Hamzah Wald Maqbul – Mlik Fiqh Ish Witr Loud or Quiet Recitation ICC 02122020
AI: Summary ©
The importance of breathing and the use of words in recitation is discussed, along with the use of the word "naive" to increase one's intelligence and focus. The speakers emphasize the importance of praying at home and not resentting religious aspects of it, as it is considered a source of comfort for those who may not be present. The importance of reading recitation in the night and the importance of not repeating one's habit of waking up during the night is also emphasized.
AI: Summary ©
So we continue in our reading.
He describes the prayer.
He says
as for the isha, which is the the
last prayer of the day,
that it's, it's the prayer known as atama.
Atama is the,
time in which the, prayer is,
then it is the time that the,
the camels are milked. And so the prophet
sallallahu alaihi wa sallam, like we mentioned before
the, before when we talked about the prayer
times that he instructed the companions that don't
let the Bedouins,
because they started calling it Atama because the
the two times coincide. He said don't let
the Bedouins overwhelm you and change the name
of the salah. The name of the salah
is Isha.
But, it is at the time of which
is the time of of milking camels.
Otherwise, you know, a camel's a big animal.
You try to milk it at the wrong
time, it's gonna cause problems. But that's the
time that it's calm enough to,
to be able to be milked. But they'll
be
tired.
Yeah. Or they'll be relaxing, you know. They'll
be relaxed. They won't be tense.
The the name Isha is
more properly,
used for it.
That a person should recite
loud
in the first two rak'ahs,
the Fatiha and another Surah or some portion
of another Surah,
and the amount of recitation should be a
little bit longer than Asr. So you'll remember
the Asr prayer
is, either the short
the short surahs of the Mufasa or the
middle surahs.
So isha will be like the middle
edging toward the longer, Surah of the Mufasa.
He described the Asar. Is it he made
the pressure or what the the
Asar is?
Asar, you remember the Asar prayer we talked
about, right, that the Asar prayer, the recitation
and the Asar prayer is
from the it's it's sir. Okay. But we're
talking about the length of the recitation now.
We're not talking about the mode of the
recitation. He's very clear that the mode of
the
first two rak'ahs is that they should be
read out loud. But the length of the
recitation is like the length of Asr or
a little bit longer. And the length of
Asr is either the short or the
the middle,
surah of the Mufasil. So the isha is
the middle surah of the Mufasil or the
an amount of recitation which is equivalent thereof.
And then in the 2, 2nd rak'ahs of
the 4 rak'ahs of Isha,
a person should read,
the quietly.
As for the rest of the,
prayer, it's prayed like was mentioned before
the,
the
prayed in other respects.
And it's
for a person to sleep before the to
sleep before the, shah.
One of the reasons for the karah of
sleeping before Isha is because,
it's already become dark outside, and so there's
a fear that a person will,
will will will miss it as blow all
the way through Fajr.
And,
the
the the ulama, they say that if a
person has somebody to wake them up or
some
mechanism in in place to wake them up,
then it's not so bad.
It's not as bad as perhaps for sleeping
after Asr. But,
at any rate,
it's it's written that said, not
Abdullah bin Umar who
used to have someone wake him up, he
would sometimes take a nap at that time.
He would take a nap at that time,
and then someone would wake him up.
And it's also to talk afterward,
or even to stay up without talking for
those of those of us who are on
their phones or watching TV.
One of the reasons for that is,
that that's the time where the best rest
is. One of the reasons for that is
that it will you know, every minute you're
awake after Isha, it increases the likelihood that
a person will be
will be,
unable to wake up for Fajr or will
be groggy for Fajr.
In in the Shar,
mentions, a,
that they consider even
for the person that it's gonna cause them
to have difficulty waking up or being awake
and being clear headed for fajr. So if
that's the case for, you know, like, WhatsApp
and Facebook
and Instagram and all these other things, you
know,
they're they're gonna be at least.
Even if you're, you know, even if you're
Facebooking Quran, ayahs, and, like, you know,
whatever calligraphy and things like that to people,
you know, it's it's gonna be at that
time. Allah help us all. Allah help us
all. I don't say these things to look
down on anybody. All of us are in
these things. It's good to remind oneself that,
that some things they look new, but, like,
the the the they're really old because human
beings are old. It's just they you know,
some people will be messing with Facebook or
with,
WhatsApp and another person, for them, it may
have been staying up and talking or eating
or doing god knows what. You know, like,
could have been anything. You know?
But, like, some things are are they're they're
more sane than we wanna admit.
