boy, but thing is you're not gonna be
that, you know if it says right here,
it says that if you're if it makes
you happy that your prayer should be accepted
from you, let the best amongst you
lead the prayer because that person is the
wafat between you and between your lord. That
person is the delegation between you and your
lord. What does that mean? You know?
That means that, yeah, you should have someone
the per a person who's respectable. In fact,
the person who is most respectable in their
deen,
be the imam.
And, there are some people who deliberately for
political reasons, they'll avoid that. Why? Because,
it's like a political threat or challenge to
the people who run the show on the
Masjid, who are oftentimes impious people or oftentimes
people who are not interested in praying or
things like that.
So So the imam will be like kind
of like a political proxy for them. The
entire community suffers for that.
This is this is like it's it's very
problematic. It's very interesting, actually. This is something
you guys will find strange.
There's a book obviously, it's not Maliki effect,
but there's a book, one of the Hanafi
Fok'a in the Indian subcontinent.
He wrote a book, I think, something like
50 different,
wuju tarjeel
for who should be imam.
And generally, the the the the the the
fuqaha mentioned that the afka, the person who
understands the deen the best,
is the one who should lead. And then
if 2 people are equal in that, then
it should be the one who knows, like,
for example, more Quran or whatever. Like, there's
a whole set of there's a whole set
of different,
that that are, you know, that you go
through. The last one that that was mentioned
in this treatise was what whose wife is
more beautiful?
So I remember I remember our one of
our, he was saying that, he was mentioning
this that that the,
the the of Hadith that don't follow Madaheb,
they they they made a mockery out of
this one point. What kind of fiqh is
this? Whose wife is more beautiful? Like, why
are they mentioning this, you know?
And, after, you know, like talking on the
issue for some time, I raised my hand
and I go, Staji, I go, that doesn't
make it, like, explain it to me. What
the difference does it make whose wife is
more beautiful?
And so he, like, looks at me like
like I'm stupid. He says, Tell me something.
He goes, When a man walks in the
bazaar, if his wife is ugly, is he
going to look around? Or the one whose
wife is the most beautiful woman in the
village when he walks in the bazaar, is
he is he gonna look around? And so
I was like, okay. Well, like the the
actually, like, you know, they thought well, this
is if this example is like not amenable
to this age. So if anyone's listening at
home, like, feel free not to use this
example in your unless you wanna have, like,
a hailstorm of violence, like, rain down on
you. But the point is is this is
that they used to think about these things.
Right? So if the one whose wife is
more beautiful is more worthy of imamma, why?
Because his eye is not going to wander
when he's walking around as much. Right? Then
what does it mean for what does it
mean for the one who's imam? He's not
married at all.
You know, Allah ta'ala, Allah ta'ala, help us
all. These are it's interesting. The 5th, you
know, the Fakkaha thought about stuff, and they're
real about things, you know, they're human beings.
The point is, is this is that in
the old days, they're conscientious
about that. The imam should be somebody who
who,
you know, their focus is there on the
prayer because they're like the bottleneck between the
congregation and between the Lord.
If the imam shows up and he leads
a salat without wudu, like nobody has prayed.
You know what I mean? You won't be
punished for the prayer. You might even get
the for the prayer because of your intention.
But the spiritual effect
of the prayer is not gonna be there.
It's gonna ruin it for everybody. How many
people we see we see imams are like
because they'll hire them literally from people who
are struggling or people who have no knowledge
or people and good intentions is not the
same as knowledge. Good intentions is good, but
it's not knowledge.
There are some relatively cynical people, but because
of their knowledge, you know, they they still
like don't, you know, manage to like not
screw up basic things. Right? If a person
doesn't, you know, isn't conscientious about their tahara,
and like nobody's conscientious about their tahara until
they see their asata, their mashaif doing things.
Right? You know, otherwise people are like, oh,
you know, like, you know, I'm someone urinates
standing, a little bit splatters on their clothes.
It's not a big deal,
just a little bit. You see the they're
like, no, that's not cool. Like, you can't
a lot, a little, it's not you know,
you see the the the the the lengths
to which they go to keep their clothes
clean and things like that, you know, and
then then you learn
if you just learned your dean from, like,
watching YouTube videos and, like, you know, a
couple of MSA events, and I love MSA.
I'm not saying this to disparage MSA. I
myself am an MSA member, Masha'Allah. But, like,
you know, the point is is this is
that, like, if you if you don't take
the din like that from from its sources,
then, you know, you may end up screwing
up a lot of stuff, and the entire
community will will suffer for your ignorance if
you're the imam.
