Hamzah Wald Maqbul – Mlik Fiqh Congregational Du After Prayers ICC 03052020
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The importance of the Darma practice, which is not a recued favor but rather a practice that is universal in the Muslim world. The speaker discusses the misunderstandings of opinion and the importance of learning from the church's practices and practicing it in a daily or routine manner. The speakers also touch on the use of sharia and the misunderstandings of opinion, including the practice of raising hands and the use of "hasna" meaning for a woman to pray. The importance of not wearing custom clothing outside of prayer is emphasized, and the recitation of the Sunroofed act of worship is discussed.
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So last week, we finished the chapter about
the imam being the imamate, the imamate,
you know, leading the prayer,
there was we finished the chapter from the
book. There is in the commentary a small
addendum to that chapter that I wanted to
start today's,
Darce by reading,
before we start the next chapter.
So,
we mentioned
in
the,
the description of the prayer,
and we went over that also in this
darsa as well, that, it's it's
recommended that a person should sit for the
dhikr of Allah ta'ala
after the the the Fardly prayer.
And
so,
the the commentator, Nafrawi, mentions,
As for,
as for taking that time,
up with,
dua,
on top of that. He said that it's
a bidah. It's a it's a reprehensible innovation,
that
the practice of the prophet, sallallahu alaihi wa
sallam, doesn't doesn't indicate,
nor does the practice of the
the the pious predecessors.
And for that reason, said
that Malik and a group of the
they considered it for the imams of the
masajid and the imams of the congregations
to make dua after the prayers,
after the further prayers out loud,
with the with those who are present.
So here, and Allah knows best, the the
meaning of this is not necessarily that it's
a or
a
reprehensible innovation to make dua,
but in particular, the set form where everybody
makes dua together in congregation after every single
prayer. Right? This is actually a practice that
is from the east to the west, something
very common in the Muslim world. And in
pre modern times, it was it was it
was almost
universal.
But,
but Malik
and a number of the Ulamadik said it's
bida. It's not something that the the practice
of the prophet
comes with. If for some reason the people
decide to gather and make du'a together on
some particular occasion, that's okay.
Nothing wrong with that. And if the people
make duas separately, it's okay. And in fact,
it's mentioned it's mentioned in the, Athar
that the
the the Maktuba,
the the further prayer,
that
after it that's one of the times that
duas are accepted.
So people should make duas separately individually, but
to have a congregational dua, it's very interesting
because some people
this is unfortunately the problem with not having
studied,
is that for different people, the din means
different things,
and their attachments are are less intellectual or
academic or rational even and more sentimental and
emotional.
You know?
So you'll see somebody who will pray, for
example, like,
they'll pray their sunnahs religiously. You know? Like
in the Hanafi school, like, in total, between
the farthest sunnah with their everything, it comes
up to, like, 17 rakas. Right? It's like
a tarawi every night. You know? So they'll
pray it religiously, but then they'll miss Mahar.
They'll skip Asr. You know what I mean?
This is what this is not a side
against the Hanafi Madhava, of course, but it's
it's a it's a sign of
people, their attachment to the din not being
based on any sort of rational principle,
which is fine if you're a Christian because
there are things about Christianity that are like
mysteries. Just shut up and accept them. But
Islam is not like that.
Rather, Islam without a functioning aqal, without a
functioning rational faculty,
you know, it doesn't work. In fact, there
are certain things someone may say, well, there
are certain things that are beyond rationality. I
go, those things are known to be beyond
rationality by rational
necessity. Right? How is the creation gonna understand
the creator? It's not possible. Why? Because it's
like the car the table understanding the carpenter.
That's a rational analogy. That's not that's not
just like shut up and accept it, you
know?
So,
yes? Quick question. Uh-huh.
For the duas, do we have to do
any, is it are there any, like, special
recaps of,
before or after that or we just do
it? So yeah. No.
Base basically,
the time the Dua is accepted is is,
after any prayer and in particular, the father
prayer
in particular, the father prayer.
So,
so, you know,
so this is a issue that's you're actually
some people have an attachment to.
And I I get people
oftentimes
who will, you know, make a fuss. How
come you didn't do du'a afterward and blah
blah blah? It's because it's not a sunnah
really according to anyone as far as I
can tell.
