Hamzah Wald Maqbul – Mlik Fiqh Issues of the Adhn and Iqmah ICC 09042019
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So
one of the,
before a person takes any,
there are certain things that are like
the foundations upon which a person begins to
seek knowledge
is the understanding that before you do something,
you should know what the what the command
of Allah and his are
in those things before you do it. Don't
just do something and then, well, you know,
like, show up at a halakah, like,
months weeks years later and say, Sheikh, this
one time this thing happened and I did
this. Was it right?
That's not the that's not the methodology of
Islam, and it's not the methodology of the
ulama.
Rather, we have this, idea which is shared
by other faith traditions, as well that right
action only will flow from right knowledge.
The right knowledge is something that you get
first and then afterward, right action will flow
from it. Intentions are important to a person's
deeds.
They're they're important. They're critical to a person's
deeds, but they're not the entire deed.
A good intention coupled with wrong action,
or good intention, worse off, coupled with wrong
knowledge, it will derail everything. Otherwise, Hitler had
good intentions.
Stalin had good intentions.
Nazism and,
communism were both Utopian,
Utopian world views. They wanted to refashion, remake
the world in some sort of idealistic form
that will somehow solve people's problems and make
life better for them. But the good intention
didn't mitigate the fact that they're all basically,
like, bat crap nuts. I mean, they were
just out of their mind.
And, they ended up causing immense amounts of
suffering for huge numbers of people, and they're
going to be responsible for that on the
day of judgement. The fact that their intention
was to make the world a better place
is not going to intercede on their behalf
in front of the Lord when they have
to give account for,
for their, misdeeds and misgivings.
So, ironically, many of the things that we're
talking about in this class, the people who
actually do those things and should know what
those things are, they're not going to end
up showing up for theirs. What can we
do? We can keep the knowledge alive and
hope that one day people will see this
as a priority
and, take responsibility
for it rather than rather than, absconding and,
then doing things based on, on wrong knowledge
or no knowledge at all, and then wonder
why stuff gets messed up. Zuri, do you
have anything to add to this
preamble?
So we continue the next chapter.
It's
a chapter with regards to the adhan and
the iqamah.
The adhan is one of the sha'ir of
deen. It is one of the symbols of
deen. It is one of the ways that,
it's known whether or not Islam is practiced
in a place or
not. For the Darul Islam, it was considered
an act of rebellion
within
the, context of the sovereign state.
If a city stops
giving Adhan out loud, it was considered a
sign of rebellion.
And, that place would then be
subdued
by whatever central authority and whoever is in
control of those places,
they would be ousted from their control and
the new people would be put in their
place,
because if the Adan is not being called,
then there's no point to there's no point
to ruling in a land.
This is something important to understand because it
doesn't just have to do with, you know,
some something that happens
700 years ago. This has to do with
our context as well.
Even though we don't, wield sovereign authority as
Muslims in this land,
But we do have the wherewithal in order
to call the out loud. This is a
sign that our, our existence here is,
is within the bounds of the Sharia because
I know we've mentioned from before
the dim view the had about immigrating to
the lands of Kufur, but the idea is
that we can give the adhan from these
places out loud. And really what happens is
because the context changes, these books were written
in a different context, they mentioned a lot
of these things that are relevant to their
context. We should have in our age, books
written again with the same information, the same
knowledge, but rendered into a context that's relevant
for us. For us, the question that we
should ask ourselves is why is it that
if the adhan is the most important thing,
such a thing that that it really it
invalidates even the sovereign rule over a place.
If you can't call the Avan, there's no
point of you being in control or no
point of you ruling a place. It may
as well not be in your hands at
that point. If that's the case, then what
does it mean that many of our our
our masajid the adhan is not called? You
know, days past and the adhan isn't called.
This is a large masjid, alhamdulillah, since I've
been here. There's been 1 or 2 times
that I've come, to the Iqama time, and
no one has called the Adhan yet usually
because nobody's there.