And so
this is a different model of imam than
than,
than I guess we're used to a lot
of us are used to in America.
So
this
is,
ibn Abi Zaid, he begins the chapter by
saying that
the people will be led in the prayers
by their by the most virtuous of them.
Meaning what? Meaning the one there's a number
of different oju
of favel,
ill,
and piety.
Now nobody's perfect after the Prophet
nobody's perfect. Some people get really, really close,
you know.
Even that age someone may say, Okay, well
that age is gone, you know.
Someone may say that, okay, such people exist.
Well, if they do, they're not like they're
not the ones who are, like, running to
immigrate to America.
You know what I mean?
This is something, like, for us born and
raised in America, it's kinda like a shock
if you travel in the world and things
like that. Pious people in the Muslim world
don't really take well to, like, the idea
of moving to a a non Muslim land.
Because those things that, you know, we very
are very comfortable about, you know, living in
these places. Like,
you know, like you can't eat there, they
serve haram as well. Oh, no, no, no,
like, you know, you can't avoid it, so
it's okay.
The people back home are like, well, we
can avoid it by not going there.
You know what I mean?
So,
you know, America is a disproportionate
sample
of stuff.
You know, it's not a representation of the
the actual Muslim world, just like it's practice
of the Sharia is not a representation of
the Sharia. It's kind of like a
a,
an exceptional an exceptional example.
So at any rate, the the so one
is the knowledge, the other is the practice.
Okay. Fine. We're in America. We're the B
Team C team. We're not gonna really find
no. It's not true. Some people Some people
are good people
Like, you know, they're they're they're virtuous people.
Even hear a lot of that gives from
his father as well. But you might say,
well, we're not gonna find someone who's, like,
that good.
The minimum standard is someone should at least
have enough shame not to sin in public
openly.
What people do behind their closed doors is
between them and Allah ta'ala. There's enough evidence
in the in the hadith of the prophet
that the just attempt to hide your sin
and to feel enough shame that you're not,
like,
showing it in front of other people. That's,
like, also a maqam with Allah ta'ala. It
doesn't it's not an excuse to keep sinning
and to give up trying to get better.
And oftentimes, a person who sins privately, but
then inside of their heart, they lose the
they lose the the fear of Allah, and
they lose the feeling inside of their hearts
that this is a bad thing, then Allah
ta'ala exposes them oftentimes.
But at any rate, the point is is
that there's a continuum.
This is a very important line. If somebody
at least has enough decency to not do
things in public
and hide their sins from other people, you
don't need to worry about and speculate what
people are doing when the doors are closed,
with regards to these matters.
So the person who should lead the prayer
should be the most virtuous amongst them and
in specific, the the, amongst the people of
virtue,
they should be the the ones who have
the most understanding knowledge of Deen. Now why
why is it that he said the most
knowledge of Deen and not the one who
memorized the most Quran
or the one who recites the best?
A person should recite well. It's Makrut to
have a person lead the prayer if they
don't know Tajweed.
And by tajweed, we're not talking about like
the super, like, refined tajweed like the Quraha.
We're talking about the nutq of,
of the letters of the Arabic language, the
pronunciation of the letters of the Arabic language
to the point where an Arab would understand
what's what's being said.
So, you know, someone rolls their r's a
little too hard or like their ghayn is
like a is a little too hard. Right?
It's supposed to be lighter than that. It's
supposed to be ghayn and
But you don't say, oh, look, the prayer
is the prayer is,
invalid. No. Because even if it's pronounced a
little too harshly, a normal Arab will understand
that you're saying and not saying, like, sheen.
You understand what I'm saying?
We have that, different
They have different ways of pronouncing things. They
see people turn like off into and they
turn like, you know, like that that type
of stuff that happens as long as it's
something that, like, an Arab when they hear
hear what it is, they understand what it's
what's being said, the prayer is still valid,
inshallah.
It's when it starts getting all muddled and
mushed mushed up to the point where a
person doesn't under like an Arab wouldn't understand
what they're saying, then that person the prayer
is invalid. And
amongst those people, like, if there's, like, 10
people like that.
Right? If they're the only ones there, then
still their prayer is valid. But if the
11th one shows up and he knows how
to pronounce the letters properly, he should be
allowed to lead.