I don't wanna speak on behalf of the
other Madahib. I don't even wanna speak in
behalf of of the Maliki Madahib, but I
didn't we read the text that's here. It's
very clear what it means.
He said that that,
he's he says that, like, there is a
type of there's a type of greatness
or glory,
that's there for the imam in doing this.
Why? Because oftentimes,
see, this is important. In general, it's good
to sit and hear the duas of the
pious because they know how to they know
what to ask for and they know how
to ask. And you should learn these things.
This is how we learn from them, you
know.
The ummah learned how to ask Allah from
the prophet
And even the prophet sallallahu alaihi wa sallam
learned from Allah
how to ask.
Right?
You know, the the Fatiha, for example, is
a praise of Allah ta'ala that he deserves.
Whereas the words of the creation of the
praise of Allah subhanahu wa ta'ala can never
come close to what he deserves.
Rasool salallahu alayhi wa sallam himself, this was
one of the things that he used to
say. He would preface his duas. He says
he says, he
says, we're not able to encompass any
praise of you. Rather, you're the only one
know one who knows how to praise yourself
properly.
Right? So it's important to do that. However,
he said that if you make this like
a fixture of, like, the daily practice of
of the Muslims after every prayer, it makes
the imam some sort of, like, you know,
it gives them a type of glory. Why?
Because he's between the slave and the the
Lord. He's the one who asked the Lord
for the, for the needs, and the the
the those things that benefit the slave.
And so they kinda occupy a niche between
between, Allah and between the slaves.
But still it's it's still Makru, and it's,
you know, to seek it for that reason
is, like, really bad. It's not a good
thing at all.
Okay. Anyway, so it's a quarter of the
book is done. That's what he just he's
gonna say in the last sentence. He said
that the counter counter opinion is Ibnu Najeeb.
He says that this is something that everybody
does, in in in North Africa. And it's
not just North Africa, it's really the entire
Muslim world, especially in pre modern times.
And so he says that,
you know, he said that, most of the
people that that that, you know, sit and
make dua, they don't do it as a
act of glory, but they they, see themselves
in great humility and then softness,
such that it is clear for everyone to
see.
And,
he also says that not every every, like,
thing that is not known in the sharia
is
is a misguidance.
Rather certain things that that that that aren't
transmitted from the from from the old generations.
There's,
there's some goodness in it.
And,
you know,
the the the the shariq of this book,
he says the
the the prayer for rain is a,
is an example of when people get together
and make dua and there's good for it.
And, Ibnu Nadji says, in general, Allah says,
call upon me so that I may answer
you.
I I disagree with I disagree with,
with, this opinion.
And, in fact, the the
the
commentator,
even though he mentions that he agrees with
it,
but he also mentioned its weakness. Why? Because
this is part of the style of writing
for fit is that when you mentioned opinions
in order, you mentioned the stronger opinion first
and then the weaker opinion later. And so
this is an interesting thing that many people
many of the ulama have their own opinions,
but they'll suspend them in favor of what
the precedent is set on, because that's how
law works.
And so,
Allah says, call upon me so that I
may answer you. There's always more barakah and
more benefit in following the sunnah than there
is in following something else.
And so let everybody make du'a on their
own, and from time to time, the people
can get together and make dua. The problem
is this is that if it makes become
something to the point where the alarm starts
to think that this is actually part of
deen, which most of them do in many
places,
then,
then you know that it's kinda gone beyond
its its regular parameters,
and Allah knows best. I don't think this
is the the big problem in the umrah
right now. Like, if someone does it, you
don't have to go and, like, get into
a fist fight with them about it. Right?
The problem with the ummah is that nobody's
even praying in the 1st place. You know
what I mean?
But, however, oftentimes, there are many issues that
practically they're not really useful to bring up
right now, but in the in the darst
itself, they should be discussed,
and people should know what they are,
that this is not this is not a,
this is not a sunnah. And there are
2 issues, Shatibir
the great Usuli
scholar, he was a maliki as well, that
in Andalusi faced wherever he went to, he
would say that these things have no and
basically people would persecute him for. 1 is
this issue of making dua in congregation after
every single prayer, and the second is the
celebrating the moolah of the prophet
on a particular day.
And in an nusuli sense, his argument is
completely impeccable.
