Hamzah Wald Maqbul – Mlik Fiqh Miscellaneous Issues in Salt 12132016.mp4
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So we begin the Babun Jami'anfis
Salah,
the book of assorted
different,
issues regarding the salat. It's one of the
longer chapters, if not the longest chapter in
the and it just deals with
issues regarding the prayer that are not neatly
addressed in other places. So
we'll go over some of it. I remember
we went over,
in, Masuda Hassan before, but we'll go over
it again. It'll be a review. Inshallah, that
will be of benefit.
So the least amount of clothing that is
sufficient for
a,
a woman
in prayer
is
a
heavy
article clothing, which may be
which may be
a
a a shirt
or a himar. Himar is the
like, a cloak that a woman wears that
it's 1 piece that covers the head, and
then it it kinda comes down and drapes
over the body after that,
or something of the like.
When we say heavy, it doesn't necessarily need
need to be heavy
weight wise, but meaning it should be thick
enough that it doesn't
that the the shape of and nuances of
the body from inside
don't
show through it.
A saber, and it should be colored. So
not be meaning it shouldn't be transparent. You
should see the color of the cloth and
not the color of what's underneath the cloth
or impressions thereof.
And
this is again, she says,
This is the minimum amount of what
what,
suffices for a woman. So if it goes
all the way down to the floor to
the point where it, also covers the tops
of her feet, then that that's sufficient.
And so the the that needs to be
covered
for a woman,
according to the school of Imam Malik, is
basically everything but her
face and her hands,
and that includes her feet as well,
with the exception that the covering has to
be from
from all sides and from the top, but
it doesn't have to be from the bottom.
So if her feet are exposed from the
bottom or really if, like, like, a woman
is wearing a dress or whatever and some
part of her body is exposed from the
bottom, as long as it's covered from the
sides and from the top,
it's fine.
And so there therefore, the comment with regards
to the, the tops of the feet.
And the minimum that is necessary
for
a man,
is just one piece of clothing.
One piece of clothing means one one piece
of cloth. That if you can wrap
a a piece of cloth
that covers,
you know, from from your navel until your
knees,
that is sufficient.
That is sufficient for for the prayer.
It's again, neither of these things are recommendations.
There are probably better ways of covering
fact,
according fact,
according to according to Malik,
the from the
conditions of the prayer. Right? There are 4
conditions of the prayer.
1 is absolute, which is what
wudu, if you have or tahara, I should
say. Right? Tahara is of 2 types. There's
wudu and there's tayammum.
If you have if you have the wudu
or you validly have the tayammum,
then
then your prayer is valid. If you don't,
the prayer is not valid. And if you
found out that you made wudu incorrectly,
then
then afterward, you're required to make the prayer
up. And that's basically a hard and fast
rule.
With regards to the other three
conditions,
which are facing the Qibla,
and with regards to,
covering your nakedness
and with regards to the cleanliness of both
your
clothing as well as the the place you're
praying in. Right? The the cleanliness meaning that
they should be free from najasa, from ritual
impurity.
These
three these three conditions of the validity of
the prayer themselves are conditional on two conditions.
Which is what
remembering
or being aware of an issue being there.
And
means the ability to do something about it.
So for example, if somebody has like a
cut and there's blood all over their leg
inside their clothes, and they didn't know about
it. And they prayed, and the prayer time
is finished. They're not obliged to make that
prayer up.
Or for example, somebody was, you know,
jailed in a room
and they were stripped of clothing.
Right? So they know that they have they
don't have the proper amount of clothing in
order to pray,
but,
they just can't do anything about it.
So in those conditions, the the the these
3 these 3 prerequisites for the prayer are
waived.
If you're a either unaware that that that
there's something wrong like, for example, people pray.
They have, like, a rip in their pants
or something. They don't they don't know that
something's wrong. So if you don't know something
is wrong or if you're not able if
you don't know what's wrong or you're not
able to rectify it, the in those conditions,
in general,
the the
the obligation,
you know, to do these three other things
is waived. So what's the absolute condition
out of the 4 that that's never waived?
What? Bahara. Bahara. Right? Yep. So you either
have to have or you have to have,
Tayamun.