His presence will invalidate the prayer for the
people who are there if they don't let
them lead.
And if he joins them, his prayer will
be invalid as well because he, you know
but that's only for the person the facade
of their pronunciation is so bad that it's
no longer recognizable, you
know, like, you know,
is probably like that.
You know, what what a ballin. Right? Like,
you know, there's a like there's a little
bit of, like, whatever ambiguity in it. When
someone, like, completely kills, like, destroys the the
makharaj,
then that person should not be allowed to
pray. But very few places have, like, you
know, like, Jama'at in America and things like
that will have someone like that upfront, especially
in the
presence of somebody who can who can do
better than that. Right? So why is it
you know, so that's that but that's an
extreme case. Right? There are many people there
are many people who will be able to
recite, but their tajweed may not be perfect.
Why is it the person who's tajweed
is enough to, like, say the letters but
not be super perfect? If If they know
fiqh, they have more right to lead the
prayer than the person whose recitation is perfect.
Why?
Because fafaha and fiqh
has to do with understanding the validity of
the prayer and and what invalidates it. If
a mistake is made, how to land the
aircraft safely? How to how to, like, finish
the prayer in a way fix it in
a way that will,
keep the prayer valid. You know, if a
person doesn't know certain things and validate the
prayer, they may do them and and, like,
nobody's the wiser, you know? So the thing
that has to do with the validity of
the prayer, it takes priority over the the
thing that's from the perfections of the prayer.
And obviously, a person should like all of
the above.
You know, as a community, if you have
a 1,000 people at Jum'ah or whatever or
somewhere near that like we have in our
Masjid,
you should try to have somebody who's,
you know, a good,
a good mix of all of the above.
So this is, another hukum with regards to
Imam. The Nabi said,
And so the the sharaq uses this as
a daleel for the for the invalidity of
the imam of a woman, that a woman
should not be imam. A woman cannot be
imam.
And, in the Maliki school, women cannot be
imam neither for the farth nor for nawafil,
not for men nor for women.
A woman just doesn't lead the prayer. It's
invalid for a woman to lead the prayer.
Again, this is a difference of opinion amongst
the ulama. The Shafi'i say that a woman
can lead the Fard prayer, the Hanafi say
that a woman can lead a nafal prayer,
but she can't read the lead the Fard
prayer.
And in those other madahib, when the women
pray together,
the
Now,
you know, this is a long discussion.
One of the proofs that,
that a woman can lead the prayer
is the hadith of Waraka,
which is an which is an interesting it's
an interesting
story. The Umaraka
was one of the people who actually,
Jama'atul Quran
She's the only woman who was recorded to
be the,
be a Hafizah during the life of the
Prophet
as the revelation came down.
Others other Sahabiat memorized it, but then after
the Rasul
passed, but during the life of the prophet
Hafiz ibn Hajar, he mentions,
I think Sayyuti narrates from him or maybe
Sayyuti himself mentions in the in the Itkaan
that that no. I think it's maybe just
Siyyuti that, that,
that she is she is the the the
from the women, she is the hafila.
And so
she was like a grandma, she raised her
grandkids, and she had some household slaves and
things like that. So it's children and slaves.
The prophet sallallahu alaihi wa sallam gave her
permission to lead the prayer in the house
that the that the Adhan was called from
her home and the iqamah was called and
they would pray, in congregation, she would lead
the prayer.
But it wasn't free men,
first of all.
And, Malik the Malekis, they considered this to
be an exception because the people of Medina
didn't used to the women didn't used to
have congregations.
It was unknown to them that the women
prayed congregations.
And it's, you know, it should be clear
why it's exceptional. Like, you know, she's the
only one who was a hafilah anyway, and
she was, like, an old woman. She was
not able to leave her house and things
like that, and so the people of her
household could learn from her. The Messenger of
Allah sallallahu alaihi wa sallam gave her the
nickname of shahida,
the martyr, the martyr woman.
And, Said Abu Bakr Siddiq said Nama
he would say to them,
let's go, let's all go out today, we're
gonna go visit the shahida, we're gonna go
visit her. And so, Sayidna'mar alayahu anhu during
his reign,
a slave boy and a slave girl of
the house, they conspired with one another to
murder her and run away.
And so she was she was she was
killed in Zulm, which is one of the
types of shahada. It's one of the miracles
of the prophet that many years after his
passing, he predicted this would happen.
But,
that's that's a proof in in in favor
of
those who those who say that it's valid.