And, there are many people who, for me,
just saying that they're gonna say, oh, this
guy's Wahhabi, and he's Erhabi, and Kababi, and
Sharabi, and God knows that they'll throw every
name in the book at me. But that's
ill. You know? That's that's what that's what
Shatabhi said. His Maqam amongst Usul'in is known
by all of the ulama, and he comes
with a good argument. If you don't wanna
agree with it, that's up to you. But
you don't, you know, you don't have the
right to just dismiss it offhand. It's not
an issue of aqidah or whatever.
So,
and if it was, Shatibi actually brings the
more compelling point than others do.
And knows best.
So,
that's that that point I wanted to mention
because it's something
relevant to many people.
So
so what about, like so, like, I've heard
that, like,
that when you make diet after, you shouldn't
raise your, like, when you make the eye
after a selection, raise your hands. Like, what's
the opinion on that? So there's there's, like,
about raising hands, there's a couple of things.
Right? One is doing the salat for the
khanud.
Right? There's a difference of opinion amongst the
olelamah. Malik didn't consider that you should raise
your hands in the kunut, Imam Shafi'i did.
Yeah. Okay?
Amongst the Shafaris, they say that in the
Qunut, you raise your hands, but you don't
wipe your face afterward.
But that's only in the Qunut. Yeah.
The,
in general, the Muslims, this is their practice
that what? Is that you raise your hands
when you're making dua unless it's particularly
not transmitted from sunnah. But in general, it
is that you raise your hands like someone
who's begging, who's asking that they should raise
their hands as part of the adab of
the of making duas that you raise your
hands.
And then afterward,
it's transmitted from the prophet
that he would accept with exceptions, but in
general, he would wipe his face with his
hands when he was done with his dua.
This is a hadith of Tirmidi.
Now Ibnutaimiyyah,
in particular, had an objection about this hadith,
and he considers the wiping the face with
the hands not to have a basis in
the Sharia. And there may be 2 or
3, like, other major figures in in the
history of Islam that have this opinion.
The preponderant majority is against them, and the
practice of the Muslims is against them. And
there's actually a hadith
that that,
that's transmitted from the prophet
and I'm not a so I don't know
what the background is of the whole hadith.
But the point is is that
there is a a preponderant majority of of
people who say in general that a person
should raise their hands when making dua and
then wipe their face thereafter.
If somebody feels very strongly about the issue,
right,
then let them not wipe their face, and
the one who's wiping their face, let them
like, leave them alone as well. This is
one thing really, there's a, this is,
You know?
Right?
The hadith of the 4 signs of Munafiq.
There's 3 signs. There's 4. So the 4
signs is hadith. The 4th one is
that, like, when he gets into an argument
with someone, he lets the argument go beyond
any sort of, like, rational,
parameters of that disagreement. I remember I was
in a masjid one time
and,
some corporate guy, you know, who honestly,
it was very ironic. He had a Tajweed
circle that he
used to teach in, and the irony of
ironies was his Tajweed was absolutely horrible. It
was atrocious.
And people say, oh, you know, he has
Ijazan. Tajweed.
Don't see me walking around, like, telling people
that. You know? Like, I go and plus,
he doesn't know how to recite Quran either.
But, at any rate, he had his, like,
group of lackeys,
a couple of whom were on the board
of 1 of the masajid. He literally grabbed
the mic on 1 night of Ramadan and
went on for, like, half an hour, and
he said, this person and that person, this
person's opinion, that person's opinion. About what?
Wiping wiping your face, after with your hands
after the dua. I'm like, dude, the hadith
isn't intimidated. It's a difference of opinion. Let
it go. And he actually even in his
heikai of the filaf,
he he mentioned the mentioned wrong things.
And then I I I told him afterward,
he said, oh, no. We'll talk about it
later. I said, you're Monafiq. I said, you
wanna you're gonna make a mistake in front
of everybody? You wanna make the mistake in
public and apologize later? This is not right.
The guy literally, he would just avoided me
after that. Right? And, you know, look. This
is and when I say Monafi, it's not
like the guy, like, woke up in the
morning, I wanna be Monafiq today. Right? What
is it? He obviously felt very emotional about
an issue, which wasn't really that big of
a deal.
