Hamzah Wald Maqbul – Mlik Fiqh Sunnah Salawt Associated With Fard Prayers ICC 01292020
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AI: Transcript ©
So,
he was talking about how to pray the
salat of Duhr, that's where we left off,
And then he mentions that it is
it is liked that a person should
pray nafal,
after salatuluhr.
And the word nafal means extra,
and we talked about that in the technical,
like, technical description of
the levels of rulings for the salat, how
something is either farther, it's nafil, and then
within nafil, there's 3 categories.
The,
far there sorry. The,
sunnah mu'akada, the emphasize sunnah, like id, idain,
and, wither.
Or the,
the rahiba, like the 2 rakas, before
or the normal nawafil,
of which there are many types and gradations
within that.
So a person should pray, those and their
their their hook them is both in the
general and in the specific sense.
These nawafil, the ones that are before and
after the farthest prayers, they're called the,
rawatib.
Rawatib is the the the plural of the
word Rawatib.
Rawatib,
and Rawatib
are
I mean, we'll go over them right now.
They're essentially,
before
and after,
before,
after.
Those are the Rawatib. The times that they're
that these,
Nawafil are
a sunnah of the prophet sallallahu alaihi wa
sallam,
and,
they're they're extra and, like, you can pray
extra prayers really anytime except for in the
Makru times, but these are the times that
the prophet sallallahu alaihi wa sallam would pray,
pray extra prayers. And unlike in the Hanafi
madhhab that has a very,
this is like precise description and perhaps even
Shafa'i madhhab of, like, how many rak'ahs a
person should pray,
at those times. In the Maliki school, in
general, even though he brings a prescription right
now of praying 4 rak'ahs
after after the Zohr. The sunnah the hookam
is that the the sunnah is to pray
nawafil before Zohr, after Zohr, before Asr, and
after Maghrib.
And the specific number is not fixed.
Is that a Malefic school? Yeah. The specific
number is not fixed. So a person can
pray
2, they can pray 4,
they can pray more than that.
And,
you know, that's the the sunnah is just
a prayer before
and after after the word. Because the thing
is there's so many reports of the prophet
sallallahu alaihi wa sallam, how many did he
did he pray, and the the numbers are
not fixed, for them. And so the approach
I think that the Hanafis and the Shafeh
has taken, you should ask them if you
wanna know their mad hub better, but it's
what it seems to me is the approach
to that they take is
sifting through the different reports of different numbers
and,
and, like,
showing preference to one report over the other.
Whereas the Maliki interpretation is that, like, it's
indicative of that. Just a person should pray.
If you have more time, you pray more.
If you have less time, you pray less.
So,
and Allah Allah
knows best.
At any rate, so that person he ibn
Abi Zaid, because he's Muadath, he seems to
prefer a particular number,
for Raqas, and it's perhaps just because of
his,
in addition to being a faqih, being a
a scholar of hadith.
But a person in general should just pray,
Rawatib. Now one thing that can guide your
Rawatib that you pray,
before and after
before us or after Maghrib,
is the hadith of the prophet
that whoever sticks to praying 12 rakas,
prayer in the day.
That that person, the person who,
means here,
the person who guards
the practice of praying,
of praying,
4 rak'ahs before luhr and 4 rak'ahs after
Allah,
Allah,
will
make him haram for the fire.
And so,
that's that. The the the
with regards to 12.
Praying 12,
rakat,
of
in the day,
and sticking to that tarteeb. I don't recall
what the exact wording is, but it's also
a promise of Jannah
for the person who
who who prays 12 rakat in the day.
So,
you know, you're gonna imagine you're gonna pray
2 before before,
Fajr. Right?
And then, you know, you're gonna pray you're
gonna pray any number of them. Like, people
would fit that those 12 in somehow
in the
day. You know? So if you're at work
and you don't got a lot of time,
so it's gonna be hard for you to
do it before and after or before offer.
So those those people would fit them in
after Maghrib or they'd fit them in at
some other time.