But generally, this is a large masjid, and
it's attended by good number of people. And
so generally, we don't have we don't have,
the prayer time go without the salat being
prayed or without the adhan being called.
And the prayer is more important than the
adhan. So if the prayer is not being
established, then that's an issue even worse than
the adhan not being called by rational analogy.
This is what they call, a a fortiori
analogy, but but.
That if it's
it's something wrong has happened that the adhan
is being called and something even worse has
happened if the the congregational prayer isn't being
prayed.
And many people think, well, it's not my
responsibility because they think of Islam as an
individualistic
or through an individualistic
frame.
We we it's like the century of the
self, everybody is me me me me, and
the deen doesn't make sense if you think
about it only through the the the the
individualistic frame. There is an individualistic frame in
which a person has to think about the
din, that there are certain certain
individual
responsibilities that every person has that have to
be discharged.
But then on top of that, there are
communal responsibilities, national, international, umawadi responsibilities that have
to be discharged. And so one of the
communal responsibilities,
that that that's upon us is that the
the the that if we build a masjid,
that the the Adan must be called 5
times a day from that place, and that
the,
salat must be established 5 times a day,
that shouldn't cut off. There is some some
room in the, in the books of fit
to build a masjid that's only for jum'ah.
And this used to happen in places where
the inside the city, there wasn't enough room
to make one jumah in the entire city.
So they'd have to have a special masjid
that was really big, so they would have
just the the Friday prayer there. But,
generally speaking, a masjid, once it's,
once the waqf, the endowment of that masjid
takes place, then the prayers have to happen
5 times a day. And there are other
sunun that that have to be established as
well, like, like the
in the last 10 days of Ramadan and
other other other such things.
There are other sunnun that have to be
established. The instruction in the in the Quran
for everybody, for the elders and for the
youngers. There should be someone there to teach
people.
Someone is, for example, new to the faith
and they need to learn the or
they need to learn some basic surahs. They
need to learn some basic things. All of
these things come part and parcel with the
adhan. I'm sorry, with the masjid. And so
the adhan is something very important. So for
us, we should think about that also what
does that mean.
There are other masala that are not mentioned
in the book. We may as well mention
them now because they're relevant to us.
One of them is that the adhan the
sunnah calling adhan is
because it's from the shahir of the deen,
it's from the the the the emblems and
the signs of the deen. Where is the
sunnah then to call the adhan from? Inside
the masjid or outside the masjid?
From outside the masjid.
And one of the you know, when I
bring this issue up, again, we're not this
is not the Jummah Khutba. So, like,
our, board member Hazrat and and whatnot,
and they shouldn't feel like, okay, this guy
is, like, taking a jackhammer to us. This
is Darcef ilm. Right? Many non ideal things
happen in the real world and many,
you know,
exceptions,
are are taken, some of which are legitimate
and some of which are not legitimate. So
that's, that's that's something we'll discuss later on
the heels of, on on the heels of
understanding the way things should be,
in a default state. You first have to
understand how things are supposed to be in
an ideal state, then you can start discussing
the, exceptions afterward, and we understand there are
exceptions to rules.
So the alarm should be called from the
outside.
And, one of the objections that people, bring
up oftentimes when I mention this, almost reflexively,
is that the city doesn't give us the
permission to use loudspeaker.
If you put a loudspeaker up,
on many masajid, although this is not the
case. Like in Hamtramck, it's not the case.
In many places, Jersey, New York, there are
places that give adan on loudspeaker 5 times
a day.
But there are certain municipalities, you know, if
you were to if you were to put,
like,
like, you know, whatever. If you were to
give the,
Adan in, like, whatever rich whitey Illinois,
they're probably gonna they're probably gonna bring the
hammer down on you,
through certain legal remedies that we don't have
the time time or bandwidth or the money
to fight.
Even though we could win if we really
if we really pushed hard, we could win.
If it's, like a legal priority, we could
win, but,
people are not gonna push that hard.