It it's a big deal to him. I
get that. It should be. Everyone should follow
the fit that makes the most sense to
them. You know? That's fine. There's nothing wrong
with that.
But the way deen works is that the
akhida is what we hold in common. The
5th is not what we hold in common.
If everybody went around beating each other up
over these issues, you know, there's no more
left anymore. Right?
And so, like, I mentioned that to you,
whatever you wanna do, go ahead, you know,
knock yourself out. Whoop dee doo. You have
a have a great time.
Nobody's gonna like, you know, whatever. I may
disagree with you. Right? I may say, well,
majority of the hadith is there and the
majority of the Muslims have been practicing this.
You know, it's one thing if everyone is
doing something, but there's no there's no hassle
for it. There's no, like, actual, like, proof
from the sunnah for it. If there's a
proof from the sunnah that might be even
interpreted as meaning that and everyone is doing
it, then it's very unlikely that it's far
more unlikely at that point that it was
just spuriously made up, You know? And at
any rate, if you wipe your hands with
your face what? Did someone mix saluta in
front of an idol? Did someone rob a
liquor store? Did somebody, like, you know, like,
slap a kid in the face? What you
know, what horrible like, did someone stomp out
a puppy on the curb? Like, what horrible
thing happened that the entire Ummah is gonna
sink that you're gonna, like, these, you know,
people take 20 minutes of theirs on, like,
a work night in Saat Attawi and Ramadan
in order to go on tirade about this
thing, you know. And then even then fudge
that up and, like, you know, whatever.
It's silly. It's ridiculous.
Really, it's ridiculous. Unfortunately unfortunately, this is one
of the problems that we have in America,
and they have it even worse in Europe,
which is what
which is when you have people in the
masajid that are not learned. There's adab of,
like, knowing what circle certain differences of opinion
lie in. There are certain things the person
who doesn't say something about them, that person
that that those issues is a shaitan akhrat.
That person is like a tongueless shaitan.
Okay? But there are certain things just don't
say anything. Don't mention anything about it. Let
people be let them do what they're doing,
you know. Let them do what they're doing.
It's a difference of opinion. The great imams
didn't agree about it. What are you gonna
you and me gonna beat each other up
until we agree about it. You know?
So it's it's a a type of silliness,
but this is Darce. Right? Darce is different
than the public. In Darce, we should explain
and talk about these things, people can share
their opinion. There's nothing wrong with that. Right?
Because if you say, well, why are you
wasting our time with, like, such a small
thing? You're talking about it right now too.
Yeah. Because I'm talking about it because there's
Darce is the appropriate place to talk about
these things,
because the knowledge is important. Whatever side of
the difference that you follow upon, hearing the
other side and hearing your own side, the
proofs of it, there's always benefit in it.
Right? But then when you're in the in
the general public and all in sundry and
people, all different kind of people are there,
they're not prepared to hear, listen, understand,
you know, what's going on.
You know, they're gonna come away with what
there's, like, an entire Juz of Quran being
read that night. Some of which is, like,
really important stuff. All they're gonna go away
with is, like, you know, Ibn Taymiyyah's opinion
about wiping your face. You know, even he
himself didn't say it's a kufr or shirk
or, like, you know, or whatever. Like, I
mean, he it's
within the diet of of of hilaf, within
the diet of of difference of opinion. And
by the way, you know, this is one
thing. Ibn Taymiyyah is also very wrongly portrayed
by a lot of people, and he's maligned
by a lot of people because not of
who he is, but what he's wrongly portrayed
as. We're teaching the madhab the Maliki madhab
right now. Ibn Taymiyyah was a Muhaqq Abdul
Hanbali Madhab. He was he was
a a a person who was part of
the Madhab system.
Ibn Taymiyyah has certain opinions of his own
that are outside of the Hanbali madhab.
But within the madhab, he's murajah. He says,
this is the opinion of the madhab and
this is my opinion. Just like, you know,
just like in this book right now, the
the Shariah says, this is the opinion of,
of of the madhab, and this is,
this is, you know, ibn Naji's opinion, and
I agree with ibn Naji. Right? But he
doesn't just say this is the Maliki school.