And the proof in favor of the Malekis
is I mean, this this this there's it's
a we love this hadith that I hear
it. It's not directly mentioned, but,
generally, the understand
this hadith to mean, like, the imam, the
like, the woman cannot be Khalifa.
But,
but, the the
the women didn't used to lead the prayer.
And in fact, it's an understanding
that a woman will receive more,
tawab for praying separately, praying alone than and
at home than she will for praying in
the congregation or in any congregation.
There are other conditions of the imamah that
are not mentioned here in the in the
text. One of them is,
bulu, that a person has to be an
adult.
We have this thing where, like, people, you
know, they have good good good intentions. They'll
put, like, kids forward to lead the salat.
There is some scope for permissibility
possibly in the Nawafil.
And in particular,
like if there's no Hafiz to lead,
Tarawi, a handsome kid is a is a
hafiz or whatever, like, there there are some
of the fuqaha in the past that have
given fatwa that is permissible.
In general, adults should not be led by
children in the slot.
If so,
in the Fard prayer, it's invalid.
It's invalid. They shouldn't put kids forward to
lead the fa'id prayer. And in fact not
only that, for that reason,
the in the saf and the masjid, the
the person behind the imam or the couple
of people behind the imam should be adults
as well. In case the imam is somehow
incapacitated,
that one of the adults should be able
to step forward and finish finish leading the
prayer.
Another hukum is is Islam, that a person
should be a Muslim.
You can't you can't have a non Muslim
lead the prayer.
Karafi
he mentions a a
a
fatwa
that was asked
about a person who
led the prayer in such and such place
for a very long time, and then he
disappeared.
And then he came back and he said,
well, you know, I was actually a Christian
the whole time, and I was making a
fool out of you guys. So so you
have to repeat all of your prayers. And
so the fatwaqarahi
gives us that that what? Is that he
was, as long as he was leading the
prayer, it was a sign that he was
a Muslim.
And his apostasy is effective the date that
he said that he's not a Muslim.
And the witness of a apostate,
is not admissible in court.
So you don't have to make up the
prayers. But, like, if you know, then you
then it's completely invalid.
It's completely invalid. If someone, like, write your
ex claims later on that they were fooling
you or whatever, that doesn't that doesn't affect
it. But if if people know, they shouldn't
allow. And if there's shak in a person's
iman, they should not be allowed to lead
the prayer. This is one of the wisdoms
of not letting the, ahlul bida and the
people of reprehensible innovation lead the salat. They
want to join the congregation,
that's fine. No one needs to stop them,
but, you know, they should not be allowed
to lead.
Unfortunately, politeness, you know, is, reigns over fit
or political correctness or politics in general in
many many,
in many cases, but, they should not be
allowed to lead the prayer for the same
reasons that the prayer should be
landed safely. It should be
entrusted in the in the in the care
of the person who'll take the best care
of it.
The the the follower will
will recite
with at the same time as the imam
and and the silent prayers, those things that
are silent.
But he will not recite anything
from those things that are those things that
are recited by the imam out loud.
Now
you have 2, like, extreme opposite opinions. 1
is opinion of the Hanafis, which is that
it's
like basically haram to like, like makrutah harimi
to recite behind the imam
at all, ever.
Any of the 5 prayers.
If the imam is reciting, you just
stand silently.
That's it.
In the loud prayers, in the quiet prayers,
the loud rakat, the quiet rakat.
Then the polar opposite is the Shafi'i's.
So you have to read the Fatiha behind
the imam,
whether the salat is a loud prayer or
the choir prayer.
Otherwise, the prayer is not invalid.
You know,
etcetera.
And the proof of the Hanafeez is what
the imam was there so that you follow
him.
And literally the the the hadith of the
prophet sallallahu alaihi wa sallam, the occasion of
him saying it is, like, what is this?
I hear people, like, behind me, like, saying
stuff while reciting while I'm reciting. So indeed
the the the imam was
was the purpose of the imam is that
you follow him. And then on the flip
flip side, there's the there's the the hadith
of the person, you know, the one who
didn't read from the Fatiha, that person doesn't
have a salat,
or the one who doesn't read from the
Fatiha, their prayer their prayer
is it's like it's like,
incomplete, incomplete, incomplete.
And so
you have these 2 polar opposite,
opinions. And like many many cases where the
Shafes and Hanafis have, like, these, like, diametrically
opposed to irreconcilable
opinions,
The Malekis are halfway in the middle which
is what?