So he says,
so one of the that
that that the Ullama mentioned is, like, you
know, if that's the only time you talk
to your family, it's okay to, like, be
you know, talk to your kids, talk to
your wife,
in order to keep the peace at home
and in order to keep good relations with
them. If guests arrive, don't be like, oh,
it's my crew. I'm not gonna talk to
you right now or whatever. You know?
So there there there are some, you know,
if there's some business that has to be
taken care of, that's fine. But, like, once
all of that is done, it's best just
to go to sleep.
So, he
mentions a simple, masala, which is what does
it mean to recite quietly?
And, according to Malekus
that a person should move their tongue and
lips as if they were as if they
were speaking.
What I remember from,
my readings in Shafi'i Effig, and an actual
Shafi'i Farih is somebody that that you want
to ask about this, like to verify this
with. But what I remember is in the,
it includes breathing as well,
that a person should
and so I've seen this before that there
are some people even in and they'll be
when they read. I can hear them breathing,
you know, you know, take the breath in
because they they actually,
they they'll
breathe while while,
reciting quietly.
And so the only difference in that between
between the quiet and the loud recitation would
be that the the consonants all become voiceless.
So, I mean, this is a little bit
of, like, phonology and linguistic nerd,
type,
analysis. But, like, you know, what's the difference
between and?
Right? They're the same they're actually the same,
they're the same consonant. It's just
that
is voiced and
has no voice with it. Right? Or ba
and pa. Right? Ba is pa. Pa is
voiceless. Ba is voiced. You know,
k and g.
One is voiced. The other is not voiced.
So basically, you switch all of your you
switch all of your consonants,
to voiceless
consonants.
Whereas,
the Malekis, they say, no. It's just.
You don't actually have to breathe with it.
So you can actually read much faster
because you can your recitation is
with breathing. Sorry, it's not it's not connected
to breathing. So while you're breathing in and
out, you just you don't stop reciting, whereas
the other one, you know, like, for
the You gotta breathe the other way. Right?
Whereas the other one is, you know, like,
since there's no voice coming out of it,
you you can keep reciting while you're breathing
in, while you're breathing out. Right? So,
for the person who wants to be, who
wants to be more cautious, then they can
they can, breathe the recitation as well. That
include the Quran issue with the Quran?
Yeah. That's what recitation that's what recitation is.
He has a long track about, like,
the person who reads in their heart. Like,
if you just close your eyes and, like,
through muraqabah, like, through meditation, you just kind
of, like,
feel the the words in your heart,
like, a kalam and nafsi, like, type of
thing.
He mentions that that's not that's not legally
considered and he mentions you know, write,
weird things. Right? Like, that if a person,
for example, he write mentions a.
If a person,
makes a, an oath and that that they're
not going to
recite the Quran,
then reading it inside of their heart won't
break that oath because it's not considered qira'ah,
technically speaking.
And for that reason, he also mentions the
mas'allah like a person who is in janaba.
It's haram for them to recite,
although, this doesn't include
a woman who's on, but, the other types
of Janava from, like, * or from whatever
from what what dream or whatever.
The the
that that person is haram for them to
recite.
But if they, for example, just like,
you know, meditate on the Fatiha through, you
know, in their mind and in their heart,
that's not that's not haram because it's not
considered recitation.
So,
you know, reciting out loud, reciting quietly, reciting
quietly is kinda halfway between those 2.
And this is one of the things that
the old ulama write. If you read
the it's like a book about the adab
of,
of of Talib al. He mentions this that
reciting quietly increases a person's
intelligence.
Why? Because there's a type of focus that
you have to have when your ears are
not hearing it,
that that you don't have to have that
as much focus, you know, when you're,
when you're reciting out loud because it's
essentially more engaging.
It engages the senses better,
more completely. So this is all I mean,
this is a as well, you know, that
the and the companions used to recite quietly
as well. People should do it sometimes. You
know? It's good. It increases your intelligence by
be by increasing your ability to focus,
and Alano's best. At any rate, so he
says that the the minimum,
at least according to Malachy School, the minimum,
recitation quiet
is by moving the tongue and moving lips.
And, it's it's
theoretically, nobody will be able to hear you
if you do it without breathing, but it's
okay to it's it's also within the parameters
of sitter of of quiet recitation to to
do the breath to the point where the,
like, a person standing right next to you
should be able to hear you. Shouldn't be
so loud, you know.
Some people, like, you can hear their entire
salat, you know,
you know, or sometimes, like, you know it's
very interesting, like, different consonants travel different like,
this the scene the sound of scene travels
really far for whatever reason. Like,
one of the things is like, like, this
is a good way of catching a cab,
actually. And so, you know, that you you
it's discreet. You don't look like, you don't
look like a, Majnoon, you know, by screaming
in the streets.