You know? Ibn Taymiyyah is like that as
well. If the madhhab system is,
like, other weird stuff everyone throws at it,
like it's like, you know, like, you know,
coronavirus and everything is gonna destroy the ummah
and
then why would he participate in any of
that? Rather, he's from
Like, you know, if there are 2 different
hamdil sheifs that that had a had a
opinion and their opinions were different, Ibn Taymiyyah
was the one who would look and say,
yeah, this one is closer in line with
what school of Imam Ahmad is. And the
hamdu li's accepted it from him. And then
he would say, this is my opinion about
x y z, and they many of those
opinions they didn't accept.
He said, this is the humble opinion, this
is my opinion.
Right? So this it's you know, these things
the masha'i used to discuss them and used
to tolerate them. Why would he
make taktik of a madhab that he thought
that was bogus or a madhab which is
part of a madhab system that he thought
was bogus. Right? Because there's benefit in discussing
the differences of opinion. Even if you don't
agree, you'll learn something from somebody,
as I hope, inshaAllah, we learn from Darz.
Darce.
So this is a a a a a
chapter in which all sorts of different issues
about the salat that don't fall,
neatly into one of the previously discussed chapters
are discussed.
There are issues that are one off that
don't fall neatly into, like, enough there's not
enough content in that one topic to, like,
make a separate chapter. So this is like
the miscellaneous chapter about salat.
And so this is one of the the
the the, I guess, unique features of the
books of the Maliki school
is that
Malik also has and
the last the last part of the is
basically, like, the hadith that don't fit into
any one particular chapter, you know. So he
just brings them all together.
And so many of the many of the,
Maliki books have a Kitabun Jameh. This risala
also has the last part of the book
is Kitabun Jamer. It has just all different
messiah that are brought together. And so within
salat, he does the same thing as well.
So it's Babun Jamer and kis salah. It's
Bab that gathers all of the kind of
stream of sila up and discusses them one
after the other.
So it says that the least the least
amount of clothing that a woman has to
pray her salat in is a shirt,
that stick and that
covers the the whole body,
all the way, and including the tops of
her feet.
And and so he says that, like, you
know, one way of doing that would be
for
a woman to wear, like, a long shirt
that comes down to her feet and,
and then a himaab, like a cloak
that that she wears on top of that
that that,
that long shirt that the the face is
open with.
And so, obviously, not every woman wears a
khimar. Some women wear, you know, like a
a piece of cloth on top of the
head or some you know, maybe it's 1
all one piece.
But at any rate, the point is that
she has to cover her entire body,
except for her hands and her face, and
it includes the tops of the feet. And
in general, this is something that even a
man has certain things that he has to
cover in his salat. He has to cover
them from every direction except from the bottom.
From the bottom, if it's open, it's it's
forgiven.
But, like, they should be covered from
the
top
and
from
the sides.
And so and it's
sufficient for a man in the prayer that
that they pray in 1 piece of cloth.
Their nakedness isn't from their navel to their
knees.
So if even if it's covered by 1
piece of cloth,
that's minimally sufficient. It's makru. If a person
can wear another upper garment as well, they
they should, but it's it it's the salat
is valid without it. It's
if you have it, and you don't wear
it. If you don't have it, then there's
no karaha either, obviously.
Please grab a chair, pull up the seat.
So,
and it's for a man to cover his
nose
or his mouth or his face in the
salat.
In that sense, a woman shouldn't cover her
face in the salat, but if she does,
it's valid and there may be reasons that
she may want to if she feels insecure
in a place or whatever.
But the the salat of a woman, also,
she should have her face exposed while she's
praying.
As for a man, it's considered to be
for a man to cover his face.
There is a an exemption to this,
to this hookm,
which is, except for when it's the common
cultural custom of a people to cover their
faces.
And the reason this is mentioned this is
mentioned by Ibn Rushd al Jad
that,
the Morabe team, there was a
tribal confederacy of Berbers
who will
repel
the army of the Reconquista from Andalus,
from Cordoba and from Cordoba and Seville and
from Granada,
in the 13th century.
And, they will conquer,
they will conquer, most of what's Morocco, Algeria,
Tunis, and,
I don't know about Tunis, but much of
Algeria and Morocco. And they'll also, conquer, much
of the Iberian Peninsula.