The loud prayer, you don't recite while the
imam is reciting
because that's
That's literally the process of what is it
that I'm arguing Quran of Quran.
Right? What is it? It's the argument of
2 Qurans and the imam is reciting something
and then the the followers are reciting something.
So loud prayers are the loud prayers, there's
no recitation from the from the from the
follower.
In the quiet prayers,
then the imam doesn't hear the follower, the
follower doesn't hear the imam.
So in the Maliki school, the quiet prayers
and I think this is usually like standard
Sunday school Islam in America ends up being
this. Until somebody, like, realize, oh, I have
a mother have been like, I'm gonna go
take classes or whatever. This is what ends
up happening in America usually is what is
that that you, you know, you listen during
the loud loud rakats of the loud prayers
and you,
recite in the quiet rakat of the quiet
prayers,
and the quiet prayers, I should say.
But, this is the this is the the
the the Maliki position.
That being said,
in the Maliki school, the prayer is valid
if a person doesn't see a word behind
the imam,
other than Allahu Akbar and Assalamu Alaikum.
So if someone is like a new Muslim,
like like like real new, like just took
the shahada, doesn't know the fa none of
that
stuff. One solution to that is what?
Just have them pray with the congregation.
Because, for them to not recite behind the
imam in the quiet prayers is magruh, but
it doesn't invalidate the prayer.
And,
you know, this is this is a precept
amongst other proofs for this for this position.
There's a precept in the in the Maliki
schools of mura'at alkhilaf,
that if another school has a position very
hard strongly held position, then that will somehow
mitigate or soften the the opposing view. Right?
So
theoretically, the person should, you know, be be
reciting something in the quiet quiet rakat,
but the Hanafis say that it's valid. In
fact, they say it's farthest wajib that a
person not recite anything,
you know.
And so that, you know,
the slot should at least be valid Even
if it's maqruh, it should at least be
valid, you know, for if a person doesn't
recite anything.
A person who catches 1 raka'ah of a
prayer, that person has
caught the congregation. Meaning there's a virtue of,
like, praying in congregation.
In order to catch that, you have to
catch at least 1 raka of the prayer,
which means you have to catch the imam
before he comes out of ruku and the
last raka'at of the prayer.
So this is a a bit of a
a, I guess, a a fine point.
Maybe you want to
you want to, pay attention in order to
understand it properly.
And it has to do with the question
of what should the person who comes shows
up to the slot late do.
And for example, if you show up in
rakan number 3,
okay,
that means you missed what? 1 and 2?
So after the imam says, salaam, what do
you do when you get up? Okay. Which
rakka are you in when you get up?
So
because there are 2 separate sets of athaar.
There's one set of athaar that that that
that suggests that the person who
missed some part of the prayer and catches
some part of the prayer after the salam,
they should get up and make qaba, make
up what they missed.
So qaba would be what? You read 3,
you read 4, and then you get up
and then make up 12.
Okay? That's one model. There's another set of
athaar that suggest that the person who missed
a prayer should make Bina, meaning they should
build on what was what was there. Meaning
what?
That imam's 3 is your 1, imam's 4
is your 2, and then you get up
and read 3 and 4.
Okay.
Malik
Rahim he said that the reason for the
2 separate sets of athaar is what?
Is that the the qaba refers to the
refers to the qira'ah. Making up refers to
the recitation because the imam does it on
behalf of the, of the congregation.
So when it comes to your recitation, if
you join in the 3rd rakah,
then the 3rd rakah, the imam recites what's
in the 3rd rakah, and the 4th rakah,
the imam recites what's in the 4th rakah.
You missed 12, so you then get up
and do 12.
So you'll re read not just the fatah
but fatah and surah, fatah and surah. Right?
But when it comes to the action as
actions of the prayer, the imam doesn't do
them on your behalf. Everyone does them on
their own behalf.
So
when when when so when you join, that's
your first rakah and then imam's 4th is
your second. And then when you get up
from the salam, then you'll do the actions
of the 3rd and then the actions of
the 4th.
So this is this is this is
a a a a a a a kind
of a nuanced understanding.
I don't wanna speak on behalf of the
other madah, but my understanding is that some
of them, they'll just pick 1 or the
other. Either you build upon what you missed
or you,
make it up.
So here you have to do kind of
both, but one is you keep one count
when it comes to the recitation because that's
what the imam does on your behalf, and
one count you do on, for the for
the actions of the salah because you do
those on your own behalf.