So you don't have to walk around like,
but you for some reason the sound travels,
it makes the the the cab driver head
turn.
So you'll hear that, like, you know, like,
the people's when they're reciting Sirah, you'll hear
it from the imam that Mike will pick
it up or whatever. And, maybe I'm bad
about it, but you're not supposed to. You're
not you're not supposed to it shouldn't be
heard by anyone further than, like, someone standing
immediately next to you.
This
is. It So that when a person is
reciting on their own,
the loud prayers and the things that are
supposed to be recited loud, they should be
loud enough that a person should be able
to their tongue should say something that the
the the ears can hear. So, obviously, all
the voiced consonants and the vowels will be
voiced,
and a person should be able to hear
themself. And if someone is standing immediately next
to them, then that person should be able
to hear. Just because it's a jahari prayer,
it doesn't mean that you have to, like,
fill the whole masjid up with it, if
you're praying alone. You know what I mean?
So, like,
for example, not only Isha, but, like, you
know, the
as well. It's must have it's recommended for
a person to read the the of the
night out loud. So you're
like with her and things like that. If
you're praying in the masjid, it's you should,
you know, theoretically pray pray them as well.
Although it's not a
like it is for the far it's it's
it's one of the lesser sunas, so there's
no if you miss it or whatever. But,
like, if you're gonna pray your in the
masjid or your, you know, after, you know,
your sunnah after whatever,
and you wanna pray it out loud, you
just
just enough that you can hear yourself and
if someone is next to you, they'll be
able to hear you clearly. But, you know,
like, not enough to annoy everybody in the
masjid. You know? Where and so he mentions
that this is the standard for the person
who's praying.
And he doesn't mention the imam, but,
in the written that it's must have been
recommended for the imam to be a bit
louder so that as many people as possible
can hear.
And,
you know, it's interesting. You know, one of
the funny things I don't know. It bothers
me. People
people have, like, you know, they take their
din from, like,
one off potshots
at the
and and and at the past. So I
hear this thing again and again. Sometimes I
hear it from people who really should know
better
where they'll be like, oh, look, you know,
the olamas are so stupid. You know, you
don't have to listen to everything they say
because, you know, they they used to give
fatwa against the using microphone for salat and
now they all use it.
And it's like, well, first of all,
the only
need you have for the microphone in the
salat is what? For the in
to go into
and things like that. And to this day,
in the Haramain and Sharifen, they still have
the repeat the.
Why? Because that's the way they always did
it. Even the madras I read in, I
studied in Pakistan,
You know, 6, 700, a 1000 people would
pray in the in the in the,
daily prayers.
Jovan is different. The entire village would show
up. But, in the daily prayers, you can
see you have hundreds of people, you know.
And, they had a mic in the masjid.
And the mic was,
there for,
the mic was there for,
talks, and it was also there for the,
prayers. You know? They would be there for
when the imam recites the the the and
the surah for the benefit of the people
listening. But for
the in Tikal, there would be there would
be a or several that would repeat
the repeat
the. You know? And,
you know,
in general, especially when it comes to the
Ibadat. Right? We're talking about acts of worship.
We're not talking about airplanes and automobiles and
things and computers. Right? We're talking about the
the ritual acts of worship. In general, it's
better to do them the way that the
that the that our pious forebears did them.
And, the fact of the matter is even
in those days when they didn't have the,
didn't have the,
microphones,
The prayer is still valid whether or not
you hear the the,
whether or not you hear the qira'ah.
And,
according to the Malekis and the Hanafis, the
imam's qira'a suffices the
the the muqtadi,
suffices the person behind them. And according to
the Shafi'i and Hanabilah, the Atharis,
every person recites on their own. So it's
really irrelevant whether people hear it or not
in terms of the validity of the prayer.
However, it's not irrelevant in the sense that
people wanna hear what's being recited and things
like that. That's okay. And so it's for
the imam to recite a little bit louder.
I've had more than one person,
tell me that that I'm very loud and
sometimes that becomes awkward because, the mic, if
it's really up in my face,
the the,
the mics are not adjusted for someone that's
that loud. I'm pretty sure
that that maybe with the exception of someone
in the back of the, like, upstairs balcony,
the women's section, even if the mic wasn't
there, everyone would be able to hear me
just fine in the masjid.
And it's a relatively large masjid. Like, you
know, problems. Yeah. Well, yeah. I mean, you're
talking about the I'm saying that I can
fill up the entire masjid, you know. So
the point is is that there's
this, Isma,
nafsuaman Yeli,
this is for the individual.
This is as far as the imam is
concerned, if they have the capacity to recite
louder, let them recite louder.