And, their custom their tribal custom as Berbers
is that their faces are covered. In fact,
they they also ruled much of Mauritania,
and the current the current,
system of Madaris that the dean is taught
through in in Mauritania
was instituted by them, You know? So you'll
see pictures of them, like, you know, like,
if you're you've go to Hajj or Umrah
or something like that. If you go to
Madinu Anur, you'll see that people from that
part from, like, Niger and from Chad and
from, you know because the Tuaregs are essentially
they're Berbers also. They speak a Berber language,
but they're, they're they're, darker skinned Berbers. Berbers
are everywhere from from black to, like, almost,
like, so translucent. You can hold them up
to the sun and see the light through
them, like, you know,
level of light. But, they speak one language.
They all have, like, a similar language.
And so, I shouldn't say one language, but
they're not mutually intelligible, but they're derived from
from, from antiquity, from from one common language.
And so,
you'll see that they have their turbans wrapped
such
that,
most of the face is covered and only
the eyes are only the eyes are are
are exposed. So you see someone who's completely
covered. Have any of you seen this before?
Yeah. Maybe you see you can look look
it up in pictures and stuff like that.
But you see it in Madina in Madina,
there's like the Madina Manawara, makamukarama,
except for in haram, because you have to
uncover those things by by by by wudu.
But, generally, that's how they roll. There's a
number of reasons for that. 1, I mean,
is one is their cultural customs. So when
they go other places, they they feel comfortable
like that as well. But,
in the desert, you have to do that.
When there's a windstorm and the sand and
things like that, like, it literally gets in
your eyes, up in your face, up in
your beard, up in your mouth, and things
like that. Right? So one can see why,
you know, why that that custom would be,
something that they follow. But, you know, they
still do it. Armashak and Mauritania, many of
them still do it. You know, you could
still, like, they'll they'll just part part of
their face will be
obscured and part of it will be visible.
But in general, if it's not the custom
of your people and it's not the custom
of our people, no matter how, like, you
know,
cool you wanna, like, dress up like fire
warrior to, like, you know, a masjid. It's
not it's not our it's Makru. You have
to expose your face during this all.
It's also
for a person to gather their clothes when
they're praying or to hold their clothes while
they're praying.
And it's also
So,
it's also for a person to gather or
hold or fold their clothes,
or their hair
during the salat, to tie up their hair,
particularly for the salat.
And this is, the hair thing is more
for men because women have to cover their
hair for the salat anyway.
But,
the reason for this is that the messenger
of Allah, sallallahu alaihi
wa
sallam,
he,
he wants
he wants saw somebody do this that, like,
you know, in order to, like, have everything
together, he tied up the clothes and tied
up his hair, you know, for the salat.
So it's like
everything is, like, more controlled, you know? And
then the messenger of Allah
told him, he said that don't tie your
hair up when you pray and don't,
tie your clothes up when you pray,
because the
waving back and forth of the hair and
of the prayers, like the
of the clothes is like the prayer of
the clothes and the prayer of the hair.
So
that's that's where the karah comes from. Now,
for example,
the messenger of Allah
forbid people from forbid men in particular
from,
wearing a a a a lower garment that
drags below the the the, the ankles.
And so for a person to pull up
their lower garment so that the the lower
garment is above the ankles
or to roll it up,
doesn't count because that's an issue. There's a
difference of opinion. It may but many of
the ulama actually consider it to be a
sin. So the thing that's Makru is obviously,
when put in the skill, pans against something
that's actually haram. The haram thing takes precedent.
However,
more than more than that,
the
the point of the the the
you know, the point of tying up the
clothes is what is
just it's specific for the way the clothes
should be worn.
Right? So if you're wearing them in a
way that they're not supposed to be worn,
then that doesn't count. There's no such that
in disobedience
and
the
Yeah. You're not supposed to do that. You
shouldn't do that. You should not leave them
open. Sleeve rolled out. You should leave them
open. You should leave them open. Yeah. Yeah.
Leave them open. To the point where I've
seen I've seen actually many people many people
who have studied, read from the oleman, things
like that, they'll untuck their shirts as well
when they when they when they when they
pray for that reason.
Allah knows best. And so this is an
interesting thing. People will do this. They'll roll
up the cuff of their pants when they're
praying. Why? Because the thing that's haram outside
of the prayer is even worse that you're
doing it in the prayer. In the sense
that the prayer is even more
superlative expression of one's submission to Allah ta'ala.
