Hamzah Wald Maqbul – Mlik Fiqh Prayer Times Continued ICC 08282019
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The speakers discuss the schedule and meaning of prayer, with the shadow of the sun being at a different point. They also talk about words and phrases used in the holy month, including "will" and "has." They stress the importance of praying and avoiding a "has been compelled" concept. The speakers also emphasize the importance of knowing the context of answers and avoiding a "has been compelled" concept.
AI: Summary ©
So
we are continuing with,
talking about the prayer times.
So if you were to look at the
circle as some sort of a a chart,
whereby
this the the the the sun rises here
at this point,
and then the sun sets here at this
point,
and the sun is at zenith over here,
and it's midnight
over here.
Then I wanna map out what the pair
of times is. Michelle, I have no idea.
Do you mind just dragging it over here
just so the ladies have their side? Oh,
okay. So that's the complete
we we talked about the prayer,
and Asr. Okay?
So where where is the where is the
prayer on this chart
gonna be? On the right. Well, okay. Yeah.
It will be on the right. So you're,
like, halfway in the correct area. But, like,
where exactly does somebody wanna come and, like,
point out the the the place it's gonna
be, like, exactly to come up to the
board and point it out or at least
verbally say exactly where it's gonna be? Right
underneath that metal line. So, like, here? Yeah.
So Is there any other theory? Pressure? Where
is this line? So here, if we if
we make this if we call this here,
I'll use another
color so as to make it all nice
and visually.
People are like, I'm a visual learner,
And, I get that that's like a neurological
orientation some people have. But the idea is
if you draw a picture, then anybody will
know.
It's harder for certain people. I appreciate that.
But the power of abstraction is a very
important power that a person needs to develop
inside of themselves. There's a lot of power
in it. This is one of the reasons
why,
it's actually,
one of the modes of zikr is to
recite the Quran silently.
It's easier to recite out loud. If you
just move your lips and your tongue, but
you don't hear the voice, that means that
it it the the recitation sits inside of
your mind. In fact, it's a type of
muraqabah. It's a type of meditation. The said
that it increases a person in their intelligence.
So here right. So if this is right
here, sunrise,
this is noon,
High noon.
I'm I know I'm not gonna win the,
like, handwriting award here. And this is sunset.
And this is what? Midnight.
Okay. So where where is where is the
super air gonna
be?
I'm gonna look below that. A little below?
Sunrise. A little below sunrise.
Okay. So it's gonna be it's gonna be
if if this is to scale, it will
it will be somewhere around here.
That the prayer will use a different color
for that.
The prayer will be from
from here,
basically, to right before sunrise.
So we'll call it a.
Okay? And, remember,
what
what is what is the what is the
name in
Arabic for this this beginning of the time
of
Fajr. Fajr, which is literally the crack of
dawn.
The crack of dawn is right there, and
that's when you first see the vertical column
of light in the east. And then what
is the name of of this event, the
sunrise event?
Shuruk.
It's it's it's yeah.
It's it's called Shuruk. It's not called
It's called shuruq. It's called ishraq, and the
word that we gave in Darz last week
was is far,
which
is the the the sunrise.
So this is this is interesting because people
the terminology is important to keep straight. The
alarm usually doesn't keep it straight, but, like,
for for the, it's important to keep it
straight. For the alarm, it's not that big
of a deal. But,
the the isharak happens right here. Right?
Isfar, they're all, synonyms in that sense for
sunrise.
Doha is a little bit after that. Remember
we said that the the the room of
the Arabs, the spear of the Arabs is
a little bit shorter than the,
the the the spears of other people. So
when a person, sees that the sun has
lifted a little bit off of the horizon,
that's the Doha time. That's the time of
the morning when the salat is. Now again,
not Makru to pray anymore. So
there's a little bit of difference between those
those two two terms, and the difference is
somewhere between 10 and 20 minutes depending on
the time of year and where you are
geographically. Yes? So is the the height of
a sphere at arm's length? Yeah. Okay.
So if a person holds a sphere like
this, they see that that it's that much,
up off the horizon, then
then,
then that's what that is. Okay? So then
where does where does the the word prayer
exist?
Where when does it start? Let's just say.
Right after the actual high noon? Yeah. After
after the after the high noon. So skip
this point and, like, right here, when a
person can see that the
the,
that the shadow of something,
starts to increase.
You can visually
assess it. We know the exact point, like,
through
scientific calculations. We can know what the exact
time of the high noon is in a
in a exact place
or pretty close to it. Because you the
the spherical geometry that goes into calculating prayer
times is not perfect because the shape of
the earth is,
it's egg shaped. It's not
like it's not completely spherical.
But,
you can you can get a good idea.
So visually, a person can assess when they
see that shadow of something has reached its
minimum and then it starts to expand again.
Then that's what? That's the beginning of the
word time. And then when's the end of
the word time?
Raise your hands. Inshallah.
When the shadow reaches,
the length of an object. Yeah. When the
shadow reaches the where the shadow of an
object reaches the length of the object,
so that's gonna be basically pretty close to
halfway between noon and sunset.
Right? And then we mentioned we mentioned there's
a difference of opinion. Imam Al Hanifa considers
it to be a little bit more,
so the shadow will go from 0 to
infinity.
So the time it takes for it to
go from 0 to 111
times the length is much longer than it
takes to go from 1 to 2.
Right? Because theoretically speaking, as the sun goes
lower and lower, the the shadow should
should approach. It should be like asymptotically
approaching infinity.
So the the the the speed of its
expansion is is is much faster,
later on. But that's where the Zohar prayer
is gonna exist.
Okay? And then where is where is the
prayer
start?
It starts right where the vomer prayer ends.
Right? So then this is this is where
the Asar starts. And when does the Asar
prayer end?
Remember we used a word for it last
week.
Anyone?
What was the word?
That word is. What was the word? Do
you remember?