And so,
so that's that's that's also like a a
word that the prophet
that that he used to keep and that
he used to prescribe to his his companions
a regular, a regimen of of vicar.
And so,
this also is something that comes up,
which is
the question of how those 4 rakas are
prayed. And in general, as a rule in
the Maliki school, with the exception of Witter,
which has a 1 raka,
salat
in
it,
all of the Nawafil, everything other than the
fard,
they're all prayed in sets of 2. They're
all prayed in sets of 2. And the
original the original salat that was revealed to
the prophet sallallahu alaihi wa sallam was 2
rakas.
And then afterward when the 5 daily prayers
become,
become prescribed, then you have this idea of
having a rakah with 3 a salat with
3 rakahat and a salat with 4 rakahat.
So but the nawafil are in that original
prophetic,
model of, like, how how you're supposed to
pray.
And so someone asked Malik
like,
So the,
the idea is that, like, all of the
salawat,
if someone says there's 4 rak'ahs after this
or 8 rak'ahs before that or whatever, anything
that's not fard, you just pray them 2
by 2. So to translate what what, what
I had read,
that it's the it's narrated,
in the Sahihayn
and in the Muwata that Saidna
saidna, Abdullah ibn Umar
who said,
that, a man once asked a messenger of
Allah salallahu alaihi wa sallam how is the
prayer in the night? And he said, 2
rak'ahs by 2 rak'ahs,
22 at a time.
And,
the
the wording that that's narrated in the Muwata
of Imam Malik. And the Muwata, by the
way, you know, the Muwata was written like
more than a 100 years before Bukhari.
Bukhary's
shortest chain of narration. And the reason he
has such a short chain of narration is
because he's like the like, top carnivore. He's
like the tyrannosaurus rex of, like, the Hadith
world. Right? No. I mean, seriously. Right? He's
so good that he, like, he's alive during
Imam Ahmed's
life. Imam Ahmed bin Hanbal who himself like
was Zamir el Munin for Hadith y'all zamani.
He was the top carnivore in Hadith in
his life.
And he doesn't need to narrate anything from
Imam Ahmed because he has a higher chain
of narration. Basically,
hustles his way around and gets to the
people who are in Imam Ahmed's sheikh's,
level and catches them before they pass. So
he doesn't even need to narrate one hadith
from him. And the more most of them,
you know, Ahmed is huge. It's like a
it's it's like
bigger than the rest of Sahasidah put together.
All of those hadiths, he has a higher
he has a higher chain of narration from
it it for the
the the the shortest chain of narration that
that,
Imam Bukhari has is the.
These are basically those hadiths that are narrated
that he caught someone before they passed away,
who caught someone before they passed away, who
caught someone before they passed away, who caught
the prophet sallallahu alaihi wa sallam. And so
it's an abnormal for his age. Most of
his hadith are not they have 4 4
narrators
or more. But like the,
you know, he has a couple of the
fullafiat and they're they're like the like the
like that's the good stuff, the top shelf,
premium organic, like, top shelf stuff in Bukhary.
Right? There are separate books written about the
fulafi'at and Bukhary that they just separate them
out and then talk about them.
So,
that's that's
that's Sahih Bukhari. The Muwata of Imam Ahmed.
Right? That is the Muwata of Imam Malik.
Right?
His most of his
most of his hadith have two
links between him and the prophet, if
not all of them.
So his like, Sulsat Sulsat Av Dahab, the
the the golden chain that he narrates is
he narrates from Nafir, who narrates from Abdullah
bin Umar alaihi wa sallam.
And
because he lives in an awkward age, basically,
if he was, like, 3 years old or
4 years older, he would have caught, like,
one of the sahaba
but or, you know, less than 10 years
or so, he would have caught one of
the sahaba. Like, say, no. Imam al Hanifarra
or,
Rahim
He is, like, 10, 15 years older than
than Malik. He catches,
Imam Ahmed.
So he catches not Imam Ahmed. He catches
Anas ibn Malik, or he catches,
like, the the kind of last of the
Sahaba who are still alive.