Alright. This is a masala that's also mentioned
in the earlier books that if a person
in
a situation
where
they are not they're not able to
they're not able to either make or to
make.
In that case, the prayer is not obligatory
anymore.
So for example, someone is locked into, like,
a rubber box,
and they have no inside of there and
have no way of making,
then then the prayer prayer for them is
not. I mean, if they get out of
it in time, then they have to pray
when they get out. But if they don't,
if the entire prayer time,
passes in such a situation,
the prayer is not even an obligation on
them anymore because impossible for them to to
validly
perform it.
The other three conditions, what are they?
So the outer, the So the outer, the
clothing? Yeah. Covering your nakedness. Clothing. And That's
because
facing the big block. Making sure you don't
have
Nejosa.
Making sure what you're praying that doesn't have
Yeah. So the the the the fun the
funliness of your clothing and of the place
you're praying.
Right? So these these,
these
prerequisites are all conditioned on on
on two conditions. What are the conditions?
We'll do. No. If you don't know what's
wrong or you can't do anything about Yeah.
That you should you should be you should
even those conditions are conditioned on what? A,
knowing
you know, having having knowledge that, oh, okay.
Like, you know,
the place where I'm praying is, you know,
it's clean or it's not clean. You have
the knowledge of what's going on. And the
second thing is the the ability to do
something. So you may have the knowledge, but
you don't have the ability. Or you may
have the ability, but you don't have the
knowledge. Or you may have neither.
Right? And so if you miss any one
of the any one of those two conditions,
then
then then,
these these other three prerequisites are waived. Now
there's a lot more detail to all of
these things.
So don't go around, like, you know,
bashing people, you know, on specific issues. You
may look up the issue and find that
there's more more story to it than than
you initially believe. But this is, like, the
most
concise way of conveying
a number of different
to a person for their own personal practice
without spending, like, 10 weeks on this chapter.
So
if
a person is unable to either
has no knowledge of, deficiency in one of
these three conditions or is unable to do
something about it, right,
then the prayer that they pray is valid,
and one way or the other. However so
for example, if a person gets,
you know, if a person is locked in
a room with no clothes,
And then, like, you know, 10 minutes before
the time of the prayer is out or
10 minutes before the muftar, the time time
of the prayer is out, then they have,
you know, someone throws them like a piece
of clothing or something.
Having having prayed once you prayed in the
situation that you don't have the ability to
do anything about it and you don't have
the,
knowledge or the ability to do anything about
it.
Once you get the knowledge or ability, if
it's within the Muftar time, it's recommended to
make up the prayer. It's not required. It's
recommended to pray make up the prayer.
If the Muftar time of the prayer is
done, then it's no longer even recommended. You
just the prayer is yours, basically. You keep
it. You don't you're not even recommended to
make it up at that point.
So for example, if someone prayed and then
they find out, you know, 5 minutes later
that they prayed completely to that wrong direction.
Okay?
Even then you have 45 you have a
basically 90 degrees leeway.
So if you're praying if the qibla is
north and you're praying south, then you have
to make your prayer up. But if the
qibla is north and you're praying, like, 90
degrees less than 90 degrees to the right
or to the left, then you don't have
to make your prayer up anyway.
Okay? That's the first thing. The second thing
is even if you prayed the completely wrong
way, if you're still in the Mostar time,
it's recommended to make the prayer up. If
the Mostar time is done, then it's not
even recommended to make the prayer up. You
just keep the prayer as is.
And that's that's still that food still fall
under,
like, the ability to
to,
basically see
what direction or find the direction Yeah. Of
the prayer. Yeah. That that's under the ability.
Yeah. Yeah. Because sometimes the person is, like,
for I mean, now everybody has
a a a phone.
Most people, they use the compass in the
phone. The compass is not really very useful.
No. So many you know,
there's wires with electricity running through the
through the through the walls. The other thing
is people, their phone cases oftentimes have
have magnets in them, so that disorients that
disorients it as well.
So my my recommendation
is
that a person,
a person
go and
on Google Maps, orient themselves to where they
are in a building.