Anyone?
That's why in the old days, people used
to memorize their books.
And
means what? It means for the light of
the sun, which during normal part of the
day is clear for the light to start
to take on the yellow hue.
And so that will be, you know, maybe,
like, 10, 15, 30 minutes before before sunset.
So this is where Salat al Assar is.
And, that's where we that's where we left
off.
Yeah. Was this similar to the one you
get used for the,
no. Actually, that's a good good question. So
it's for the for the sunrise, the word
is isfar
with
a
seen. Isfar
means for something to be
for something to be uncovered.
Right? For example, in Arabic, if you say
what does it mean? She doesn't wear niqab.
Her her face is exposed. Right? So
you're not covered. You don't have a roof
over your head. You're out under the out
under the cover of the side. That's why
we call suffer suffer.
You know?
And so his father is what is is
when the the horizon no longer blocks the
sun. The sun is now, you can see
directly without any cover. This other word is
with a.
It means for something to
become yellow. And this is a hamzat Atar,
this is hamzat Wasal right here. Isfarar means
for something to become yellow, it's with a
So so it's actually even because to our
ear, we don't differentiate between seen and in
English.
So it's the same thing. But, in the
Arabic language is completely it's a completely different
word.
Fun fact.
Fun fact. There's no Punjabi speakers here. Are
there? No? But if there's someone listening at
home because, like, 200 people listen to the
Darceliq from somewhere else and you probably have
heard Punjabi somewhere or another in your life.
Right? The word
in Arabic, it it comes from the root
meaning to be uncovered. And that's exactly the
same thing in in in in in Punjabi.
And I suspected it's in a number of,
other Indic languages as well.
The the word being to be like like
like, Aari, to be naked is Nanga. Nanga
means that you're completely uncovered and exposed.
And in, in Punjabi, in ato, Nangana,
to be to to pass from one place
to the other is actually the same. It's
exact same expression, which I find very fun
and interesting how those things work out. So
if anyone knows any other languages and wanna
chime in other languages that they they, that
the same concept is there, they they're welcome
to do so. Yes?
Isfirah.
Mhmm.
And also, one of the things that changed
to
all this
yellow. Is Firar is the the the thing
that that's for something to be yellow? Yeah.
Yeah. Is it Safran, is that way confused?
No. That's Zafaran with, with zai and a.
That's actually a foreign load word into the
Arabic language.
That's that's a foreign loan word into the
Arabic language. There's, like, a long
discussion amongst the Usulis as to whether or
not Arabic has any foreign loan words. And
so there are, like, a hardcore position which
I think is very,
like, empirically untenable where, like,
some of the some of the usulis are
like, no. There's no foreign words in the
Arabic of the Quran at all. And, the
other foreigners must have gotten it from Arabic
and but this this is not the, like,
the the position of tahtik.
The position of tahtik is what? Is that
there are a number of foreign words in
the Quran itself. So
is
a a a word that originates in Persian.
Right?
Is actually a a cognate for a word
we have in English,
justice.
It's a cognate for the for the word
for the word justice. And, like, literally, if
you go and see the
the,
the Arabs of, of the eastern part of
the peninsula,
right, they won't say qasim to say what?
Jasim.
And that's mean jasim.
And and and, if you're Mohammed, like, if
you're from the Emirates or whatever and you're,
like, you're you're Mohammed then your qunya automatically
becomes Abu Jassim.
And it's funny because people don't they're Arab
speakers, but they don't really, like, think about
these things because it's just, like, natural, like,
breathing. So you're like, you know, Abu Jassem
is like Abu Qasim because the prophet is
Muhammad and he's Abu Qasim also sallallahu alaihi
wa sallam, and then they're like, no. No.
It's a different name, and then you explain
it, and then you're like, just think about
it for a second. They're like, okay. Maybe.
So,
well, the yeah. We're now we're gonna we're
going down the we're going down the lizard
hole here.
So so there's a number of there's a
number of there's a number of foreign words.
There's a number of Abyssinian words. What's an
Abyssinian word? Mishka.
Like, you know, the
a very beautiful I mean all the ayahs
of the Quran are beautiful, but it's something
that like people very readily appreciate the beauty
of this ayah. The word Mishkat is actually
an Abyssinian word.
Is an Abyssinian expression.
There's, also there's even one there's even one
Indian word in the in the whole Quran.
Does anyone know what it is? It's a
honor for Desi people. You're like you guys
are half and half. Right? So one half
is like, yeah, the whole Quran is like
in our language. Right? But, like, the other
half even has something still to be, like,
proud of. Do you know do you do
you know what it is? Anyone? The one
Indian word in the entire Quran
that comes from an Indian origin.
What's another Persian word?
Is a Persian a word of Persian origin,
and it's in Arabic, and actually we have
a cognate of it in English as paradise.
Paradise is also,
paradise is also it's the same word. Yeah.
Yeah. Yeah. So the Indian word is what?
What does mean?
Yeah. Yeah. That's what it means. You know?
So that's like, you know, a person makes
a big it's natural that you should be
happy. You know? That, like, you know?
So every this is part of the hikmah
of this is a hikmah of every has
some something or another that they can, you
know,
see, like, okay, look, this is our link
with the book of Allata'ala.
So
we continue with the with the time of
Maghrib
because we we went all the way through
Assur.
And so next we talk about the Salat
al Maghrib. The word Maghrib means literally,
the the sunset prayer.
And it is,
the the prayer which is witnessed, and it's
the prayer that is, like, resident or that's
with you. And the reason they say it's
the private prayer that's resident or prayer that's
with you is because the person who's traveling
and the person who's a resident, they all
prayed exactly the same.
There's no there's no change in it. As
for it being the prayer that's witnessed, salat
shahed, is that as soon as you see
it, you you pray. So there's an idea
amongst the imams
that maghrib is the prayer that has the
shortest time out of all of them.