And, you know, so, you know, this idea
of, like, you know, somehow the Allah rejected
the use of microphones as the speakers being
some sort of stupidity. It's a relatively
well reasoned,
Fatwa. And, you know,
that being said, I don't think that the
the opposition to it ever was
so, like, overwhelming that, like, you know, someone
said that it's gonna invalidate the prayer or
whatever. And even in the places where they
use the mics, they still have their
system working.
And, you know, really, if they had it
in this masjid also, I wouldn't mind. But,
you know, in fact, a masjid this size
should have something like that. But
one time we break, we have they do
we're doing the renovation Yeah. Yeah. Right behind.
Yeah. It would be there's a Yeah. See
what? What would, like, what would be wrong
with that? I don't see, like, what the
big deal is. Right? But, you know, so
some people make it into, like, such a
big deal, like, well, somehow, like, Lamar all
in the dark ages or whatever, and it's
not really,
I don't I don't see it as that
big of a deal.
You know? So, in fact, I think it
would be nice to pray like our forefathers
used to pray.
Their prayers were, were better than ours anyway.
Way it goes generation after generation. Just not
for peace of mind. People.
Yeah. Well, no. Like, the the and but,
like, you know, then you go it's good.
You go to Haramain, Sharifain, you go to
Turkey, you go to a lot of places
in the Muslim world. They still have that
system in place. There's a in the system.
You know, there's a in the human voice
that's not there in in in microphones and
in speakers. You know?
And I don't think there's anything stupid about
about about recognizing that fact. And, you know,
the if the speaker the mic,
carries the voice of the imam, you know,
also, that's fine. It's not like it's not
gonna be the end of the world. But,
like, it's okay to accept that that that's
valid, but, like, even if you accept that
it's valid to admit that it's, you know,
it's a it's a analogy.
And, an analogy is not the rule, you
know. You're not changing any rule of Yeah.
I think.
Right. I think so. Right.
So that's that.
So he says that, he says, well,
So, he says that the woman her
for her,
she always he he says that her is
less than the of a man. The meaning
of that if you look in the is
that that that she recites quietly for every
slot.
She doesn't,
she doesn't recite out loud. Not
rather her shaton is that she recites quietly.
Now this has to do with this has
to do with a number of issues that,
you know, whatever modern modern sensibility
modern, like, in the philosophical sense, not in
the sense of being contemporary. Modern sensibility is
not gonna like it. It's gonna tell women,
like, until you do everything a man does,
you're oppressed and you're depressed and you're repressed
and you're, you know, whatever. Like, you know,
you're, you're,
you're enslaved and you're in chains and you're
horrible, which is not I mean, the shatn
of a woman is different than the shatn
of a man. If you're gonna
say that a woman has to do everything
that a man is, then you're the one
who's who who has, did not respected the
Mansa'an of a woman. So sha'an of a
woman is is is
and,
that that it's her honor that her voice
shouldn't be heard by everybody.
And so,
her salat, she, reads
Siran. It doesn't mean that she cannot recite
out loud, but the sunnah for the ladies
from the time of the Rasulullah
is that they recite, recite in the Salat
Siran,
and they don't make Isma'am.
And there are a number of there are
a number of, other messiah that are connected
to this as well,
which includes the,
the fact that women don't give the adhan.
Don't give the adhan. They don't give the
adhan. And a woman, it's, it's a
for a man to give the,
even if he's praying alone. For a woman,
it's not a sunnahakada. It's less than that
one darajah. It's just a regular sunnah. But
if she gives it, she doesn't give it,
like, out loud like a man does. She
just says the words of the quietly, and
she receives the reward that a man does
for that.
And, you know, there are many there are
many things in the in the deen,
like that. Like, you know, if a woman's
like, well, what if what if it's not
it's not fair that I wanna give the
adhan and I wanna get the reward that
a man gets for the for giving the
adhan. It's not fair. I'm not a woman.
This is a rule that we mentioned,
again and again. It's a a general principle
in the deen that there's always more reward
in submission than there is in doing your
own thing. So if the deen says to
you that not to give the,
then making the that if it was a
commandment to give the, I would have given
it, We'll receive for you not only the
reward of the azan, but the reward on
top of it of submitting to the to
the to the sharah of Allah ta'ala. So
theoretically, you can get even more reward
from that. It's not something that a person
needs to feel resentment about.
Not at all. Not even slightly.
Yeah.
Right. Become my daughter just a couple of
days. Please, Inshallah. Okay. Interesting. For example, they
only have a Yeah. According to Malik, the
the
the,
congregation of the women is not valid.
According to Abu Hanifa, it's for it's valid,
but it's for, a woman to lead other
women in the father prayer,
versus versus the.
And then in the other Madahib, I assume
that it's it's,
it's it's it's permissible and valid
at at the very minimum.