So for example, if we're
in 999 Main Street,
you look it up on Google Maps,
and then you see the the cross section
of the road, and then you'll see that
Glen Ellen runs north south
or so Glen Glen Ellen main runs north
and south. Right?
And then you'll see, okay, we're on the
south side of the street. So then you'll
know what you're you know, like, we can
orient yourself to that map. And then from
the map, look at what's northwest and then
or northeast, I should say, and then and
then, follow it from there.
That's a far less difficult way of
it's a far more accurate way of of
figuring out what your
what your location is. Right? The other thing
before GPS, you could know that the sun
rises in the
east and sets in
the west, and that at high noon, the
sun is
slightly toward the south.
I mean, now we're in the dead of
winter, so the sun is actually significantly toward
the south. So if you're at noontime,
high noon is what? Like, like, 11:40 or
something like that?
At 11:40, the the sun is actually significantly
towards the south.
So
all of that stuff
all of that stuff is helpful to finding
out what what direction the the blaze.
So,
he writes this, he says,
that a person a man
shouldn't,
cover his face
or his nose during the prayer.
So this includes both men and women
that they,
that in the prayer, it's to cover your
face.
Cover your nose. Cover your face.
So even the sisters who are in, for
example,
outside, they shouldn't do so in in the
prayer. And as far as I know, there's
no difference of opinion regarding this.
There are some from amongst the that actually
consider the prayer to be invalid if a
woman doesn't uncover her face.
That's not Armav Hebb, though.
And so a woman has a a
a or a different difficult position. For example,
she has to pray in public,
and the difficulty of the position is what
is that in, in the Hasid of Dusukhi
and,
the Hasid Dusukhi, which is a hashiya on
on Dardir's,
long of,
their Saudi been a no. No. Sorry. The.
He mentions the
that a woman's aura in front of a
non Muslim kafir
non Mahram, non Muslim kafir
man is her entire body,
which means that it is haram according to
the for
her to expose herself in front of,
in front of a non relative kaffir meal.
So in that situation, you have one side,
it's
with your face covered. On the other side,
it's,
not pray with your face covered. Or sorry.
It's haram to to expose yourself in front
of such a person. Then the woman can
go ahead and pray with her,
or whatever.
That's obviously
that's all obviously an opinion.
There are other opinions of the that that
say that a woman's aura in front of
a man, whether he's a Muslim or non
Muslim, whether he's is that.
Or sorry. Not not whether he's a Muslim
or a non Muslim.
Obviously, if he's a, then there's there's a
relaxation in the in the in the in
the rules of what aura is. But there
are other opinions that a woman
can show her hands in her face,
but the opinion that's mentioned by the is
that her entire body is out in front
of a
non Muslim
nonrelative.
So if a woman takes the more lenient
opinion, then that's fine. And if a woman
takes the the more stringent opinion, then she
should pray in public with her face covered
as well,
because it's the
lesser of the 2 evils. On one side,
exposing herself as haram and on the other
side,
on the other side, it's only Makrufir to
pray her with her face covered.
Now,
obviously,
you know, there's exceptions to this that when
a woman's in Haram, she cannot cover her
face,
because that's a violation of of one of
the one of the conditions of Haram. But
even that being the case, it's mentioned in
the Hadith again and again that said,
If she felt uncomfort comfortable or she saw
strange men coming,
because
they used to they used to be covered
all the time.
No man was allowed to see them,
except for their and things like that. So
you'll see that the the people that
majority of the slaves that majority of the
transmitters from, say the
say the
and other
They are people who are either their slaves
or, of the, they're they're either in
the legal status of slavery, which meant that
they could speak to them without having to
have the or,
they were,
Maharem.
Like,
Zubair,
and Abdul Abin Zubair
that are the nephews of
so
during
her
during her,
Hajj.
If
strange men were coming,
she would, she would just open up her,
her shawl and just screen herself with it.
If sometimes you're in the desert, there's no
wall or anything,
to turn to turn and face, so she
would just screen herself until they passed.
And so that's why one of the things
I I noticed that the people from the
subcontinent, what they'll do is that they'll the
the the the the ladies will wear something
like a visor or a baseball cap or
something like that, and they'll just drape the
drape, like, some piece of cloth over it
so that it's not touching the face, which
is a more convenient way of doing this
rather than having to get a a shawl
out and and veil yourself or whatever. But
the point is is this is that,
a couple of things.