Sheikh Musa was here, he would tell us
the Hanafi. I don't wanna, like, misrepresent it
because the Malek opinion is look a little
tricky. So, like, I don't
know. It's essentially you recite, like It's the
same thing? For
your for your,
for your sitting.
You you you just do it by your
even and odds. So if it's like your
Yeah. 3rd, you shoot as your first. So
your the one the first one you make
up is your second with sitting. Nice. So
that sounds similar? Fun times. Fun
times.
So the person who
prays on their own,
and then afterward, there's a congregation that's praying
the prayer. They can pray it again in
order to get the reward of the congregation.
So for example, you prayed the Lord when
it came in, and then, like, you're like,
oh, well, they're, you know, gonna pray in
the masjid like in half an hour, and
you're like, oh, I didn't know that. Right?
So you can pray the prayer again in
the masjid
with the with the congregation.
The second prayer is going to be considered
a a a nafar,
but it's a special nafar in the sense
that in it is packed up the the
the difference of reward between having prayed on
your own lafar than if you had prayed
the congregation.
Do you understand what I'm saying? The reason
for for making this differentiation is this is
that the person praying a nafal cannot pray,
cannot,
lead the person praying farther,
whereas vice versa is possible. If the Imam
is praying you know, this is one thing,
like, in the in the in the in
the in the schools, in the
schools, according to my understanding, you can ask
their, you know, for the actual definitive fatwa.
But according to my understanding,
the imam could have a different niya and
the the follower can have a different niya.
So the imam could be praying zuhr, and
you could be praying,
like,
from, like, October 25th, like, 1938.
You know? Like, you you know, you you
it doesn't matter. Everyone has their own intention,
and you can pray in the same congregation
but, like, have different niyas. Whereas in the
in the Malekin Hanafi school, if it's a
Fard prayer, it has to be specifically the
exact same Fard prayer that's that's being prayed.
A person can pray with a knafal intention
behind someone who's leading the fard but not
vice versa.
So if you prayed the fard prayer already
and you're just joining the jama'a in order
to get the the reward of praying jama'a
in congregation,
you cannot lead. You have to be a
follower.
Does that make sense? So he says that
that the exception to that rule is Maghrib.
Why?
You were were you here for when we
went over the prayer times? The mustar and
zaruri and all that other stuff? The maghrib
times very short. Yeah. So like this this
rule of being able to pray, catch the
congregation, it has to do with the maghrib
time. Most of the Maghrib has no muhtar
time. It's all the rui. You have to
pray it. The maghrib time is basically you
pray and it's over.
So if other people are praying late, then
you don't join them. It's just the time
is done.
They've they're praying late. They may not be
so late that it's it's a Kaaba,
but they're they're still praying late.
So and if that doesn't make a whole
lot of sense, then you can go back
and listen to the in the SoundCloud, you
can go listen to the the very detailed,
very detailed,
explanations for the prayer times that we went
over in the past.
A person who imagine, like, you come to
the Masjid. Right?
And you you catch the the the congregation
in the the the last Dasha'ul.
Right? According to the Maliki school, you haven't
caught the congregation.
You tuck beer in, but then when you
get up, you have to pray the entire
prayer over again over again, basically. Right? This
is different. I think in the Hanafi school,
if you catch the imam at any time
before the salat, you're considered to have caught
the prayer.
Whereas in the Maliki school, you didn't catch
it. So he said that that person that
person is, like, kinda stuck in the prayer
that they, like, tuck beard into,
but, like, they didn't actually catch the congregation.
So if the congregation prays again later, you
know, he can join them in order to
catch that
catch that, that the virtue of the congregation.
So the the if it's only 2 men
who are praying,
the,
the Imam will pray to the,
the sorry. The follower will pray to the
right of the imam, and just like a
step back or half a step back.
Whereas, if a imam prays
with,
with,
2 or more people following him, then they
pray an entire row behind him. Ideally, this
is the sunnah.
The the the place where the imam stands
with regards to the,
where the imam stands with regards to the,
the followers is that they should be in
front of the followers at all times,
at any rate. This much is a sunnah.
It's a it's a makru for the follower
to stand in front of the imam.
This is different than all the other imams,
the other imams of,
the madahib.
They all say that if the if the
follower gets in front of the imam, his
prayer is invalid.
Malik said the prayer is valid, it's but
it's unless it's done for a reason.