And so despite that, despite not being able
to, like, catch that last
generation by just a little bit,
his his hadiths are narrated with 2 links
between him and the prophet sallallahu alaihi wa
sallam. And one of the reasons people say
that the Bukhari is Asah al Qutub
is because Bukhari is
all hadiths of the prophet sallallahu alaihi wa
sallam. Whereas the Mu'tab Imam Malik has some
fiqi opinions in it and some,
fat fatwas of the companions and the the
tabireen in it as well. But the actual
hadith hadith of the of of of of
of the Muwata,
they are they're they're
all of them are basically in all the
Sihasita anyway,
and, they're of a grade even higher than
the Sihasita
are when they're narrated later. Malik is a
very unique person in the field of hadith,
because we're talking about Malik Fipp in this
class. Right? But his maqam and hadith is,
like, he was so exacting
with regards to who you narrate from. The
fact that he narrates from somebody, most all
all the not most, like, every other narrator,
basically,
except for the Tabirin who narrate from the
companions. Every other narrator, what happens is they'll
narrate from someone, and then the Mahindra theme
later on will see, like, is this a
good guy or not? Malik
is the Malik is a unique individual
that despite
despite being from a later
generation, right, because obviously the Tabirim, they all
narrate from the companions so you your the
companions as a rule within the methodology that
they're all upright narrators. Right?
Malik is not doesn't narrate directly from the
companions. Right? But Malik is such that when
he narrates from somebody, every other Muhadid, when
they narrate from someone, they look and see
is the person they're narrating from good or
not.
Malik is the one that he narrates from
them, so this is a sign that that
person is good.
He was very he was I mean, like,
he he was so exacting that, like, I
think people would, like, find it, like, politically
incorrect almost. Because, like, he would be like
he would just dismiss people. He would say,
like, this person is like but he's a
pious person. He doesn't lie. He doesn't he
cries praise all night and reads the Hajjood
and so this this guy just makes zikr
all day. He doesn't, like,
know anything about the real world. He's such
a pious person. He never lied in his
life, so it doesn't occur to him that,
like, anyone else could have lied. So I'm
not gonna narrate his adis from him. You
know, like,
which is not the normal way that the
mohaddithin would would,
evaluate these things. Right? The guy is like
so so pious. There's people like that in
every masjid. They're so pious. You told them,
like, I have, you know, I have 6
I'm holding up 6 fingers. They'd be like,
SubhanAllah.
My brother would never lie and it must
be like some weakness in me. Like, you
know, he he's like, we're not gonna narrate
from those people. He wouldn't narrate from Iraqis.
Any Iraqis in the house? No. No. So
any Iraqis listening at home? He wouldn't narrate
from Iraqis.
Why? Because Iraq, like, was very like, the
anti Madina. Like, Madina, everyone is, like,
on the program in Madina, you know, whereas
in Iraq, there are all kind of weird
groups and someone's talking bad about these companions
and those companions and someone is crypto, this
and that, and
showing Islam hiding weird other beliefs and stuff.
He's like, yeah, you know what? I'm not
even gonna deal with it. I'm not gonna
I'm not gonna narrate from, from the Iraqis.
And he actually did this until, I believe
it's Ayub Sakhthian. He's one of the one
of the Iraqi Muaddiddeen,
and he, he saw him in Hajj. Malik
never left Medina except for Hajj. It's the
only time he would ever leave. If he
was gonna see, like, a guest off or
whatever, he would take them to the edge
edge of the city and then he would
go back out of fear that he would
die outside of Medina.
And so he made Hajj like,
you know, it's an interesting, May Sheikh, Allah
preserve him and give him long life. He's
he's one of the the the the highest,
both in and understanding of the Muaddein in
the subcontinent.
He he mentioned this. He asked me this
question. He said, did Malik ever leave Medina?