1 is that,
one is that, the
the common sense that, unfortunately,
rather than teaching our girls anymore,
with regards to, like, common sense that a
girl should have that if she feels uncomfortable,
she needs to make no excuse or feel
no,
what you call,
embarrassment or shyness about just, you know, doing
whatever she needs to do to protect herself
from the from the,
like, wolf like glances of other people no
matter how religious or irreligious they may seem
to be.
That common sense seems to not be taught
anymore and it's being supplanted with this whole,
like, well, I should be able to do
this. I should be able to do that.
I should be able to blah blah blah.
I mean, everybody should be able to do
a lot of things. I shouldn't have to
have a lock on my car.
I forget my keys and it's do I
have to change my habits because somebody's gonna
do something illegal and steal my car?
Well,
no. But yeah.
In common sense, this Dunia wasn't meant to
be a place of perfection,
so you gotta just kinda do what you
need to do to protect yourself while you're
here. And then when you go on to
the akhirah, you won't need to make any
of these precautions because,
you know, those issues are not going to
exist on that side by Allah's father, Insha'Allah.
Allah take all of us there.
But, you know, coming back to the issue
of the, of the prayer that if, you
know, yeah, the woman should use her common
sense that she doesn't she need not expose
herself,
to a person's to a person's,
glance
if, if she's praying. It's the is only
for those situations where she she doesn't feel
it. She doesn't feel, like, uncomfortable or whatever.
Otherwise, the from the other side, there's a
consideration as well.
The other relevance of this this,
statement that that the one praying shouldn't cover
their face
is actually
something that that's very specific to
West Africa and North Africa,
which is that,
in those places,
the the Berbers, one of their strange customs
is that they the their men cover their
faces.
I don't think it's that strange if you're
in the if you're in the desert when
you're traveling.
The sun is really harsh in some places
and so are the sandstorms. So to cover
cover your face, although your face will get
weathered and
and,
dry, and
your skin will burn, and,
you'll get, like, sand up in your mouth
and in your nose and in your eyes
and things like that. So they cover their
faces, and it just became it's become like
a cultural normal cultural custom. You saw and
how do you see, like,
dudes from, like, Niger
and from, like, Senegal, Mauritania,
like, the southern parts of Morocco, Algeria?
That's just how they roll even though there's
no, you know, you know, there's no ostensibly
no sandstorms going on when you're
up in the Hilton or whatever, you know.
But that's just that's become a cultural custom
for them.
And,
it's interesting.
For some reason, this whole, like, issue about
niqab and things like that, it really, like,
gets people riled up,
for reasons that have very little to do
with Fikl or with Dean as far as
I'm concerned, but it gets people riled up.
So if we were all just Americans and
whatever, it's then, okay. You're doing that. That's
good for you. I'm gonna do what I'm
gonna do and whatever. We're all happy. But
for some reason, people get really riled up.
This is, like, oppression. This is this. This
is that. And,
there's, like, other issues underneath the surface
that may not really be the proper discussion
for fit class except for I'll tell you
one thing, which is that,
you know, what's the what's the best way
of conquering? You divide and conquer.
Right?
And so, like, imagine that you're a warrior
and you're fighting somebody who has armor. So
someone has, like, a thick steel plate armor.
What what's gonna happen if you hit that
with your sword, you're just gonna break your
sword or damage your sword. So where do
you strike?
The weak spots. Right? Where there's a hole,
like, if there's a eye a hole for
the eyes or there are joints in the
armor in different places. You strike the the
spot that's weakest.
So,
the
European colonizer,
you know, they've been at it for some
time. It's been 3, 400 years now,
The their first crack at it was the
crusades where they tried doing it by brute
force. And it was temporarily successful, but it
it in the long run,
it it it didn't work out.
And so the 2.0, when they came back
after a century or 2, they had, like,
a kind of a different way of doing
it. So they're more sophisticated how to do
it. They always hit every every society and
it's a weak spot. What is that? The
people who are who you're gonna be able
to divide easiest. Minorities,
women,
people who are politically
disaffected.