And the answer to that is what? Is
that which hadith establishes that the adhan is
invalid
if you don't give it on the mic?
Tell me, what was the sound system? What
was the boom box and the the amp
and the the the speaker system that the
Sahaba
used to use?
Absolutely none at all. If you see that
any anyone here been to Turkey, been to
Istanbul?
You never been there?
You yeah. You didn't go yeah. We just
changed the planes at the airport. You've been
there. Right?
Sorry, guys? What? Really? Oh, it's
it's worth the money, Spend the money and
Have plans, Yeah. Make that plans, take your
family, take Ziyad with you also. Me and
Sheikh Musa will take over the masjid while
you're
gone. They they can go with they can
go with us this winter.
You know? Hey, man. Istanbul is not the
worst place in the world to be exiled.
Right? So the the so the idea is
what? The idea is that each you have,
like, a masjid that has, like, 6 huge,
like, alimushan minarets.
Right?
Or 8 or, like, a huge number of
minarets.
Each of them has, like, 3 terraces.
So there's a,
there's a terrace and then you go up
some and there's a terrace like a balcony.
And then you go up, there's another balcony,
Sharafa. Right?
Each of them has 3 terraces. And each
terrace has something like 4 or 6 in
the Ottoman times, they had 4 or 6
maidens that used to that used to give
the adhan for each of them.
And they would give the adhan. People think
that you only give the adhan in the
direction of the tabla. No. If you only
have one more adhan, it's, you know, it's
it's superior for them to give in the
direction of the tabla. Otherwise, the masajid in
the old days used to have give the
the the adhan in all the directions. Why?
Because the people don't just live on the
qibla side of the masjid.
And,
now we have, like, you know, we have
some brothers doing some hit single R and
B B Soulful rendition of the Adan. You
know? You know, like, you know, I'd like
to dedicate this to special sister out there
and, like, you know,
you know what I mean? Like, they're just
that's not the adhan, man. It's supposed to
be loud.
It's supposed to be loud.
If you can make it sound good when
it when it's loud, that's wonderful. That's great.
But it's supposed to be loud.
It's not supposed to sound like, you know,
like you're torturing someone or nothing, which, unfortunately,
you probably traveled in the in our beloved
homeland of the Indian subcontinent enough to hear
some of those, like, animal torture at the
hands too. But, it's a story. It says
one of the Hekaiat Milani writes in the
in the in the Mesnavi,
he says that a a a a a
a young girl, she converted to Islam from
Judaism, and her parents were distraught.
And they tried arguing with her. How could
you leave the dean of your forefathers? And
how could you, you know and we've been
through all the suffering, all of a sudden
you've become one of them and you abandoned
all of us. How could you do this?
And they tried to convince her. Her relatives
tried to convince her. The rabbis try to
convince her. Everyone tries to convince her that,
you know, come back to the dean of
your forefathers.
And so what happens is that there's a
caravan traveling through that that that town and
the person who the Baba who insists on
giving the azan has a horrible voice, but
he insists that I have to give it.
So one day, a Jewish man, he they
passed by that village and the he he
he says, who's that
in in in your caravan?
And so the Baba says it's me. He
said, I wanna give you a gift. So
he's real happy. He's proud of himself. Like,
look, you know, like, my love of the
Adan is paying off. You know? And so
he gives him the gift and he like,
a huge sum tray with all sorts of
things and whatever. And so he's like he's
like, why are you giving this to me?
He says, well, you see my daughter had,
become a Muslim, and we tried not love
money. Nothing would convince her to leave and
come back to the dean of her forefathers.
Then your caravan came through the town and
gave the adhan, and everyone laughed at her
so hard. They laughed at her so hard
because of your adhan that she relented and
she she left Islam again.
So, it's a hikaya.
It's a a teaching story meant to illustrate
some other issues, but there are some of
our people are like that. The point is,
okay, you don't have to go that that
gung ho about it, but the adhan is
supposed to be loud. People are supposed to
hear it. And so if you have these
3 sharafas,
each of them has, like, 4 or 6
ovens, and there's, like, 6 minarets. Right?