But, you know, the thing that you wouldn't
do in in the prayer, you shouldn't do
outside of the prayer anyway. You know? And
this is a rule. People shouldn't dress outside
of the prayer in a way that they
would feel embarrassed to come to the prayer.
People shouldn't act outside of the prayer in
a way that they would be embarrassed to
act inside of the prayer. You know?
So many like No. Like, example, like, if
it's supposed to, like, zip, like
like like, if I come to a slot,
this zip, so do that unzip it or,
like Well, just
you wear the thing the point is you
wear your clothes the way that you would
normally wear them, and you shouldn't tie them
up for the prayer. Oh, okay. Okay. I
think that's the minimal. And and, anyway, it's
not a halal haram issue, but it's from
the mutamele mat, from the perfections of the
prayer that a person should wear their wear
their clothing and their hair open.
There is a,
transmission in the with regards to the.
A person
forgets something in the prayer or does something
out of forgetfulness in the prayer. It's narrated
that the prophet
would pray would add 2 extra sages as
prostrations to the prayer, and there's a narration
that it's before the salaam and after the
salaam. And so the Hanafis accept the the
the narration about it being after the salaam,
and the Shafeh is accepted as being before
the salaam being more, correct.
And accurately transmitted from the prophet sallallahu alaihi
wa sallam. So he's obviously doing both. You're
not gonna say that one of them is
transmitted by liars because the same people transmitting
oftentimes in one case transmitting one set of
athar are the same ones transmitting the second
set.
And so,
he considered he said that the the the
the
mistake in the prayer can happen through omission
or commission.
You're either doing something you weren't supposed to
be doing or you're skipping something that you
were not supposed to skip.
So he said that that the the arkam,
the farthest part of the prayers and the,
sun sunun mu'akada,
the rigorously emphasized sunnas.
If you
add either of them to the prayer
excessively, like you pray an extra rakka or
you make extra sajdah or you, like, make
a extra tashahood or something like that,
the the the forgetfulness
of of of extra,
the sajdat sahu for it is after the
salat.
Mhmm.
Because it is like a toba for the
forgetfulness, but it's not actually part of the
slot.
Okay?
The the the the the the forgetfulness of
skipping something or missing something.
If it's for a rukun, if it's for
a farther part of the prayer, the prayer
has to be repeated.
Why? Because rukun the point meaning of rukun
is like a foundation. If the foundation isn't
there, the building collapses. Right? So if a
person forgets the entire rakah or they forget
the at Sajjadah or they forget aruku or
something like that, if you remember during the
prayer, you add you add it in. If
you don't, the prayer is invalid.
Are they giving me a down or just
screaming?
Some of their kids are allowed sometimes. You
can't tell, you know.
So the,
if you add a a ruk sorry. If
you omit a rukan and you don't add
it before the salam, then the prayer is
not valid.
However,
if you add a sun or if you
if you miss a sunnah Mu'akada,
a rigorously emphasized sunnah right there remember we
we mentioned in the there's 8 of them.
There's 2 scenes
which is and Surah that the quiet prayer
should be prayed quietly and that you should
read a Surah after the.
And the 2 sheens are the 2
and the genes are,
the,
that the loud prayer should be read out
loud.
Well,
that you should sit for the
for the as well. The jalsa is a
separate
and the is a separate.
And the is the takbir and the tasmir
that you should say the Takbir
All of them in aggregate make one sunnahu
akadah,
that, if a person omits any of these,
then they should make sajdah for the omission
before the salaam. Why? Because there's something from
the prayer which is deficient.
So you add something to the prayer to
make up for it. So this is the
mad hub of Malik unlike the other madahab.
The other madahab either say, Pablo or Badr,
You know, that you the sadduh can be
either before or after. Malik was the one
who said, no. The the one that's
a deficiency in the prayer, you make sadduh
for it before the salaam because the the
the sajdza is
basically shoring up the prayer from its tuneist.
And the the
the the the forgetfulness of addition,
you make the sazza for it afterward. Because
the prayer is complete, you just added extra
stuff to it. And so the 2 sazza
happened afterward as a as a,
seeking forgiveness from Allah Subhanahu wa ta'ala. An
extra act of worship that you seek forgiveness
from Allah Ta'ala for having?