So what do you do? You tell someone,
you know, you're really oppressed. They treat you
like crap. They this, they that, they the
other thing, which may may be true in
some in some sense, but it's not enough
to, you know, say, okay, let's just rip
all of society apart and then, like,
everyone can be enslaved to somebody who's just
here to make money off of us and
doesn't give a damn. Right? So
what that is is what? It's just that's
like the old bag of colonial tricks
to go after women and, you know, to
completely convince them you're not happy. You're being
you're being treated like garbage. You're this, you're
that, you're the other thing. And I agree.
There's a lot of legitimate grievances that all
kinds of people have in society.
Right?
Poor people have grievances.
Rich people have grievances. Some rich people get
done over wrong. You know, the government, you
know, took I know a I know a
brother in,
in this area. Right?
He had the he had he ran a
tire shop.
He's working as a real estate agent right
now. He ran a tire shop. He told
me the story. It was the most highest
grossing tire shop in all of America.
And the government just, what you call eminent
domain, the guy, and just,
they gave him, like, just a a very
mediocre sum of money for what was a
wildly successful business.
And,
you know, he no longer has his his
business anymore. So he I'm sure the guy
is not starving to death or nothing, but
he's obviously not making what he used to
make. And you can't that those like a
business in a good location, you can't just
up and move it. So the point is
is what? Everyone has grievances. Right? But to,
exacerbate those grievances to the point where people
will now turn on on their own,
kind and their own people, their own neighbors,
their own deen, their own everything,
and entrust some wolf that lives, you know,
in a faraway capital
as if they give a damn about you
and as if, you know, people in those
places don't have problems either. What? Do you
think pea women in this country are treated
wonderfully?
You I mean, like, you think minorities in
this country are being treated wonderfully? No.
Are are they completely treated horribly also? No.
The fact of the matter is that this
is just an emotional thing that people used
to get up on people.
At any rate,
the the,
that's why I guess I I I, you
know, I wanted to take some time about
that that some people will come at you
like, oh, you know, woman covering her face
is complete, and her prayers are not valid
if her face is covered and this and
that. And they're just cherry picking
like, when Aleb said this on on issues
that are difference of opinion. And if they
feel like all of those things, wonderful. Good
for you. I respect that. I'm not gonna
get up and give a Jumu Qutba and
say you're deviant innovator and, you know, you
know, fear Allah and you're not on the
menhaj and God knows what. Right? It's okay.
Find this opinion you take. Practice it. Let
your wives and sisters and
mothers and daughters practice it. That's your thing.
Go for it, you know?
But,
I personally don't agree with it. And in
my darsha, I'm gonna explain why, and you're
welcome in your to explain why you have
your position.
And
that's basically where it where it ends.
But there's some people who are gonna come
at you real hard about it. And the
and the men and women are mixed, and
that's why we should mix and every you
know, like, okay. That's your cherry picking
exceptions and ignoring
rules. But the men,
the the the men from,
West Africa, North Africa, they cover their faces.
And and,
ibn Rushd al Jad. Ibn Rushd was the
Qadi of Cordoba.
He's probably, like, one of the, like, you
know, top 10, like, bosses
of Maliki Filk in Muslim Spain.
There are 2,
the grandson and the grandfather. The grandfather this
is the
Ibn Rushd, the grandfather,
he specifically wrote in his Muqaddimat,
his book of his book of that
this doesn't apply to
it doesn't apply to the, what you call
the the,
the, basically, the the Berber,
the Berber,
armies that,
defended Andalusia from from the Spaniards. It said
that this is for them a cultural issue,
and, it's well known
it's well known that the style in which
they move around, that these people when you
see this person, you know this person is
not a sinner by doing this rather. It's
well known that these people are the defenders
of Din.
And they're the forefathers of our mashaikh and
and Mauritania as well. So
if it's if even the the the the
karahar, the dislikedness of having your face covered
in in in the in the fiqh, the
fact that culturally
that the fact that it's, subject to cultural
norms
means it's not a hard prohibition. It's a
soft prohibition.
It's a soft
not a hard You understand what I'm saying?