Whether or not the shortest time is the
shortest time of validity or the shortest time
in which it's recommended to pray it, but
Maghrib is the prayer in which, there is
the
the the shortest,
time.
And so the time of it is after
the sunset, and so he uses a Quranic
expression
when it's covered with its hijab, which is
the expression that the Quran uses for Saydasulaiman,
that, that that he would he would
discharge the affairs of state and of kingship
by day, but as soon as the sun
set, he was he he was in his
worship.
And this is also we read the the
author with regards to Sayna Ali
that during the daytime he'd be all business,
but as soon as as soon as the
the sun sets, then the the curtains of
his house would be drawn, and no one
saw him anymore. All all of the stars
of his sky would go black is literally
the expression that was used to describe.
And so he uses the same expression that's
used, in relation to the the the the
vicar and the the the weird of
When the when the sun hides itself behind
the hijab of the horizon,
then the, the the
prayer becomes wajib to pray. The prayer, the
maghrib becomes wajib to pray.
So,
that that prayer is not to be delayed,
and it only has one time.
One time meaning what that everyone should pray
that when it comes in. That's it. It's
not like the other prayers where you can
push and pull a little bit. Rather, it
has only one time, and and it's not
supposed to be delayed from that time. This
is the fatwa of Abu Hanifa. This is
the fatwa of Malik
This is the fatwa of the as well.
Although they give they give enough they see
that there's enough time in the middle of
that,
that a person
a person should be able to make wudu,
make that
so, and
2 if a person wishes to. More than
that more than that, a person's their reward
is diminishing. Now one of the interesting things
is that,
when I spent time in the Badia, in
the in the desert,
with the Bedouins,
you see the the Maghreb time, what it
actually is. It really only lasts, like, 10,
15 minutes. I'm not talking about, like, it's
invalid after that, but I'm saying that the
the the whatever the astronomical
phenomenon of Margarebo really only lasts 10, 15
minutes. What happens is right after the sun
dips below the horizon, there's like a pale
reddish yellow glow
that fills the horizon from all sides.
And it's like something you can observe, you
can see. Here, because the horizon is covered
from all sides and there's light pollution and
people are busy with their other stuff, you
don't see it as much. But, like, if
you go camping or something like that, you'll
see that that it's it's a different time
and then after that time, it kinda disappears.
But that 10, 15 minutes is like neither
day nor night.
That's the time when the Maghrib prayer should
be prayed within that time.
Now,
as for its validity afterward,
there's an opinion on Imam Al Shafi'i, one
of Imam Al Shafi'i's opinions. It's not the
fatwa of the madhab. But one of the
opinions of the Imam Al Shafi'i that's reported
from him is that the,
that the Maghrib is has is only the
time for Adan, Ikama, 2 rakas
and
and 2 rakas, and then you have to
pray 3 rakas of Maghrib, and whoever misses
it, it's actually qada. Like, they actually missed
the entire prayer. This is one of his
opinions that's reported from him. And the Malachi
school, the Hanafi school is considered,
like, a person wasted their reward of praying,
that prayer if they delayed beyond that time.
Again, you know, if Hamza came in guns
blazing, I would have changed the Maghrib time
to right after the adhan.
And most of the Muslim world is like
that.
But, you know, we're not we're gonna try
to we're gonna try to reduce the body
count as much as possible
and
save the save the discussion for the darsh.
Because people, once they have the knowledge, they
make more informed decisions. Whereas if you just,
like, kinda scream and shout at people, then
it becomes, it becomes more beef rather than,
more beef rather than ill.
Imam Ahmed? Yeah. No. My my understanding is
even in Imam Ahmed's mad hub, there's no
delay in it other than what we said
the enough to make.
I I know of no difference of opinion
amongst the about that. Yeah.
Yes? There's a terminology
that's not that we've had a
is there, like, a basis to that
now? Or just I don't I'm unfamiliar with
this term. I do. I am. So it's
it's
Yeah. And it's like a thief and leaves
or, like,
it's like a stranger. It just kinda comes
and goes quickly. Yeah.
Yeah.
Sounds in England.
I
do. Just think about the the redness go
and the whiteness goes.
In the summer.
And it stayed between dark and light for
a
long
time. It's an exception to
Mhmm. No. So I'm not I'm not talking
about that. You're talking about something else we'll
get to when we're talking about Isha. Correct.
There's a particular there's a particular glow. If
I took you outside, inshallah, there's a particular
glow that if there's rain, for example, there's
cloud cover, you're not you're not gonna see
it. You're not gonna see it. But if
the horizon is clear on all sides
and,
if the horizon is clear on all sides
and,
and there is no cloud cover or anything,
there's something different. What you're talking about is
you're talking about the the the Shafaq,
Ahmed for Isha, Shafaq Abiyal for Isha. That's
we'll talk about that in just a second
inshallah.
Yeah. So,
so that's that's the Maghrib time.
And so here on the chart, where would
the Maghrib time start at?
About sunset. Yeah. Right after sunset.
Right again, below below the line. Oops. We
were gonna do that in green.
How artistically challenged of me.
Here we go.
So that's where that's where the Maghreb time
starts. Yes?
So I heard this before. So is after
the Maghreb,
is the
We're gonna get to it. I'm sorry. Yeah.
That's, like, literally, that that really the next
thing we're gonna get to,
It's all good.
This is this is a this is, one
thing about the students that come from,
like, the western education system.
We're unaccustomed to the old books are written
in a rational order.
Unlike the the the books that are here,
they're not they're not written like that.
They're just, like, throwing exclusive information at you,
without regard to rationality.
Not to say that there's, like, the information
is wrong, but the the order of it
is not through cause and effect order.
So,
we oftentimes jump the gun with questions, and
I drove my my teachers up the wall
with this. And, like, 80% of the questions
were just like,
Like, yeah, don't
don't be in a rush. We'll get to
it. You know?