So that's, like,
3 times 6 is 18 times 4 is,
is what? It's a 60 72. 72. Right?
That's a lot of that that one mustard
will hire.
And do you think that they just hire
random people to be the the no. They're
usually students of knowledge or they're scribes and
copyists
or they're they're they're themselves the teachers of,
of of different,
sciences of deen. And so it's a way
of not only giving them a living, but
also keeping them within the the the confines
of the masjid because, you know, like, Sheikh
Musa can't teach all of Cleveland,
and neither can I? So,
so, you
know, the the the the first thing is
that the adhan, people should remember in their
collective memory that the sunnah of the adhan
is to be outside.
It's better it's better to have it outside
without amplification than to have it inside with
amplification.
Another masala which, was alluded to,
just,
moments ago
is that there's no harm in having more
than one person called the Adan.
And in fact, in certain,
instances in certain context, it's actually superior. It's
matlub. It's something that the the sharia,
seeks that more than one person should call
the Adhan,
and it should be called in different directions
if the need, arises.
And the,
the Maliki, the
the the fatwa, that is the right of
every person to call the adhan. So if
you go to Mauritania, you'll see this. People
will literally they'll on their way to the
masjid, they'll stop and stand on a wall
and they'll call the adhan. And they won't
just call it at one time. In fact,
this is one way that you know that
the ifama has been called in the masjid,
that the sound the continuous sounds of the
adhan stops.
And then you know that that that the
prayer has stood and the the people are
about to pray. Obviously, this is an alien
custom to many people over here. If we
were to do that, people would, people would
freak out and wonder what kind of weirdo,
sheikh, they brought in ICC.
But this is an understanding that people should
have. Why would people do that? Because the
immense amount of reward that is,
described in the hadith of the prophet
with regards to giving the adhan. That the
the the the person who gives the adhan,
that the voice doesn't travel to any,
human or a jinn or animal or tree
or rock,
that except for it will bear witness for
you on the
on the day of judgment. And that the
shaitan when the shaitan hears the the voice
of the adhan,
that it startles
him, to the point where he breaks wind,
and, he runs from that place. And,
he'll he'll he'll be back he'll be back
later on, but at in the moment that
the Adhan is being called, it's something that
that's,
that's that's
it's it's terror for the for the for
for the shaitan.
And, one might say, well, if shaitan is
gonna come back, what's the point? Well, Shaytan
is going to have a different influence in
a place where he has no permanence.
Whereas if you can set up shop and
be fortified in that place, his influence is
going to be different.
And it's it should be not,
hidden for anybody why the the latter influence
is not,
is is sorry. It's it's stronger than the
former one.
Mona, any point you wish to jump in
inshallah?
It's all here. It's all you.
The adhan is wajib. It's an obligation
in the masajid and the,
in the congregations that are fixed. So you
have a you may have a place that's
not necessarily a masjid,
but the congregation times are fixed,
and the the imam is fixed, and it's
understood that the the the Jamat is going
to be held over there. What does he
mean by Wajib? What does he mean that
it's an obligation?
The meaning is that as far as in
every metropolis that the Adan should be called
at least from one place.
It's actually a it's a it's a it's
a a communal obligation.
Thereafter,
it is a sunnah mu aqada. It is
a regularly emphasized sunnah,
that every
individual and particular congregation should call the Adhan
at least once,
should call the Adhan at least once,
for every fixed prayer.
To leave it may not be a sin
if the one,
obligatory Adan in every metropolis has been called
already,
But, it is a it is a sign
that a person their their
their,
performance of that that that congregational prayer is
defective.
It's defective or it's it's lacking.
So this is,
another mess, Allah, that if a person is
praying on their own,
should they call the Adan or should they
not call the Adan?
And he's saying that it's it's there's reward
in calling the Adan if you're gonna pray
on your own. This is the Maliki fatwa.