So,
you know,
it's not something worth making a huge deal
out of. Even though, Michelle, everything nowadays becomes
like a fight about identity politics or whatever,
it's really not that big of a deal.
It's also to gather your clothes together when
you're praying
or, like, to hold your clothes.
And so,
and,
or that a person should gather and hold
their their or tie up their prayer sorry,
hair.
There's a hadith of the prophet
That when a man, makes,
his hair makes with him.
And every hair that makes
with him for every hair will be written
a good deed.
Well,
He said that I I was,
commanded to
make sajdah to prostrate on 7
on 7 points,
meaning the 2 feet, the 2 knees, the
2 hands,
and the the the the
the face.
And, and I was commanded not to hold
hold or tie up hair nor clothing.
So the reason is is the same for
the clothing and for the hair is that
you just let it be And the movement
of your clothing back and forth and the
movement of your hair back and forth is
like the of those things as well, and
you receive reward for it. Now
I I recall somebody quoted this hadith as
a reason not to tie up,
not to roll up the cuffs of cuffs
of somewhat of of one's pants.
The,
the prophet sallallahu alaihi wa sallam, this is
obviously a slight overlap from Riald Salihim class.
But last week in Riald Salihim
I apologize. This Sunday, I wasn't able to
make it because
two flights were canceled from Pittsburgh because of
inclement weather.
But,
last time we had Rialesaghi
in class,
There's a hadith that we read.
So I'll make you guys you guys can
have Mufti training today.
You guys can train to
do your Mufti training today. I'll read you
a hadith and you tell me what you
think.
So the prophet sallallahu alaihi wa sallam, I'll
just read it. I'll read it in Arabic
then read the translation.
So Narayana
narrates that,
once
we were, once a man came and prayed
with his lower garment
dragging.
And the messenger of Allah
told him go and make wudu.
And he went and he made wudu. And
then the prophet told him to go and
make wudu again.
And,
then a man said, oh, messenger of Allah,
why did you tell him to make wudu,
again and again and then you just let
him go.
He said,
because this man was praying with his the
hem of his garment dragging.
And Allah
doesn't accept the prayer of a man whose
garment is dragging.
So if it's if it's to tie up
your hair,
and the the talala of the of the
hadith, the the indication of the hadith is
that the letting your
hem of your garment drag
is not only haram but may possibly invalidate
your prayer,
then which of the two issues takes priority
over the other?
The thing that's or the thing that's haram
perhaps even invalidates the prayer.
Yeah. Right? Now as a just a side
note, the hadith itself indicates that it doesn't
invalidate the prayer because the prophet told him
to make wudu twice. He didn't make him
pray again.
And
the meaning of that Allah doesn't accept the
prayer of a of a man who's
the hem of his garment is dragging. Allah
knows best what it what it means, but
it it means that a person can do
this is something that our taught us, and
I guess it's something that we don't mention,
too much.
But you can do an act validly.
If the act is not valid, Allah will
not accept it.
If you intentionally do an act that invalid,
one thing is if you're you're kind of
overwhelmed and things like that. 1 or you
didn't know or whatever. Right? But one thing
is just intentionally just don't do it. Right?
You pray
2 instead of 3. Right? Or you don't
we pray without making wudu or whatever. If
you intentionally don't do the act correctly, it
it's a guarantee to you that it won't
be accepted.
However,
if you do the act perfectly, does it
mean that it's gonna be accepted?
Not necessarily.
Allah accepts from whoever He wills.
Accepts from those who fear him.
And he doesn't even have to do that.
That's just his
he says that I'll do that that much
for you. I'll do. So
coming back to the the the the issue
of the hadith. Right? And perhaps that's what's
meant by the hadith is that Allah
because of this one thing, if you're doing
this thing out of arrogance, Allah Ta'ala won't
accept your prayer. Even prayer may be
correct. So the
the the commentators on the hadith say that
the prophet
told
that man to go back and make
twice and he didn't make him pray.
Right? But he made him make twice. Why?
Because the it comes in the hadith of
the prophet that it's a a a type
of that it's a expiation kafarah for your
sins.
So that what he did was something that
that was sinful.