Until I, like, realize to shut up. And
then after the 1 is done
so I'm not saying this to, like, say
don't ask question or how do you ask
question, but, like, I'm just telling you we're
in the same boat.
Yeah. So he says he says he says,
we'll walk to
so he says that the the time of
the
and for those of you who don't know
what the
is,
it's actually salatul Isha. It's interesting, this name,
Atamah is a, there's a hadith of the
prophet
that he he told his he told his
companions
that,
the name of the prayer is Isha, and
the Bedouins all call it Atama. So don't
let them overwhelm you and, like, switch its
name because that's the this Atama is a
word in Arabic language. Al Atama too is
the time
when the
the she camel,
is milked.
And
camels are they're animals that have a lot
of personality and they're moody as well. And
if you run afoul of their mood, they'll,
like, try to kill you. So but if
you're nice to them, they're really helpful.
And,
because they have personality. They're they they have,
like, a lot of they're not people exactly,
but they do have a lot of personality.
And and it's Ajib to see that, but
this is not a about camels, so we'll
just leave it there.
But,
the only time that she camel will allow,
will allow the owner to,
milk her, you know, easily when she's at
ease
is
exactly the same time that Isha comes in.
So the Bedouins to them, they're like, oh,
yeah. This is the atama prayer. The prophet
told the people in Madinah, the city people,
he's like, don't don't they they all started
calling it Adama. Don't let them, like,
overwhelm you and change the name of the
Salat. The name of Salat is what? Salat
al Isha. But, you know,
the Bedouins, you know, it's it's it's it's
funny how it works out. So for them,
it's the.
So he he says that if anyone knows
it by that name, he says the name
is and that's a more appropriate name for
it. And it starts at
So what happens after the sun sets?
The sun sets where? Which side?
The west. The west. Right?
So after the sun sets, what will happen
is you'll see the opposite of what happens
when the when the sun is rising and
once it's below the horizon.
There will
first be this, like, pale glow that that
is like the the prime time of Maghrib,
and then it will disappear. Then what you'll
see is you'll see a a a redness
in the in the west,
and that redness will start to go away
and give way to, like, night.
And then you'll see it,
sorry. Sorry. You'll see the redness in the
east, and that redness will start giving way,
to, like like, the darkness of night, and
it will leave first from the east and
then it will leave from the west later
because the west is closer to the the
light of the sun.
And then afterward, there's a little bit of
whiteness in the sky,
and that whiteness,
will go away as well.
And how will that whiteness go away? It
will go away exactly the way Fajr comes
in, which is what it will recede from
the east,
all the way to the west where it
will turn into a single bar like a
vertical column and then it will it will
just disappear at some point. Now
the there's a difference of opinion. Just like
there's a difference of opinion with regards to
Asar, there's a difference of opinion with regards
to Isha. When does Isha time come in?
And the the,
the Jambur,
Abu Hanifa sorry. The the 2 students of
Abu Hanifa,
Imam Mohammed,
and I'm Qadi Abu Yusuf, and the the
other 3 Imams, Malik, Shafiri, and,
Ahmed
Ahmed Their is all that the isha time
comes in
when? When the,
when the, when
the when the whiteness sorry, when the redness
disappears. When the redness
disappears. When the redness first the red first
the red first the yellowness disappears, then the
redness disappears, then the the whiteness disappears. The
yellowness disappearing has no hukam associated with it.
The the redness disappearing is the isha according
to the jamhur. According to Imam al Hanifa,
it's the whiteness that disappears when that happens
and the isha comes in. Now interestingly enough,
if you go to all of the all
of the countries of the Muslim world that
have, like, the timekeeping authorities,
all of them,
regardless of what madhab they follow, all of
them generally will will pray Isha in the
Hanafi time. Why? Because because of Ichdiat, because
of,
a cautiousness,
and,
because of a number of other reasons that
we'll kinda get to in a second.
But, here, because we're further north than a
lot of other places, I think the only,
like, major
metropolis of Islam that's as far north as
we are over here is maybe, Istanbul.
Istanbul is pretty far north.
It's on the same parallel as Chicago is,
and I assume that that's about the same
parallel that Cleveland is in. So they pray
isha in a later time.
However, in the peak of summer, given that
there's very little,
riyyah, or or accommodation people make for the
prayer times. A number of our even our
Hanafi, Mustis, and Mashaikh,
they make,
accommodation for praying in the earlier of the
two times because it's all it's it's not
only is it a valid opinion amongst the
other imams, it's also it's also a valid
opinion within the Mehab.
However, the difference between this issue and the
Assar issue is that the fatwa and Assar
is
is is is is that,
that that it's valid in the earlier time,
but it's it's, it's more cautious in the
later time. The fatwa and the madhab is,
with regards to ishah is actually that it
should be prayed in the later time. So
this is a a dispensation within the madhab.
It's a weaker opinion within the madhab.
It's it's valid at any rate, and, you
know, I think in the summer in the
summer, I I I think it's it's very
reasonable,
and, a number of our more learned and
elder
for the people who live in more northerly
latitudes that, that, that they should that they're
allowed to. There's no haraj or harm in
them praying,
Isha in the earlier time. That compounds even
more in in in in, Ramadan.
Why? Because people pray the and things like
that. It becomes later and later.
So, that's what that is. So he mentions
this that because it's a Maliki text. So
he mentions that
that, the the the isha comes in when
the redness disappears, not the whiteness. But this
is a difference of opinion. And remember, I
promised everybody I'm not gonna force you to
become Maliki. I'll try to tell you the
differences of opinion as much as possible,
not necessarily to illustrate that the the the
sharia is a fruit salad because it's not,
but, that every one of the masha'i have
their daleel. And as long as we keep
ourselves within the opinions of, of of of
the imams,
then,
then we're still on guidance. If someone comes
up with, like, let's pray Juman Sunday type
of nonsense, then we'll draw the line and
say, okay, buddy. This is not we're not
gonna accept this. It's good to know what
your choices or what your options are.