I said, I never read or heard a
story of him leaving Medina,
and I wouldn't think he would. And he
goes, well, if he did, why would he
leave? I said, I don't know. Maybe like
because Hajj is far. He's like he's like
good thinking. He says that's the only time
Malik ever left. He said, do you know
how many times Malik made Hajj? And I
was like I was like, I have no
idea. And so he had kind of a
ginger smile on his face. He's like, see,
that's what it means to be Alem. It's
to think about these questions and then, like,
look it up in the books. He said,
I found evidence for, like he said, like,
11 different hedges or 13 different hedges that
he went on, you know. Those are the
real alumni. I don't even remember. He did
the research. I don't even remember what he
what he said, like, precisely, but was something
like that. It was something close to a
dozen,
times he went on Hajj. And,
this was corroborated
by other ulama who I asked this question
of. And,
so at any rate yeah. So he,
he saw Ayub Sefthyan in Hajj one time.
And, he saw him weeping in front of
the Kaaba, like, just in his toba and
his duas and things like that. He just,
like, saw him. He just made duas and
he's, like, saw, like, you know, he saw
him.
And then, like, his heart melted. He's, like
I know he's an Iraqi and I just
I don't wanna narrate from him, but, like,
there's no way this guy's a liar. And
so, like, so he'll, like, grudgingly, like, let
let a couple in people in right now.
So nowadays people would be, like, he's racist
to hashtag boycott Malik. But, like, the point
of mentioning all of this is what he
was really exacting. Like, he would dismiss people
for, like,
for whatever reason and he would only go
to the the people who he was a
100% sure of because he considered the Hadisi
narrative to be an amana,
because he knew people would follow him afterward.
Whereas other Muhadidina are like, you know, who
am I? I'm nobody. I'm just gonna say
I heard this from this person, heard that
from that person. The other people can then
evaluate the chain of narration afterward.
The older Muhadithin from the Tabi'in and Tabat
Tabi'in, like Imam Mohanifa and things like that,
they generally follow this Malik's
methodology of being really exacting.
The Muad'ifin that came later,
they they followed the latter methodology, which is
just narrate everything and say who you heard
it from so that the the record is
preserved and then the later generations can scrutinize
which hadith they want and which one they
don't. The reason for mentioning all of that
in the, the of the hadith of of
the fiqhddars is what? As when Malik narrates
something, it's like money in the bank. So
don't think that, like, oh, it's just narrated
in the Muwata. It's not in the Sahih
Bukhari or whatever. Buqaha like, all the hadith
of of the Muwata are in Buqari.
They're all in Bukhadi and Muslim and the.
All of the,
they have a preferred narrator that they narrate
that they narrate the hadith of the Muwata
from, you know.
Muslim is like,
and like,
what is it? Like, this is, like, Bajid's
sonnen narrate from,
Mohammed bin Maslama Al Panavi. Panaby is an
interesting guy too.
Panaby was like a gangster.
Yeah.
And he met
Panabhi met
Shabi, I think.
And,
it's in it's in his entry in the
in the in the Habesir Al Alam.
Like, he was like a teenager, like, probably
14, 15 years old or something like that,
you know.
He met he met he met Shaabi, I
think.
He was one of the muhaddithin of Das
And, he saw that this is like a
person of deen, you know?
Like, he has a turban and, like, dressed
like a scholar or whatever.
So,
he Kanabhi was drunk. He was pissed drunk
at the time. Stuff for a while.
You know?
He was drunk.
And now here comes like one of the
great Muaddiddhine walking down the street. And, you
know, like scholars are scholars. They're not like
rolling with bodyguards or nothing. Right? They're usually
poor and simple people, humble people that mix
with the with the masses, you know?
So,
he goes, oh, look, you're big moly, you're
big moly, you're big like Sheikh, you know,
He goes
he pulls a knife out on him.
When drunk.
And he goes, oh, you're you're a big
Muhadith, aren't you? And and like he goes,
why don't you tell us a hadith?
Stop for love when he's he's drunk.