And, by making him make it, we'll do
twice in childless, his sin was forgiven. But
at any rate, Haram
trumps Magrul. Right?
Yeah. It's not like rock, paper, scissors.
You know, if haram and Makru were rock,
paper, scissors, then Haram would definitely beat Makru
every time.
So,
that's,
you know, that's that's what that is. Someone
brought actually brought this up to me and
said, oh, look. You know, people roll up
their cuffs with their pants. And the prophet
said that you should not tie up your
your clothing.
That's
yes. In general, you're not supposed to tie
up your clothing, but in this specific case,
that's an exception to this case,
because that's something that's Haram shouldn't be rolling
around like that anyway.
And Alata'ala knows best. I mean,
we for more information, you can listen to
last
last week's Rial Salihin, but yeah.
So
so so the brother that that,
asked you about that,
so
rolling
up your
your cuff Mhmm. Is and and and you
just said, basically,
tying
was holding on Yeah. To your your clothing.
Yeah. Or tying it up for the prayer.
Okay. Yeah.
So if so you feel like regularly
in your pants. Yeah. If you regularly roll
up the cuff in your pants, then that's
that's just how you wear it. Then that
that wouldn't even be I don't I personally
don't think that he has a valid point,
but just assuming he does, like, that's something
sometimes
so
one of the many wonderful things about studying
in Pakistan that's different than studying in Mauritania
is that the Madars in the east, they're
much more about debate and, like, argument.
The Madars in the west are more about
just intake of, like, a whole bunch of
information and trying to understand it. Whereas in
the in the east because in the west,
you're either Maliki or you're Kafir. Right? In
the east, you know, you have all kind
of weirdo groups out there and people debating
all kind of weird stuff. I know people's
disposition is somewhat different for some reason.
And in general, I think the the the
the the way that Islam is practiced in
in in places where people are not as
argumentative. There's a lot of barakah in it,
but there's there's a hidden
hidden blessing in the fact that if once
someone comes to you with all these kind
complex questions, it forces you to learn more,
whereas there are some things you may not
have paid attention to had you not been
asked.
But, the fastest way one of the things
that you learn
that the fastest way to end a debate
is usually the best way of doing it.
It logically may not make the most sense,
but it it is the best way of
the best way of ending a debate is
the fastest way.
And sometimes that involves,
like, allowing some of the faulty assumptions of
the person that you're debating against to fall
through. So but so that you can end
the debate as soon as possible. Because people
who are not good debaters,
what happens, someone may win many debates even
though they're wrong. Why? Because they know how
to keep the person they're debating and running
in circles,
and no debate can last forever.
You understand what I'm saying?
So sometimes when answering someone's question, there's there's
actually even amongst the alamah, there are 2
ways of answering questions.
There's a
and the
is to explain all of the information that's
there and then
put it all in front of someone and
say, this is why this is right, this
is wrong. This is good amongst ulama and
people who have good intentions.
People who have no ada, people who have
no tarbiyah, or people whose intention is some
something skewed in the first place, for them,
the best to give is what they call
the
If what you're saying is true, then this
is true, then this is true, then this
is true, then this is true, and this
is true, and just
paint a ridiculous
portrait of
of, like, you know,
of what's going on. You know?
Like, you know, for example, like,
right?
Temporary marriage, which is haram. It's
the prophet banned
it, and it was still a practice some
people were still doing. Said Nama who
has a has a when he became a
Mira Mu'minin,
he basically, like,
made sure he enforced the ban.
So,
Rasulullah Sallallahu Alaihi Wasallam banned the the Zawajal
Muta which is to marry, that a man
should marry a woman and give her and
stipulate a begin time and end time for
the marriage in advance. So
that way of giving the would
say, like, okay,
the hadith
in in in, you know, for the banning
of
the Zawaj of, it comes in, you know,
the expedition of Faybar, and this person narrates
it, this person narrates it, this person narrates
it. Temporarily, the ban was lifted at this
time, and then it was instituted again, and
it was never lifted again. And said, Omar
didn't start it, but he just what? So
you give all this information, which is probably
like a 4 hour seminar or something like
that. Or, you
know, the the
how to end these debates really quickly.
You know? Oh, really? It's Jai's, it's legal.