What are reasons to pray in front of
the imam?
If there's no, if there's no room in
the masjid except for like a space like
that, then that's a reason it's no longer
even makru. What's another reason? Another reason is
imagine someone's coming to the masjids for the
salat from the qibla side,
and if they don't join the salat, they'll
miss it. That's the reason that's also a
reason it's no longer Makruz permissible to Takbir
in. This is this is this is a
useful hookam to know if you go to
Madinah Manawara.
Why? Because there's a whole gang of hotels
on the because
the Kaaba is the center. Right? So every
side is the.
Right? Whereas Madinah Manawara, if your hotel is
on the side,
you know,
you can actually
join the salat. Now it's really interesting because
like
the the the the the government, like the
official madhab of the government there is the
handily school. The handily school, if you pray
in front of the imam,
your prayer is invalid. There's huge signs out
there that say, like, if you pray in
front of this line, your prayer is invalid.
Right? And so what happened was
one of our Desi countries
who cares which one it is? When the
recording stops, I'll tell you if you wanna
be really entertained, but really could be any
of them. Right?
There were some pilgrims from one of our
Desi countries that Takbir didn't in front of
the imam. And then there was another guy
from one of the ISA countries. While they're
praying, he's screaming at them, your prayer is
invalid, you know, get out, blah blah blah
blah, the other thing, the other thing. And
so, like, I'm, like, walking toward the masjid,
you know, like, to try to join the
jama'ah. I told him, I'm, like, it's not
invalid.
And he's like he's like he goes, you
don't know anything. You guys come from your
countries. He's also from the same country. He
goes, you guys come from your countries. You
don't know anything about deen. I go, tell
me where did you study? He's like he
he's like he's like forget about where I
studied, where I didn't study. He goes, that's
what the imams over here say. He goes
he goes he goes, deen came from over
here. It didn't come from Pakistan and India.
I go, Dean came from here. I agree
with you. It didn't come from Pakistan, India
or whatever. Bangladesh, Nepal, Sri Lanka, whatever your
five choices are. Right? I go, right. I
agree with you. Right? But you did. So
just calm down. You know? So I I
you you know, I wasn't excited about that.
This is the Madhhab of the Adil Madinah,
the actual Madani people of of the salaf
is what is that they would join the
salat from the qibla direction if that meant
they were gonna miss. If you could get
there and, like, actually join the prayer without
missing it, then obviously it's magruh. It will
sap your your prayer of reward by doing
that for no reason. But this is a
reason to do it. If you do it
over there, I'm pretty sure that there'll be
another, like, random, like, they see an educated
guy will yell at you in your salat,
so just, like, keep walking. But I'm just
saying it's valid. It's not like something to
freak out about or anything. Right?
This is another this is another thing, Sheikh
Musa and I were talking about it just
this morning. I had made an announcement about
it one time. If you follow the Hanafi
school,
keep following it. Right?
But, like, you know, and the other schools,
like, for example, if you're coming from the
back of the masjid, then the jama'as in
in in in,
ruku.
What happens?
Right? You have, like, the, like, the the
whatever,
Michael Phelps not Michael Phelps. What's the name?
Michael, Usain Boltloh, the guy before him, Michael
something or another. What's his name? Michael Johnson.
Michael Johnson. People be pumping their arms like
they're like the, like, advanced terminator, like, running,
you know, like, to get to the get
to the salat. That's Makru anyway, you know?
You're not supposed to run anyway. Right? But,
like, you know,
you can join the the the the the
jama'ah from the back of the masjid
in in Ruku, and then you just like
step by step walk up and, like, you
know,
join afterward. Or you could join from the
back of the masjid, then you can just
pray your prayer there if you don't like
the idea of walking during your salat. Right?
According to the Maliki school.
If you follow another mad hub, you know,
knock yourself out.
But one good thing about coming to Darce
is, like, what? It's better to know the
hookahum of something from some mad hub than,
like, nothing at all. Right?
And there's a wisdom, there's a hikmah in
it because people are the who are just
being lazy? It's not lazy. You actually do
you actually catch the prayer. And this is
what the people in Madinah Munawwara used to
do in the Ahl al Salaf,
So,
he he says, he says that
that the,
If there's a woman with those 2 followers
and she'll follow she'll have a separate line
behind
behind the 2 followers.
And if it's 2 men and 1 woman
then the the man will will step to
the right of the imam and the woman
will pray behind both of them.