But,
Malik doesn't consider it to be valid. He
doesn't see the precedent of the Sahabi'at doing
it early.
Yeah. But again, there's there's a number of
issues like that that are
that are, you know, like, for example, if,
a woman prays
at home alone, she receives more reward than
praying in the masjid than in jama'a and
things like that. There's no need to resent
those things, and it's valid. It's valid. If
a woman wants to come pray in the
masjid, let her pray, and no one's gonna
stop. I mean and and my masjid, no
one's gonna stop her
inshallah. But,
but that doesn't mean that, you know, we
have to, like, flip the sharia upside down,
you know, like, that yeah. If you pray
at home, you'll receive more reward
And then someone someone's,
you know, someone feels like,
oh, how come we don't get the reward
the men do? I said, if your intention
is to submit to the Sharav Allah Ta'ala,
you receive the reward that the men do
and you receive the reward the women do
on top of it as well.
And there's khair in it. And if you
wanna pray, the messenger no one's gonna stop
you. You know? Even the messenger of Allah
salallahu alayhi wa sallam, his hadith is not
to,
forbid the female slaves of Allah from the
masajid. That's fine. You know, if the home
is, like, overwhelming and the kids are crazy
and you need to get out and this
and that or you're at the masjid for
a class or for whatever. There's no harm
in praying. You know? And I mentioned this
I mentioned this that,
you know,
my,
my wife, she sometimes teaches classes.
You know? And when the sought time comes,
she'll pray on even if she prays in
the message, she'll pray separately from the congregation.
Why?
Because, you know, she studied feq and things
like that. She knows there's more reward in
it. And, like, she she didn't ever yell
at anybody else. If they want women wanna
pray at the congregation, there's nothing wrong with
that.
But, you know, there's no reason to resent
or or or or, you know,
feel like you're less than another person because
the hookahum for you is different.
That's
that's how life is. Yeah. That's why also
my mother and my wife just say it
on that. Your.
Alright.
Come to the Masjid or whatever, it's not
even, like, bad. It's not like she's asking
to rob a liquor store and it's gonna
oh, like, Islam is gonna end now or
whatever. But,
you know,
the the shateness of Islam is what is
Islam? It's it's Islam. It's surrender and and
submission.
And the the more a person can do
that, you know, the the the more barakah
there is in their deen. And,
you know, there's no reason to resent that.
It doesn't mean, you know, because you're praying
separately than people. It doesn't mean that your
deen is any cheaper. Like, for for example,
if a man, you know, you know, if
a man were to say, like, oh,
why do I have to pray in congregation?
Why can't I just pray at home alone?
I have so many things to do. I
have to provide for the family. I have
to do this. I have to do that.
You know? It's not fair. How come women
have it easier? You know?
In general, if a man wants to pray
at home, he's just gonna pray at home.
He's not gonna make it into an identity
issue. Why? Because he's never been pumped up
with this, like,
this type of propaganda since he was a
kid that, oh, look. Islam, you know, hates
you. Islam,
doesn't respect you. Islam this, Islam that. It's
propaganda that people who don't care for the
deen, who want to damage the deen have
pumped into the ears of our our people,
our brothers and our sisters. You know? It's
not but, you know, if you wanna pray
at home, pray at home, alhamdulillah. Sister, you
wanna pray to them, mister Pray to them,
and no one's gonna stop you. Nobody's gonna
resent you for it or be upset with
you or anything. But the idea that somehow,
like, you know, the hookm of Allah Ta'ala
for you somehow is like
is istighfafmanshatnik
or something like that is somehow, like, not
recognizing your true worth or is somehow, like,
you know, treating you like a second class
Muslim or whatever. That's not that's not true.
That's like
there's rationally no reason for a person to
believe that. It's different.
The haqqam for different people are different. If
you don't have the nisaab, you don't pay
zakat. You know? Don't say like, well, look.
You know, Hagar Islam treats poor people badly.
It's like, no. Don't pay this. And if
you have more money, then pay more zakat,
you know? Like and if you have, camels
pay zakat like this, and if you have,
you know,
a cattle pay zakat like that. And if
you have a bunch of donkeys, you don't
pay zakat at all. You know, like,
you know, and that's as Moaashi at any
rate. So the the point is is this
is that the hook them is different. It's
not doesn't necessitate you being,
discriminated
against or being second class or any of
that stuff. Just like we understand, I believe
that's the thing.
So he mentions then that the salat of
women is similar to the salat of men
with the,
exception,
except
with the exception that, like, a man,
he his limbs should be kind of, like,
not stretched out all the way, but not
tucked in tight all the way,
that a person should be open when they
pray.