One thing is, like, it's like For having
for having. Like like, if you, like, forget,
like, what will happen around, like, around 3rd
or 4th or, like He'll get to all
that. Alright. Oh, yeah. It's a long chapter.
It's a lot of stuff. Yeah.
So the person what does a person do
if they did both?
I accidentally omitted a sunnah mu'akada,
but I also, like, added, like, an extra
sajdah or something. Right? So in that case,
then the person will will make the before
the salaam because the extra part of the
prayer that you brought is not actually part
of the prayer, and it won't make up
for the
for the for the for for for what
was missing.
So you'll make the sajdah ins before the
salaam.
However,
you know, both of them, you'll get, like,
you know, you'll get, like, 2 for the
price of 1. You'll rectify both of them
in the same
action.
So a person who forgets this also happens
oftentimes a person will forget that they forgot
something,
and they'll be like, oh, shoot. I forgot
something. And then when they say salam, they
also forget to make the sajd sahu.
So the rule for the 2
sajdas sajdas, the forgetful of sajdas is different.
If it's the one that's after the salam,
then whenever you remember if you remember 30
years ago, oh, I was in ICC when
I was a young man and I forgot
to make sajdas, then just do it over
there. Why? Because it's separate act of worship
from the sala.
Whereas the sajdas sahu it's the sajdas sahu
which is, from from omission.
If you remember, like,
within, like, a minute or 2 or, like,
before getting up and leaving, then you can
do it. Otherwise, the the opportunity is gone.
The opportunity is gone. Now in this sense,
there is a,
there is a rule in the madhab that
a person who misses
more than 2
more than 2,
what you call,
If they forget the Suraj of Sahud, it's
recommended for them, and in one opinion, it's
required for for them to repeat the prayer.
Whereas if you forget
for them to repeat the prayer, if they
forget the sajdas sahu. So you forget, like,
to read the surah after the fatah both
times.
You know? Or you forget the both tashahuds.
Why? Because the tashahood is 1 sunnah mu'akada
and the jalsa, the sitting for the tashahood
is a separate one as well. Right? For
the for the surah, the recitation of the
surah is one of the sunnahs and it
being loud or quiet is another one of
them. Right?
So,
in that case, if you catch it and
you make the sagesasahu for it, then the
prayer is rectified. If you forget the sagesasahu
as well, after when you remember,
you know, the prayer is considered deficient enough
that it's still valid,
but it's deficient enough that a person should
repeat it because they're missing,
they're missing the benefit that they should be
getting from the prayer by that level of
forgetfulness.
Although one cannot definitely say that they haven't
prayed. Right? Because remember we said this from
from from the usuli point of view, there
are 3 different there are 3 different sifaat,
of every action.
One is is is it valid or, is
it is it,
valid or not? Meaning, does it, relieve the
person who's responsible of doing the act from
their responsibility?
Are they liable for punishment for having missed
it? That's one thing.
The second is, is it gonna be rewarded
or not? So there can be an act
that's valid, but it's worthy of no reward.
And the third is, is it gonna be
accepted or not? The first two have to
do with fiqh, the third one has to
do with a secret that's in the heart
of the person who's doing that act of
worship.
You can do it in outward form in
a perfect way, but if the what's inside
the heart is is is
fouled,
Allah ta'ala, in
Allah ta'ala only accepts from the one who
fears from the one who fears him. The
one who doesn't,
do it with sincerity or whatever. But that's
not a legal issue. Right? That's that's a
sufic
matter. You sit in your whatever, halakatah, vikr,
and things like that and talk about those
things. That's not necessarily, strictly speaking, what we're
talking about in in in in the 5th
class. Right? But in the 5th class,
you know, the point is is this is
that that if you miss 2 or more,
sunnam aqadas and you don't make even make
the sajajah for it in time, then it's
the prayer should be repeated because the way
it was performed, it may it may be,
according to one opinion, valid. So you're not
gonna be punished for having skipped the the
the prayer. But,
at the end of the day,
the,
the,
prayer is is something that that that you're
not gonna get much benefit out of. You
know? And you just did the bare minimum
in order to excuse yourself from from its
responsibility.
You don't actually get rewarded for it. And
if it's something that's so deficient,
the lord knows if it's gonna be accepted
or not. You know?
So,