You had a question? Yes, no?
I'm sorry.
So in in those situations,
do
do you go with go with your own
conscience, like, when you're trying to If you're
if you're a scholar, you go with your
own conscience. If you're not, then you just
go with whoever whichever person you take your
knowledge from.
What is this? Like, the kind of like
layman love them. Yeah. And if you're layman,
just go with the imam whoever the imam
is The best the the the the
the.
Allah says in the Quran,
the ask the people who have knowledge, the
people who remember, the people who have knowledge
if you don't know.
So if you're if you're a lay person
and you try to reason through it yourself,
you're obviously gonna make fruit salad out
of it. Right? It's like it's like, you
know, asking, you know, whatever the gas station
attendant with your physics homework help with your
physics homework. He may tell you something, but
it's not gonna be of much use.
So for the layperson, the hukam of Allah
ta'ala is what? Is that you ask the
people of knowledge. For the people of knowledge,
then between them,
if if between them, if they if they
have a issue with one thing or another,
this comes to, like, kind of like a
side issue is that then the question is,
is this a matter of public
interest or not? If it's not a matter
of public interest,
then you you follow what your consciousness is.
So for example, if one of the imams
says you just raise your finger for a
second and then put it down, and another
one says you raise your finger and keep
it up, and another one says that you
move your finger back and forth side to
side or up and down or whatever. Right?
These are not matters of public interest.
So
nobody nobody can compel you to do anything
other than what you think is right.
However, matters of public interest, for example,
who's gonna lead the prayer, what time are
we gonna set the prayer times, what day
is Eid going to be, etcetera. Then the
benchmark for those things is what Is that
whoever the relevant authority,
is,
for that for that, for that interest,
as long as they pick a legitimate opinion
from amongst the opinions of the imams, then
they have to be followed because the the
sultan,
the the authority, the relevant authority, sovereign authority
will
obviate difference of opinion. We then we'll say
that, yes, the difference of opinions are legitimate
in a sense and an intellectual sense. But
as far as the actual practice is going
to be in a particular place because we
cannot have the Muslims divided,
as long as it's within the circle of
the differences of the imams, everybody is bound
by that. At that point, even if you
think one thing is more correct than the
other, if you don't follow what everybody else
is doing, then you're committing sin because you're
dividing the ummah,
and you're dividing the community in that sense.
And so we're we're we're bound to we're
bound to follow what that that thing is.
You're welcome,
So we continue. He says something about the
about the
And so he says that that from that
time until the 1st 3rd of the night,
a person has a a choice of when
they when they would like to pray.
So he says that
the the the the time when you pray
the isha, it begins when the redness disappears,
and,
the end end of it is the 1st
3rd of the night. Now part of this
part of knowing what the 1st 3rd of
the night is, knowing what the definition of
the night is in the sharia. What's the
beginning of the night in the sharia?
Maghrib. Maghrib.
So the 1st 3rd of the night is
not
the 1st 3rd of the night is like,
you know,
it's from if you calculate from Maghrib and
tell when?
So Fajr. Until Fajr. Fajr. Right? Until the
crack of dawn. Right? So that's what this
1st 3rd of the night, that's what the
shutt at midnight, etcetera, all of these things
are are are based on that. Okay?
So,
the the the the so the on this
chart,
the will come in somewhere like over here,
and then it will end, it will end
somewhere like over here. So this is isha.
This is another.
So notice there's a gap.
There's there's there's actually gaps in the schedule.
We'll reconcile them when we're done with, with
the text of the chapter because there are
certain things that he doesn't include in here
that we'll we'll add. That's one of the
reasons I put this this this circle up.
But he says that the time between the
when the redness disappears and the time between
that and when the 1st 3rd of the
night is over,
he says that that's a time that you
have a choice when you wanna pray when
you wanna pray Isha. If you wanna pray
it in the beginning or if you wanna
delay it a little bit, you can delay
it without fault until the 1st 3rd of
the night is done. This is actually the
fatwa of Sedna Umar ibn Khattab
and this is also the fatwa of of
the the Hanafis,
which is what is preferable for the mas
masajid and jama'at to
delay,
delay the isha until the 1st 3rd of
the night,
has expired.
And the reasoning with it is what is
that so people come to the masjid,
like,
free their heart is free.
Like the hadith that we mentioned
in in the Friday night talk that a
person there,
their heart is like empty of any other
worry or concern,
before
before going to the before going to the
Musalla.
And so,
Ibn Abizaid mentions here that we consider the
praying the prayer the earlier the better, but
at the same time, if the masajid want
to delay it in order to increase the
amount of jama'ah, then that's fine. Now this
situation we're in, why is that
why is that point important to mention?
Like the situation we're in right now, we
pray 8 minutes after the isha comes in.
Why? Because isha comes in pretty late.
And,
if we delay,
like, to the 1st 3rd of the night,
we'll actually lose people. It actually makes life
more difficult for them. So if the point
of delaying to the 1st 3rd of the
night, someone's like, how dare you? This is
the the Amal Husayn, the Amal,
how dare you back on it. Well, the
reason he did it was a a reason
that you're not understanding. If you don't understand
the reason, then you may misimplement,
something thinking that, there's benefit in it. And
there in general, there is benefit in it,
but in this part particular case, there's no
benefit in it, and you don't know why,
and you just end up making life difficult
for people.
And so he mentions in 2,
2 that are connected with the
which is,
It is it is
for a person to go to sleep before
Isha.
And that that starts
from the time of Asr.
Between and between between
it's to sleep in general. There's a hadith
that we've hadith, albeit, but it's a hadith
that the the
the
mentioned, because by experience, it seems that the
the the meaning is true. That they say
that sleeping between the,
between Assar and Maghrib,
it's It it causes a person's, like, mind
to kinda get cloudy.