Whereas a woman, her limbs should be, enclosed,
you know, when when she prays,
that her her her legs should be together,
her arms should be against her body,
and,
in her in her standing, in her
bowing, in her prostration,
in her sitting,
she should not sit open like a man.
Again, because the sha'en of a woman is
not like the sha'en of a man, it's
closer to the the the heyah of of
hayah is closer to,
closer to what is appropriate for a woman
versus a man. And, again, that doesn't mean,
like, you're a second class Muslim or whatever.
Rather, a woman is different than a man,
and that that's okay.
You know, that that she should keep her
limbs and her body,
you know, her limbs close to her body
and her body
closed,
as opposed to a man.
The
What is a
is 2 rakas and 1 rakah.
The Hanafis refer to this entire three as
as, wither, sloth, wither.
The word wither means, like, an odd number.
The Hanafis, it's much more that the riwa
the Sahih riwa
Abdullah bin Masood
who is not a lightweight companion.
You know? And Rasulullah
said about him,
take half of your deen from this,
which was a it was
a a a nickname, almost like a a
diminutive nickname that they gave him. It wasn't
like a something you're gonna call, like, a
person out of, like, awe and respect.
The messenger of Allah sallallahu alaihi wa sallam
said that this this person is, like, kind
of like like light for you, but he
says that that you this
that you call
it, he says this, you can take half
of your deen from him. This is what
is who he is. So he narrates that
the the the, the the hadith of the
prophet reading 3 3 with their 3 rak'ahs
with a with only one salam.
That's the Hanafi,
position is that that's that's how wither is
prayed.
And,
they in fact, they say that the the
wither of of 1 rakka is not valid
because the hadith of the prophet in which
he called he said that there's no such
thing as a one rak'ah salat. He called
it. That, it's not valid in general. And
so the the Jambhoor, the Malik is not
ahl Athar. They say, well, okay, in general,
that's true, but the wither is one exception
to that to that rule.
And it's very,
it's it's it's it's very well corroborated in
the that the prophet and the companions used
to pray 2 in 1 as well. 2
and 1 separately. Yeah. Yeah. Yeah. What was
that?
2 separate and 1 or? 2 separate and
then 2 salaam and then 1 with the
salaam.
And, so that's that's the fatho of the
Malekus. It's fine. If, if the the the
Hanafis prayed the way they prayed, there's nothing
wrong with it.
The the the I guess the of the
Madhab is that praying 3 straight should actually,
Malik,
you know, didn't consider it to be that
Aslan should not there's a possibility that it
should not it should not be valid. But
because it's narrated by Abdul Abin Mas'ud,
that one narration is opposed to all the
other narrations. But because the, you know, Imam
al Hanifa and his companions gave fatwa that
this is what they prefer, so he considered
it to be makru,
to, to be to to pray 3 at
at once. Now someone might ask, well, if
there's a hadith that the prophet did it,
then why would you
say it's Makru? There's a number of reasons.
One is that this is just one that
that that clashes with the other,
the Athar.
And, when a hadith,
is narrated like this, it's evidence that it
happened one time. In fact, the prophet
would do certain things sometimes
just
just to show that this is permissible or
it's valid, not necessarily as the regular sunnah.
So,
Malik
having prayed in the masjid of the prophet
we
at least just prayed,
with the with the shafa and witter in
jama'ah.
You know, they all witnessed in the ahad
of the salaf in the message of the
prophet used to pray 2 in 1.
And,
it's narrated from the prophet
from an from different narrators, and it's also
narrated from the other companions from different narrators
that used to pray 2 in 1.
Who used to pray sometimes just 1,
in fact,
which is only possible if your habit is
to pray 2 in 1. It's not possible
if you're praying 3. Is it if you
travel
or travel or pay 1 for a car?
So in the in the
in the in the Shafari school,
it's valid. In the in the Maliki school,
it's like Makru. The asl is that Shafar
and Witter have to go together.
They're not separate ever. You know? So so
you can't pray, like, a 2 2 sheikah
after Isha and then a few weeks Yeah.
No. No. They should they should all they
should all they should be prayed together. They
should be prayed together. Yeah. I mean, you
can you can pray some rakaz and then
wake up and then pray another 2 in
one together, but they should be prayed together.
Just like Malik is just like, it's Makrud
to pray 3 all in one shot, it's
Makrud to pray just 1 separately from the
other 2. They should be they should be,
one should precede the other.
What's the what's the mean of the?
Means even number.
So the is the 2 and the wither
wither is 1. And what's okay. What's the
approach of these 3.
So you have and I know you have
to have the, like,
word record. You have all all your stuff
has to be odd and then.