Milana can, clarify the Hanafi fatwa inshallah as
well.
But the Maliki fatwa is that it's recommended
to give the azaan in in in in
the condition that it's a fixed congregation
whether in the masjid or outside of a
masjid. Or if a person is praying on
their own and, like, out in the out
in the, like,
outside of the the city or out in
the the wild or in the public,
or if there are if they are having
a congregation to which they wish to call
people.
If it's not one of these 3,
situations, then it's not no longer recommended to
call the Adan. So for example, if you
are praying in congregation but you don't seek
other people to join you. Right? So Mahmoud
just memorized Surat Al Baqarah and Surat Al
Imran and Hafiz Ibrahim is his teacher And
he's like, now I'm gonna test you. It's
like Isha or Fajr or whatever. I want
you to read Baqarah in, like, 1 raka
and Al Imran in in the second one.
That's a congregation. It's valid if they do
it, but it's haram for them to allow
another person to join because they'll get stuck
inside and they won't be able to, like,
leave and unknowingly, you know. You put them
in a bad position. So any jama'a in
which you're not seeking other people to join
you, then there's no longer there's no longer
reward in calling the adan.
Given that that the Adan has been called
at least once in every metropolis.
But he says, well,
As for the if a person is praying
in congregation or alone, it should be called
a man praying. It should be called in
every every case,
the
which is the thing that's like the adhan,
but it's called right before the prayer starts,
and it's a little bit shorter and called
a little quicker. The adhan is the, like,
the long one at the beginning of the
prayer time. The ekamah is the one that
you call right right before the, the the
the prayer the congregation stands. So for a
man, he should call it every time he
prays even if he's only intending to pray
as an individual.
And then he mentions for a woman, it's
not it's not recommended in any case for
her to call the adhan,
but it's,
recommended for for her to call the if
she prays, and she should do so in
a low voice rather than doing so loud.
And so
the adhan is.
It's a rigorously emphasized sunnah in these three
cases we mentioned, which is in the fixed
congregation
or if a person's out in the out
in the woods or out in the desert,
or if a praying alone or if a
person wishes to call other people to join
his congregation.
And and other than that, it's no longer
recommended.
The is always recommended for a man to
call regardless of situation. And this recommendation is
what they call
rigorously emphasized. The
prophet never left it. To leave it is
not necessarily a sin, but it is, like
a defect in your performance of the of
the prayer.
It's you're, like, missing out needlessly missing out
on a significant amount of reward for a
man. For a woman,
it's merely recommended.
It's not as emphatic for a woman. It's
merely recommended. If she leaves it, it's fine.
It's not a defect. But if she doesn't,
she'll receive some some increase in her reward.
And would you like to expound on the
Hanafi position with regards to some of these
messiah?
The calling of the Adan is also in
the Hanafi School
preferable to call even when you're by yourself,
similar to the Maliki School you mentioned, Michelle.
Even to the point if you were to
make up prayers that you missed,
even then you can call the event. Obviously,
you're not calling people to that prayer because
it's a.
It's a prayer that was missed, but even
then you should still call the adhan.
And it's a it's it's a it's a
blessing that, you know,
we shouldn't deprive ourselves of because
oftentimes we can't pray in the masjid 5
times a day.
Sometimes it's even hard to get there every
day. That's just the reality of where we
are, but you shouldn't deprive yourselves of the
blessings
of the event, especially in your home because
of the sheikham dimensions. The shaitan flees and
and runs.
So you want the shaitan to flee and
run from your home. You should be calling
the adhan in your home. The eklam should
be called for all of the prayers.
For all the prayers. If you're praying at
home and you can't make it as much
at the very least, you can call the
adhan.
Yeah.
So, we, we continue,
and he says he says,
And so he says that that,
it is not permitted to call the Adan
for any prayer before its time enters.
So we talked about in the last two
weeks when the prayer times were, when they
enter, and when they leave.