And,
this is also another thing that the mentioned
is that sleep at that time will make
it difficult to go back to sleep after,
after Isha. Make it difficult. So you'll stay
awake, like, later, and then the one who
stays awake later for them to wake up
for tajjud becomes more difficult than for them.
If they stay late enough, it makes it
difficult to wake up for for for fajr
as well for subah as well. So it's
Makru from Marib and Talisha.
Then also it's Makru from
sorry. Sorry. For this. Makru from Magrib to
Asr tel Magrib. It's also Makru from Magrib
and Tel Isha,
but the karaha is of a different nature,
which is what? The the karaha at this
point is is is more because a person
may sleep through the entire time and not
wake up for fajr. So the masha'ik mentioned
if somebody is tired,
and needs to rest, as long as they
have someone or something that will wake them
up so that they don't miss their prayer,
then then it's no longer Makru.
So there's a the reason for the karaha
is a little bit different at that point,
because that sleep is, like, part of the
sleep of night. But a normal a normal
person on a normal day, it's makru for
them. They shouldn't sleep between asr and between
isha. Once isha is done though,
it is makru,
for a person to,
talk or or do any other activity other
than go to sleep. Oh, my.
And this is this is this is across
the. It's
in those things that you do after Isha.
Where's the?
The is in the morning. It's not in
that part of the night. And so this
is part of the this is part of
the the organic nature of the deen. It's
a deen al fitra.
Rasul
he used to live, like, a natural and
organic life.
And so the,
the
the sleep that you get the most the
most restful sleep that a person gets is
the sleep between,
the having prayed Isha in between the midnight,
the midnight between and between.
That's the most restful sleep that a person
will get. And then the, sleep between,
sleep between the mid
midnight in between fajr is like a normal
sleep.
But,
but the mentioned
that that there's more rest per minute slept
between Isha and between midnight than any other
time.
Whereas the sleep then that you you get
between midnight and between,
the the crack of dawn,
it's it's restful, but it's less restful.
The sleep between the the crack of dawn
and between the time the sun has risen,
it it will cause a person tedium. It
will not it will it will not be
restful,
as is the sleep that's between between,
Asar and Mahlib. The sleep between Asar and
Mahlib is is you know how they have.
Right? Is the sleep that a person has
after the dua until until,
the time any nap that a person takes
be after dua until the time that Asr
comes in. It's called a.
Right? The sleep that's that that the Arabs
used to refer to the sleep that's
between,
Asr and Maghrib as a lula. Why? Because
it's.
It's a it's a reason for for sickness
in a person or or laziness, weakness inside
of the body.
So at any rate,
this this this this right here, this is
the time everyone should be asleep.
If you sleep at that time, you will
find it possible to wake up for for,
for for tahajjud, and you will also find
it easy to wake up for fajr.
This is one of the weird things, like,
when I was in the Badia in the
in in the open desert in Mauritania,
we, you know, we'd naturally get sleep after
and then we would wake up for fajr
without without an alarm.
Whereas, I don't I don't recall that being
the case anywhere else in in my life,
anywhere else in the world. But because we
don't have all these unnatural lights, like, up
in our face and things like that. Unfortunately,
the Muslim world, everything happens. That's where the
party starts. Right after Isha, that's when the
party party starts with when everything gets going,
when the life happens and people eat at
that time, that's even worse for you. And,
like, they you know, and then they'll on
a completely unrelated note, everybody's suffering from diabetes
and digestional issues and whatever.
And and, like,
you know, they that's when they party and
that's when they talk and that's when this
and that. And then we wonder why is
it that the message is, like, so empty
for for,
or sorry for Fajr. And that's why we
wonder how why nobody pray prays tahajjud anymore.
And part of it is okay, fine, the
end of time, and people are not pious
as much. But, like, part of it is
because they used to actually go to sleep
earlier.
And you go to the Muslim world and
the shops, like, in Lahore, if you wanna
buy anything from a shop before 11 AM,
god help you.
You know, you go there you go to
the you go to any of the markets
where you buy any serious anything. If you
get there at, like, at 10, they'll drink
chai with you, but they won't sell you
anything. Right? This is not the traditional way
that the market this is after the British
came, this happened. This is not the way
the traditional marketplaces work. Even in Pakistan, just
because it's what I know. I've I've lived
there,
although it's the case in many other places
in the Muslim world. If you go to
the Pashto speaking areas in the north,
they they open the shops after they open
the shops after the the the the sunrise.
And,
they they have a in the midday, and
then they close,
they sorry. They open up again, and they
close by Maghreb. Now tell me something people
are talking about, oh, like, you know, we
need to have more renewable energy and, like,
strip the earth of rare earth metals in
order to make
solar panels from China,
so that they can have money to, like,
put our brothers and sisters in concentration camps
and, you know, make money for huge Solyndra
and other corporations and whatnot.
You know, as far as I'm concerned, Obama
is Trump by other means, but that's only
my opinion. I'm not in that. You can
have a different opinion if you want to.
But all of these, you know,
cracked up, cooped up,
type schemes in order to, quote, unquote save
the earth. What's a better solution?
Wake up at sunrise and go to sleep
at sunset, and the time that the day
is the hottest, take the day off or
take take take an hour off.
The morning time if you live in the
Badia, the morning time is the best time
of day. If you live in, like, the
hard harshest of summer. And
I spent a significant part of my life
in the 2 hottest places in the world,
which is the Indian subcontinent and the the,
Sahara in Africa. Right? The the what they
call Sahara Desert, which is like saying chai
tea. But at any rate,
you know, the I I lived in both
of those places. The only time you find
rest is in the in the early morning.
That's the only time that things are pleasant,
and that's the time everybody's doing absolutely nothing
in in in in in a lot of
places.