And then and then,
Shabi says that we narrate from the messenger,
Allah sallallahu alaihi wa sallam, that that, that
from the first teachings of Nabuah
is that if you have no shame, then
do whatever you want.
And he said that, like, he said it
and it, like, entered into my heart and
he just, like, started shaking until he dropped
the knife and he, like, ran home and
covered himself in shame.
And,
you know,
then he made Tawba and, like, he became,
like, a big guy and, like, the
as have a sunnah narrate from him then.
The point is is, is that that Malik's
hadith make it into all of the.
Why? Because even the they
know that they're the hadith of the money
in the bank. The reason they'd say that
is what? Is because
is all hadith,
and the Muwata has, like, fatwas from the
Sahaba and things like that. But the hadiths
that are narrated in in in the Muwata
are all, like, solid. They're, like, top shelf
even more like, they're a level, like
not to, like, degrade or anything. They're, like,
a level higher than Bukhari. This is not
like me as a Maliki talking. You can
talk to,
you can talk to the
you can talk to the Muaddithin about that
as well. So when we mentioned that, like
so he he mentioned the narration of of
of the Muwata as well. Right? The narration
of Bukhari was that the salat of the
night is 2 by 2. The lafl Muwata
is what and it's important to tell these
stories, although they're not strictly speaking elm,
People think, like, oh, look. It's the Muwata.
Oh, look. It's Bukhari. It's a book of
hadith, and it's like Sahih or whatever. Right?
Or God knows what's inside of it. And,
like, I don't know. It sounds weird or,
like, it's just not interesting.
These each one of these books is like
an institution unto itself. There are, like, dozens
of commentaries that are written by it, and
no one's gonna write a commentary on anybody
else's book. If I could have wrote a
book better than Bukhary, I wouldn't have quoted
Bukhary. I would have quoted my own book.
That's how, like, human beings work. Right?
The people who write a commentary about a
book, it's like a type of, in general,
there's a couple of, like,
sarcastic commentaries that are written, and that's a
different, like, story. But, like, not sarcastic, but,
like,
it's like it's a some people do it
in order to troll. But the thing is,
even the trolling doesn't make sense until you
understand that when you write a book, a
commentary on someone else's book, it's you're acknowledging
this person is the master in the field.
I'm just filling in the details that they
missed. I couldn't write that book better myself.
So,
these books are like institutions under themselves and
they were preserved. Imagine imagine in the old
days, people had to copy books by hand.
If a book is not worthwhile, people are
that book is not gonna survive.
You know? Like, imagine Bukhari is such a
long book. Muwata is, like, not as long
as Bukhari is. Bukhari is such a and
Muslim is even longer than Bukhari is. These
are and the Muwata is not a short
book by any stretch of the imagination.
These are all really long books. If it
wasn't that every letter of the book was,
like,
something that if it was lost, nobody could
bring it back afterward, no one would have
bothered copy them, them, copy them, copying them.
And they wouldn't have made it like some
dude who's, like, sitting in Spain or some
dude who's sitting in, like, Indonesia or whatever
would be like it's not worth my time
to copy this, you know. It's just that
those books were really that important and their
institutions, their stories about how these things were
preserved. It's not just the authors that are
incredible. Their masha'ik are incredible and their students
that preserve these books and and and bring
them to us are incredible as well. Once
you understand that, then a person is like,
okay, it's cool. Like, maybe I wanna read
it too, You know?
So it's important to share these stories, for
those and for other reasons.
The lafil of the Mu'tah, the wording of
the hadith and Mu'tah is that Ibn Umar
who said that the prayer of the night
is,
the prayer of the night and the day.
So the is,
narration is that it mentions the day as
well. The prayer of the night and the
day is, 2 by 2, and a person
should make,
salaam between every 2 rakas that you don't
just pray them 4 in a in a
row.
And Malik
he said that this is this is
this is what we give fatwa by.
This is this is what we, when we
someone asks us, like, how should we pray?