And so whoever wishes to brush up on
that, I posted the recordings from before on
the SoundCloud.
But, you can it's not per the Adan
is not valid if it's called before the
prayer time. According to Malik and according to
the Jammu or Malik Shafir Eiman Ahmed Bin
Hamble, there's one exception to that rule,
which is the the the
the the the prayer.
The adhan is,
it's permissible to call the adhan,
as early as the last 6th of the
night.
As early as the last 6th of the
night that a person can call in. So
this is one of the things because Masha
and the Hanafi school, even the prayer, it's
not valid to call the
before the, before,
the time of the,
comes in. So oftentimes, our people from the
subcontinent, when they go to, like, example,
they'll say, oh, look. They're calling me Adan
for Tahajid. It's not that Adan for Tahajid.
It's Adan for Frederick.
But but,
but it's built on this difference of opinion.
And the the basis of this difference of
opinion comes, down to
comes down to
a, an issue, which is
that the rule that's understood is that the
Avan is not called before the time of
any prayer.
And is there a basis for exception to
this rule? Yes or no?
And those who say there is basis for,
for an exception to this rule, they base
it on the fact that Saidna Bilal radiya
Wa Ta'ala and who used to call the
adhan for fajr before it would come in.
He's the one who used to wake up
before Rasulullah salallahu alaihi wa sallam and he
would also wake him. Obviously, the Rasul sallallahu
alaihi wa sallam,
that his
his eye sleeps but his heart doesn't sleep,
but that was the that was the the
routine at any rate is that that when
he would wake he would he would tell
the prophet that
the
last 6 of the night is in, if
he wasn't already,
awake and and he would give the adhan
at that time. And so the exception those
who say there's an a basis for the
exception, base it on the practice of.
Those who,
say there's no exception, which, is
and
Sahibayn, his 2 companions,
is that,
is 2 things. 1 is that,
the exception to the rule has to be
built on a Dalil, which is as strong
as the rule itself, if not stronger.
And,
and also there is the existent existence of
certain Athar,
certain hadith of the prophet
which you can find in
the amongst other books
that the prophet
used to actually tell the Sahaba in Ramadan
that you can keep eating
if it if only Bilal mixed the adhan,
you can keep eating.
You can keep eating
until ibn Maktoum makes the adhan because the
prophet had
had 3 adhens I can think of that
come from the Athar, not just one. Ibnu
Umme Maktoum and,
Abdulahin
ibn Abdulahin and,
and, say Abdullah
sorry, and say, and
there may be other ones, somebody who's has,
like, the the hadith
and the collection of hadith in their mind
and in their memory.
More than me, like, present more than me.
They can they can point that out if
they find something. But,
the prophet
said, wait until.
And the the the reason is
regarding.
It's it's narrated that there's something in his
eye, like, he maybe see you know, so
the Hanafis interpret that as meaning what
that he may see something,
that's not actually there when he gives the
Adan early.
The, the Malekis and the others, they say
that, well, this is not necessarily,
this doesn't necessarily mean that what he's doing
is invalid. It may be that he can
actually see the, you know, something, some phenomenon
before the dawn comes in or whatever. But
for the Hanafis, it's enough shubha in the
in the issue.
It's enough, cast enough doubt on the issue
to say that is not a solid exception.
So there's some some very solid legal reasoning
on both sides if I don't even wanna
expound on that issue more than more than
that. You know, one of the beautiful things
about the Hanafi School, Masha'Allah,
is that it's very developed and and mature.
Yeah. Right? So oftentimes,
while there is a dominant opinion in the
school, you will find that a lot of
the differences from the other Madaihi
are actually contained within the.
And that's also the case with calling the
event before the time specifically for Fajr. Right?
So as Sheikh Hamza mentions, the Hanafis call
doesn't allow it. Right?
That you don't call the Adan before the
entering if it's time.
For in
If he were if they were to do
that, they have to repeat it in its
time
because the Adventist informed people
And if you were to do this before
the time, then you're gonna cause, like, some
ambiguity.