Right? Whereas even even if it's a 100
degrees outside, the the the most pleasant time
is, like, right after the sunrise because you
can see light outside, but it's not hot
yet. The direct sun hasn't beat down on
you. And we waste we waste those times.
Those times are the ones in which there's
Barakah. Even in in, like, like, college and
things like that, the hard math classes are
all, like, at 8 AM. Why? Because that's
the time your mind works the best. So
we waste all of these things. And the
thing is, like, someone's like, well, sure. Is
it haram for me to, like, talk after?
No. It's not haram. You're not gonna get
a sin for it. But at some point,
we have to ask ourselves, like, you know,
how long are we just gonna keep wasting
our lives and, like, in an inefficient way
and doing things in in in such a
way that we, like, waste advantages that we
have. The rasulullah was very clear that the
barakah is in is is in the morning,
you know, it's in the early morning. A
person is the type of things a person
is down for after isha are different than
the types of things that a person is
down for in the in the early morning.
You know what I mean?
So this is a a hikmah that we
should benefit from these things. Right?
That the prayer, when you pray it correctly,
it will literally
stop a person from from sin and from
indecency,
and, it will increase in a person's money
and in their wealth and in their health
and in all these other things. So that's
what that is.
I'll
take questions. Otherwise, there's a little bit of
reconciliation that has to happen,
in some gaps that he didn't cover in
the chapter, and I'll do that before dismissing
for Isha. Yes? So what the
how you said about the Saint Amor's fatwa.
It was,
beneficial for his time, but it wouldn't be
beneficial for our time. It might it might
not. I mean, in the summer, it may
not be, but in the winter, maybe it
is. Right? Like, if Isha comes in at,
like, 6:40 or whatever and people are still
at work and we hold Isha and the
Masjid, then that doesn't make sense to delayed
a little bit would make sense at that
time. Sure.
Well, what about since we're in the west,
we don't have a chance to kill a
khanula like other places. Mhmm. And come home
from from work just beep. Mhmm. If you
don't take a little nap in our net
our net, we won't be able to study
or come to a 5th class. I know
I would. Mhmm. You know what I mean?
So
would you would you guys
So first of all, the
this is a interesting point that you brought
up. And the question that needs to be
asked before it again, this is Fikkh Darsa.
I'm not saying this from the pulpit in
Jummah. Right? So don't freak out. People freak
out. Oh, shit. Don't say that, people. You're
gonna drive people away from Islam.
This is this is a a particular context
in which we're discussing these things, and these
things need to be discussed in this context.
And then we not need to package it
and deliver it differently in the in the
in the public.
So the first question that needs to be
asked before the question you ask is, what's
the hookahum of leaving Darul Islam and living
in Darul Kufr?
And the reason that's important is what? Is
you cannot just be like, oh, look, I
got a job at Microsoft, so let's change
the entire Sharia. You know what I mean?
Because it impacts a lot of stuff.
Now the fact that it happened happened,
still a person should know the ruling of
it. Like, so the person who for the
person who,
says that that, alcohol is haram, but he's
a drunkard, Who's better, that person or the
person who says, you know, who never
took took a sip of alcohol in his
life, but it says that I don't believe
it's haram.
Right? The the the first person is closer
to iman than the second person is. It's
iman. By a lot.
And so and so it's important to know
what the of that is because it will
couch, like, the context in which you receive
the answer. The answer then thereafter is what?
It's okay. We all shot ourselves in the
foot. We came here.
Some of us came here because we chose
to come here, some of us didn't have
a choice,
you know, because of economic issues or political
issues or whatever. Bichara Meskeen, like, there's, like,
brothers in the mustard. Do you know, like,
if they stayed at home, they would have
killed them. Anyway, we're here. Right? I I
was born,
the angel didn't come to me when he
put my soul in my mother's womb after,
after a 120 days and say, would you
like to go to Bulgaria or would you
rather go to, like, Zimbabwe? Like, you know,
I didn't I didn't have that choice. You
know what I mean?
And so
Zimbabwe.
But,
I didn't have that choice. Right?
So we're here.
Whether you had the choice, you didn't have
the choice, you made the right choice, you
made the wrong it's all done. It's water
water under the bridge. Leave it now for
impractical in for practical reasons. You can't take
FICC personally. If you take FICC personally, you're
not gonna ever understand FICC. You can't take
it personally. This is all we're we're transacting
abstract ideas in order to be prepared
for when we come into the practical realm
to make the best decision possible.
If you're like, well, that can't be the
correct hook them because I always don't do
that ever. You know, that that's not you're
not gonna understand nothing. For those people, it's
good. Let's have a Friday night talk about
why, you know, like, you know,
Islam is good and you should pet a
bunny rabbit and feel good and, you know,
here, let's go have chai and, you know,
like, that's that's for them that's type of
bean that you have to give them, you
know, because that's people have different capacities.
Now that we've
gone through all of that,
what I said was that the nap after
Asar and Tal Mahrib is what?
Meaning what? There's no sin in it.
The karahah is Allah Ta'ala and is Rasool
Sallallahu Alaihi Wasallam's way of telling you, this
is not gonna help you a lot.
If you can avoid it, avoid it. But
you're not gonna be punished for it. If
you ever stay awake between Maghrib and Isha
or sorry. Asr and Maghrib with the niyyah
of pleasing Allah, you get reward. But if
you go to sleep, you're not gonna get
punished. And the thing is this is that
Allah didn't make the deen, like, a prescriptive
set of instructions, like do this at 8:10,
do this at 8:13, do this at
he didn't make it that way. There's a
lot of hikmah of why the Sharia isn't
like that. Mhmm. If it was like that,
then we wouldn't have a chance to use
our brain in order to understand
why things are the way they are. If
it was like that, then it would have
been Zoom because one size fits all doesn't
work because every human being is different. Right?
So some person for them, you're like alcohol
is haram, and they're like, oh, look. See?