So, yeah. That's that's that's that's that's the
thing. There's a a wither of the nahar
which is.
Which is in fact, it's interesting that the
wither being
is a proof that the Hanafis used at
the just like
is 3 with 1 salaam.
That the, that the the, you know, the
with the relay should also be 3 with
1 salaam.
But the point is is this is that
that that the the the
the prayer of the night, the prayers when
they're all tallied together, the total number should
be an odd number. Okay. Yeah.
Because
in
Allah himself is 1. He's a odd number
and he,
loves things in odd numbers. So the prophet
would prefer to do things in odd numbers.
So all
of
a
sudden.
So you prayed the shafa and witter jahran.
The the jahar the jahar,
of of shafa and wither is is mustahab.
It's not sunnahma'akha. That person don't have to
give the if
they if they if they pray quietly.
But, you know, the minimum of jahr is
isma'anafs
wahmanyali.
So it's not really all that loud. So
a person should you know, it's better. It's
superior for them to voice their,
their recitation for a man at least.
That he says in in in such a
manner, all of the,
the extra prayers of the
of the the night. It's recommended that they
should be,
prayed,
out loud voiced. And the
of the day, that they should be voiceless.
They should be prayed quietly.
He said,
that a person,
the person should do that in in their
extra prayers, but there's some room for,
you know, there's some room it's the the
issue is not like a strict issue. There's
some room for a person to pray with
some variation.
He says that the,
he says that the
the minimum amount of of prayer that that
that's valid for the Shafa'a is 2 rakas,
and it's recommended that a person
pray in the first of those 2, read
the and
and in the second one, read the and
and then a person says that the shahud
completely and says salaam and then they get
up and pray,
the witter which is 1 rakah and they
recite in that 1 rakah, the and
then. And this is narrated from the prophet
sallam. So you'll see this, like, in Haramain
Sharifain and things like that. This is how
this is the the recitation that they'll
they'll they'll they'll they'll read because it's narrated
from the hadith of the prophet sallallahu alaihi
sallam.
And,
Iben Abi Zaid, who's the author of this
book himself, is a hadith.
So,
this is why this is his preference.
Although I I don't think it's
At any rate, so there's a there's
a
a. So for example, a person who has
a certain amount of recitation in the day
that they recite,
for that person, is it superior for them
in the their Shafa'anwath or to pray to
read recite these,
these 5 Suras,
in the order that we give gave, or
is it superior for them to finish their
hizb first? So there's a hilah between the
ulama. And Afrawi obviously picks
the, picks the, the the opinion of going
with the afar, which is,
that a person should read,
these particular surahs whether they have a hizb
or not.
Whereas,
Qadi Abu Bakr ibn al-'Arabi, who's different than
the ibn
Abu Bakr.
Abu Bakr is a maliki, a colleague he's
buried in. He's from Ishbelia, from Seville, and
he's buried in in Fast.
His opinion in the opinion of Khalil and
Mazari who who's also Muhaqqiq of the of
the Madhub,
is is that if a person has a
hisb, it's superior for them to read from
their hisb.
How about the hisb? Uh-huh. How about the
hisb?
Well, it depends on what what your Hizbiz.
Right?
Some people, they're Hizbiz,
some people are Hizbiz, you know, ten ajazah,
some people they're his biz, half ajaz, whatever
it is. You know? Whatever your his biz.
Yeah. They
do this in
in. They read they read half of just
after fajr every day, and they read half
of just after,
either asr or. I think after asr, they
read halfages out every day and they make
katham every month.
One time. Like in a group? They do
it in Al Maarabe. Culturally, they do it
in as a group. But there I've seen
people I've seen people make every 3 days,
every 10 days, every, you know, so many
days, you know. Theoretically, that's what we should
do, you know.
Allah to Allah Allah to give us stuff
here and help us.
So,
he says,
If a person wants to read, more than
2 rakaz of shafar,
they read them 2 by 2 and then,
at the end of, those 2 by 2
prayers, they'll they'll do 1 in order to
finish the with.
They make the last of those sets of
2, the the wither.
The
Nabi
narrated that he used to pray 2 12
rakas and and the wither at the end
of it
And it's also narrated that he prayed 10
rakahs in the night and and then he,
would make winter with 1 1 rakah.
The best part of the night to pray
in is the last part of the night.
He says that the person who,
you know, they their habit is to wake
up in the night, it's better for them
to pray their with their after the end
of the night,
except for the person who,
generally speaking, they're not they're not you know,
it's the sleep is heavy on them, so
they're not sure if they'll wake up or
not. So that person should pray there with
her earlier,
at the end of whatever nawafel, they'll pray
after Isha.