Yeah. Tell me something. You're a you're a
a a you're also you're a child of
a mother marriage?
* no, man. So your mother but your
mother did it many times. * no. Why
are you getting offended? If it's lawful, you
shouldn't it's, you know, if you said your
mother got married to your father, I'd be
like, okay. Why are you getting pissed off
about? Just because you're the so you say
you do something like that. Right? That's not
right?
That's not a it's like you have 30
people watching it. What do you do? Every
one of them will laugh at the guy
and,
you
you you kind of dust your hands of
of the subject without actually dealing with the
subject itself. You understand what I'm saying?
And unfortunately,
some people, they their behavior and their
poor intentions when they show up in public
or their poor the just their lack of
lack of, like, common sense of how to
talk to somebody with respect
requires them to get slapped down a little
bit like that sometimes.
And,
you know, that's kinda just unfortunately how it
is. But,
coming back to this
issue with regards to, like, how how I
answered the guy's question. Yeah. I mean, I
you if you accept the fact that rolling
up the cuff of one's pants is even,
is even
even counts as tying up your clothes,
that discussion will take too long to get
through.
So you just go to the end. You
just go to the end of the thing,
which is what? Okay. Even if it's this
is makru, that's haram,
That's that's your
you're hitting the right?
The the the khasan, the the the the
the what you call colonizers is not the
only one who should be able to analyze
and see where the weak spot at something
is. You should also
you should also do that also and stop
stop breaking your sword on the hard part
of the armor. It's just
gonna be a waste of your time and
frustrating and all this other stuff as well.
Every
every every forgetfulness,
right, because we're we're back at.
So every forgetfulness,
that is
due to adding something to the prayer,
which means one of 2 things. Either adding
or adding a part
of the prayer.
The word
and they mean the same for the purposes
of this chapter and this class,
which is, you know,
like if you add an extra sajdah, or
you add an extra raka'a, or you add
an extra ruku, or you read the twice.
Right? Those are. Right?
And then the the the
if you add an extra
as well,
then that's what
that the any any extra of either of
those two things will result in you having
to make a forgetfulness,
prostration,
after the salam, which is 2 prostrations and
then tashahud and then salam.
Do you guys remember the the the the
what the
are of the prayer?
Remember I you guys I mean, I had
you all write it down.
You remember that?
Oh, this is, like, such such a good
time to go over that all over again.
Yeah.
So okay. Write them down. There's 8 of
them.
Don't worry,
You can go home and compare notes. Yeah.
I'm ready.
Cheat. Cheat. Cheat.
When you get home.
There's a
is
2 scenes.
Is 2 sheens.
Is 2 jeans,
and
is 2 Taz.
So I'll give you the 2 scenes and
then we'll wrap it up for today. We'll
start it up again next next week.
The 2 scenes are
and Surah.
With the scene, obviously, because that's why it's
2 scenes.
Means,
literally means secret,
but in the context of recitation
means to recite quietly.
It's the recitation in which your tongue and
your lips move,
but sound doesn't come through your mouth.
So you can make sound without your your
without without air going through your mouth. So
most of it
is
that's those are the voiceless voiceless consonants. You
can make those sounds. But the rest of
it, you don't you don't make a sound.
So that's the sunnah for what? For the
silent prayer, Zuhran Asr.
Right? So it's a
to
read silently for Zohr and Asr. Okay?
And then the second scene is a Surah
that you should read a surah after the
Fatiha and the first two rakahs of each
prayer.
Those are sunnahmaqadas.
Okay.
Okay. We could do the 2 genes too.
And then the the second the 2 genes
are
means to do something open, like just out
and open.
And in the context of reciting,
Quran,
Jahad means to recite out loud with voice.
Is that?
The bow tie not the not the alligator
one. Okay. Yeah.
So,
so yeah.
So that
the for the
and the
and the
and for any salat that has a in
it.
Right. Like and Jummah. Right. It's
a to do what?
It's
a to,
to recite out loud.
And then the second gene is the
meaning that you should sit,
that you should sit for the,
after 2 rakaza and then after 3 in
Maghrib and then after 4 in the 4
rakka prayers.
Alright?