I I'm a good Muslim cause I don't
drink. Because they're, like, they're not predisposed to
it. They never saw it. Their friends never
drank. They're not, you know, don't have genetic
whatever predisposition toward alcoholism. They don't, you know.
For another person, that may be really hard,
and so they have to look at that
sin differently than another person will look at
it.
And so if this is your issue, this
is your fitna, if you don't sleep at
that time, it's gonna make everything else fall
apart. You put the 2 considerations in the
scale plan and say, shoot, this is not
even haram. So I'm I'm gonna go ahead
and sacrifice a little here in order so
I can get more on the other on
the other side. The idea that the idea
that anyone will live an ideal life that's
completely perfect
is not it's just it's not a reality.
Even the
Rasul despite the fact that he never made
sin,
and he never made mistake, Allah at certain
points will will him and the other prophets
compel them to be in an awkward situation
just so people can know what to do
in those awkward situations.
This is a hadith narrated from the balaghat
of
of of Malik from the prophet
but it has a as well,
that
He said that I don't forget, rather I'm
at times compelled to forget, so I can
show the people what the sunnah of forgetting
is. So, like, for example, he sapped their
fajr once.
What is it? It was Allah that compelled
them to do that. Otherwise, we wouldn't know
what the sunnah is for for sleeping through
fajr. Right?
Why? Because that's how that's how the dunya
is. Even though and we're we're not able
to escape from it. Like, there's weird, like,
like, what's the hookm of,
as aesthetically displeasing of a, of a, example
as this is? But, you know, this is
a fit class. This is not like, you
know, the petabunny rabbit,
feel good session. Right?
What's the hookm of a person exposing their
entire body in front of, like, another non
haram person ran in public?
It's haram. Right?
So
they they they used to they they they
he was had a lot of high. He
would cover himself. He's always covered. I saw
this from especially our
in the west. They're always covered. Even you
only see a small part of their face,
that's basically it. They would never they would
never, expose them to men. Right?
And so,
what what happens is that he would always
be covered all the time, alayhis salaam. And
so Banu Israel is the someone with sickness
in their heart started a rumor that he's
he has he's, like, must be a leper
or have some sort of hideous deformity that
he's trying to cover or hide from people.
Whereas that wasn't the case. None of the
all the Ambia
makes them tanamul khalq. Like, they're they're they're
beautiful
inwardly and outwardly.
And so what ends up happening is, because
this now this rumor becomes a
a fitna for Banu Israel that they they
wonder, is this guy, like, you know, is
he some sort of hideous monster? What is
he? You know?
Uh-uh,
Abu Billah.
So one day when he was bathing and
he went far away in order to bathe
so no one would see him, he rested
his clothes on a stone. You're familiar with
the story. Right? Everyone here is familiar with
the story? He rested his clothes on a
stone and then when he came out from
from the whatever the the lake or whatever
river he was bathing in, the stone gets
up and it starts moving, and he chases
after it.
And the faster he goes, the faster the
stone is going. And it ran him through
the entire camp
of Banu Israel until the Banu Israel see,
like, he's, like not only is he not,
like, hideously malformed, but, like, he's, like, cut.
Like, he's, like, a really, you know, good
looking dude,
But what is it? It's an example of
something in this dunya
not being a 100% perfect in fairy tale.
There's always some compromise for something or another.
That's the that's the reason it's a test
is you're gonna have to cut something from
one side or the other. And so Allah
ta'ala is looking who's gonna cut what. So
the good people are the ones who cut
one act of piety for a better one.
The best of people are the ones who
cut one act of piety for another one.
That does the best of people. This is
why the faqih is has higher maqam than
the person who doesn't have knowledge.
Whereas in normal good people, they'll cut a
better act of piety for a lesser act
of piety, but there's still a lot of
in them.
Right? This is the advantage of ill over
you know, people ask, you say some of
these things like, you know, and so, you
know, if it's not even haram, why even
bring it up in the first place? It's
because the knowledge will allow you to navigate
your choice. You're not gonna be able to
do everything.
But it allows you to navigate to what's
best. Whereas if you don't have the you
may be doing something good and think that
you're, like, the most pious person in the
world, or not think that, but there was
something better you could have done and you
missed the opportunity.
And then the the people who are, completely
he, you know, he lives from amongst the
Muslims,
they'll choose sin instead of piety, which is
a a disaster. And then the p people
of Kufr, they, you know, choose Kufr instead
of Manan, which is a complete disaster.
Disaster. Those people, they think they're doing good,
but they haven't they show they'll show up
empty handed.
So that's you know, if that's your issue
that, like, your entire literally your day is
gonna fall apart because because you didn't do
this one thing. If it's just not a
sin.
So sacrifice
the rest of the you know, sacrifice that
one thing in order to get the other
things. Whereas if it's a sin, then you,
you know, will say, unless it's an extraordinary
circumstance, you're not allowed
to to cross that line. It's a little
bit more,
intensive of a process to see if you
have permission to cross that
line. But, you know, you may be in
that like, someone's like, hey, Sheik. If I
don't sleep between and the doctor says I'm
gonna die.
Or the between Asr and Isha or Asr
and Maljarabet, so I'm gonna die, or I'm
gonna be in a coma for 3 days.
Or okay. Then why don't you take a
nap at the time?
You know?
It will you know?
But the knowledge helps you to be able
to navigate
that. Shaitan will come to a person and
be like, make it perfect. Make it make
it nothing's perfect.
The more even the more the the the
more shaitan will use this logic is for
other people.
Because you'll be like, they should be doing
this, they should be doing that. And you
don't see the good things that they're doing
or the right things or the struggles that
they're going through. And so you start to
harp on other people for that. This is
a sickness of religious people
that they're, that they do these types of
things. Patricia, take a step back and, like,
look at things holistically.
Any other questions?
Maybe 1 or 2 more questions. One question
before I shot.
Yeah.