And then if they wish to and they're
able to, they can wake up and just
pray 2 by 2, and they won't they
don't repeat their
their their wither.
So, he talks about and this is something
that the messenger of Allah
mentioned as well.
The concept of
is that a person should have not just
a a set of recitations that they do
in the day, but like a set of
that they do. But they're going to their
that they pray, like, 20 rakahs in the
night or 10 rakahs in the night or
2 or whatever it is. You know?
The person who's habit is to wake up
and for whatever reason, they're unable to wake
up and then they hear the,
then they can pray,
they can pray that those
at that time, and then they can pray
their sunnahs or fajr, and then they can
pray their fajr.
And,
that person has that that leeway that they
can that they can do that. And it's
beautiful to mention it because it means that
the people, the old people, this is something
that's narrated from the companions and from the
old people. Some other people would have these
devotional practices that they used to do. It
wasn't just like fire them and run away,
you know,
that they used to do these things. And
sometimes a person would sleep through it. It's
fine. This is the of how to deal
with if you sleep through your
your your hizb of of Nawafil. You just
pray them when you when you wake up,
and then you can, pray your fajr as
long as you can do all of that
before the sun rises.
A person who
remembers,
that they didn't pray their wither,
they don't they don't make that wither up
once they've already prayed fajr. Once they've prayed
fajr, the time has expired. In the Usul,
this is an important issue. Why? Because, the
Hanafis consider the wither to be wajib. So
they consider the the of it to be.
Whereas in the Malachy school, there is no
such thing as a for,
for something that's not far.
Yeah. So, because has to do with the
wasn't there in the first place. You have
an opportunity at the time. You prayed. You
prayed. If you miss it, you miss it.
So that's what he means by that. That
the person cannot you know, once they've prayed
the, you know, they can delay it,
if the if the fajr
has entered, they can delay it all the
way until they've prayed the. Once they've prayed
the, then its time is gone.
That the person who enters the Masjid on,
that person, should not sit before until they,
until they pray 2 raka'as as long as
it's not a makrul time to pray,
which is the time after the before the
sun rises off the horizon or the time
after,
Asar until the the the sun sets.
And,
let's see.
Does that include that?
No.
You can do anytime.
You
can do anytime.
Comes with this masala also is that a
person because the tahitul masjid is from in
Jin said tahiyyah,
that a person shouldn't say salaam to others
before they've they've they've prayed the tahid or
masjid. This is a masala that's kind of,
I think, lost on a lot of masajid
in in in some places.
And I think some of the the the
uncles in fajr,
a little they don't like like the fact
that I don't say salam to everybody when
I walk in. There's a reason for it.
Inshallah, they'll get over it. Inshallah.
The person should at least know that it's
not personal. It's it's because the tahit al
masjid. Afterward, if I have time, I'll try
to go and say salaam to people, but,
like, you know. Speak to the back doors.
Yeah. You know?
The the illness, like, you know,
because if the if the the people who
have the the the the people who have
the the illness, they, they sneak in, they
hide things, then the ill will die with
them.
So if you hear someone say something, you
tell them it's because of if it's not
it's not impersonal. I I I just want
a couple times because that's
Yeah. Yeah. Can you explain? So he says,
well, in,
so so if if the person enters the
masjid in in the time that it's, Makru
to pray,
then then, it's so enough for them to
say the
4 times it's narrated that a person should
say,
I know, I and that,
I know that, I know that, this is,
the she Imam Shafiri, his opinion was know
that a person should just pray the 2
rakas. So these are this is a difference
of opinion,
between the imams, and that's fine. There's nothing
wrong with taking either of the opinions.
A person who enters the masjid and hasn't
prayed the 2 rakas before the
then those 2 rakas will suffice for them
both as tahiyatul masjid, as the greeting of
the masjid as well as the 2 raka'as
before Fajr. So they don't pray 2 and
2, rather they just pray,
22 and that's it. It counts for both
at the same time.
And so the
the the person who prayed the 2 rakazah
before salatah in their home,
there's a difference of opinion when they enter
the message. Should they just sit down or
should they pray the 2 rakazah of the
Masjid.
The fatwa as far as I can tell
is that a person should just go sit
down because it's not narrated that the messenger
of Allah sallallahu alayhi has prayed anything other
than 2 rakas between the adhan of subbeh
and between the salat of subbeh,
but, there's a hikayatulqilaf,
even within the madhab, here of, ibn Abi
he mentions that right you know, that that
that very point that there is no prayer,
no optional prayer that a person prays that's
known from the sunnah
between the time of dawn,
and the time that the prayer is done.
There's no optional prayer from the time the
dawn breaks until this time the sun rises
except for those 2 rakas that are before.
And Allah knows best.