Like okay, is it in or is it
not in? Right? You're supposed to tell the
people it's in, that's why you called it
that. However,
So Abu Yusuf, one of the primary students
of Imam Abu Hanifa,
he says that it's allowed in the last
half of the night even before Fajr enters.
So for Salatul Fajr, you can call it
any anytime after Nisfulleh which is which is
midnight.
And,
although that's not what the madhab is built
upon,
it's exists within the madhab. Masha'Allah.
So that again, that's as I mentioned, one
of the beautiful things about the Hanafi school
is even if it's not the dominant opinion,
it's so mature and developed that usually it
contains the opinion of the other within
it.
And what does it mean?
And the one of the reasonings of Abu
Yusuf is because it was something that was
practiced in the Haramain Sharifain,
Makamukaraman,
Al Madin Al Ma'ura as Mawlana Hamza mentioned.
Right? So that happened there. And that was
something Tawaros is it was it was a
it was a habit and a a habitual
practice
that happened throughout the generations.
And the the Hanafi School and the Maliki
School in particular, they give a very strong,
weight
to the oral tradition.
They didn't always have to show me the
hadith. Right? Show me the hadith. Which hadith
is that in? Right? Which which, you know,
where'd you get the hadith? Right? So the
you you the oral tradition is something very
strong. So something was that was practiced by
those generations.
Right? Mass practice especially
didn't always require a hadith to prove it
because
these people were not ignorant.
These people weren't innovators.
Right? In the Haramain Sharifain and and and
of the like in Madin al Anora.
So as sheikh Hamza will explain and probably
has explained the hamal al adal Madinah has
is is a hudjah, is a proof. Right?
So,
that was his reasoning for calling the aden
before fajr was it was practiced in the
Haramain that way too.
And this is one of the I mean,
this is one of the reasons that these
are
important and this is a very important concept
in order to understand Islam properly, which is
that we're not just people who woke up
one day as a. I mean, as individuals,
we are, but sometimes, but we're not as
a. We're not people who just woke up
one day and they're like, oh, I wanna
read about FIP.
Like, these are living these are living practices
in different places. These are issues people thought
about, talked about,
discussed to lengths that people are people are
oftentimes surprised when they actually, you know, see
what's written inside the books. They're very they're
they're they're surprised to the the lengths to
which, people
dealt in order the depths of to which
people dealt in order to figure these these
things out. And so this is a concept
that's strong in the in the Maliki School
in particular and also in
and the and the doing something. And, you
know,
without break or without interruption, all those generations,
in the Haram and Sharif, and then someone's
gonna come from Bukhara or someone's gonna come
from Egypt or someone's gonna come from some
far fetched land and be like, oh, well,
I have this hadith and, like, you guys
are doing it all wrong. It's like, okay,
buddy. We're not even necessarily saying your hadith
is wrong.
But,
you you know, maybe you didn't understand what
the hadith means properly or whatever. You know,
that's also a possibility we're gonna entertain
because we're not orphans. When it comes to
this ill, we're not orphans.
We're not just like, you know, like, I'm
gonna open my own church based on my
values, based on my this, my that, and
I'm gonna have a reformation and this and
that. That's not what we have. Rather, we
have a unbroken chain that goes back to
the messenger of Allah sallallahu alaihi wa sallam
that was transmitted
oftentimes not by professional students,
or professionals or whatever, but just people who
like this who come come together just to
hear about,
the basic knowledge of the dean.
The this is a this is the the
medium through which this knowledge was sustained.
So it's it's it's for.
So I think, with that,
I wanted to stop
and give time for questions because we really
haven't been having many questions.
And I feel like it's because we always
push to the end and then, you know,
there's a rush to go and and pray
and things like that. So I wanted to
give 15, 20 minutes for questions inshallah. We
can start with questions that are of things
that are that were covered in Darce, and
then we can open it up for other
questions if people had them.
And so Sadie Sadie coming up but,