This is what we tell them. And then
he he, you know, there's there's a bunch
of other there's a bunch of other, discussion
then about, like, how does how do they
respond to the hadith that seemed to indicate
that the prophet sallallahu alaihi wasallam prayed for
in a row and whatever. That's like, inshallah,
round 2. When you go through the book
round 2, we'll get through all that stuff.
And so for that reason, know that there's
an opinion also that that when you pray
4 knuckles that you can pray them for
in a straight shot with 1 salaam.
And the way you do that is that
every one of the 4 rakas, you should
read Fatiha and the Surah. You You don't
pray like Zohr and Nasr. Right? Every one
of the every one of the, 4 rakahs,
you pray Fatiha you read Fatiha and Surah
and that you, read the whole tashahud as
if you're gonna say salaam. The not just
the tashahud but the salat and salaam and
the prophet sallallahu alaihi wa sallam and duas
and things like that, as if you're gonna
slam out, and then you just get up
and pray. The the only difference is that
did you do one salaam or 2?
Otherwise,
essentially, the the entire prayer is the same.
So if you see someone else do it,
you don't have to tell them you're wrong
and you're going to * and this is
Bida, and don't you know about Ma'am Malik,
and you're gonna go to * and all
this other stuff. Just chill out. You do
your thing. Let them do their thing. And,
that's that.
So, he says,
And just like that it's,
also
recommended that a person
pray, before Salat al Asr.
The idea is that he he means, like,
for rakat.
And so the hadith
the commentary brings the hadith of the Prophet
that
he said,
And may Allah have mercy on,
the person who prays for rak'az,
before 'Asr. Du'a'uhu
Mustajab and obviously the dua of the person
who,
the person who
sorry. The du'a of the prophet sallallahu alaihi
wa sallam for a person is gonna be
answered. He said it's it's gonna happen.
Culturally speaking, the the the,
Sunnis before Asar are the ones that are
like the first ones that go to the
chopping block. So this is a, this is
a sign of a man's piety that they're
that they're,
consistent on praying even the the Sunnis before
before Assur.
They there was a a a righteous king,
a slave king in,
in India.
His name his name was,
Iltamush,
and he he was
slave king before him was sorry,
there was a righteous slave
king,
he,
died playing polo. And,
and then his his,
successor was the Sultan
and
I think it was Iltamash not at the
not at the not at the janaza of
of of Eibek, but at the janaza of
his sheikh.
A story happened. Now why was by the
way, why would why would someone die playing
polo?
Fall off the horse? Yeah. You fall off
the horse, break your neck. Yeah. But, like,
why?
It wasn't it wasn't it wasn't that the
the reason they played polo wasn't, like, the
way we play ball today.
Why what is the the skills that you
learn in polo? What is it good for?
You're on the back of the horse,
you have a stick, and you have to,
like, hit a ball and, like, manipulate it
around and things like that. It's basically training
for war and for battle.
Right? So you think of a pious guy,
he died playing polo, like what's how where's
the 2 and 2 coming together? Like that
doesn't sound like a good end. But it's
essentially the knee of these people were what?
Because they're all like
there's there's slave dynasties all over the Muslim
world.
And essentially, what how the slave dynasties work
in general,
although the specifics may vary, there was a
very important one in India and there's a
very important one in
in Egypt and Syria as well. And there
are other ones as well in other places.
The way it worked was this is that,
like, kings used to keep slave armies. Why?
Because Muslims didn't wanna fight other Muslims for,
like, political squabbles.
Like, if you're gonna fight the Crusaders or
whatever, people will go sign up. If you're
gonna go fight the Mongols or whatever and
protect the whole land or whatever, people will
sign up for that.
If you're gonna go, like, go do Dawa
somewhere, people will sign up for that type
of stuff. They'll give their life for it.
But nobody's interested in, like, you know, you
wrestling your cousin to become king of like,
prince in Damascus or whatever. People don't care
about those things in general. So either they
had they had to pay people, really high
amounts where they would basically have slave armies
to fight those wars with them. Those slave
armies,
you know, they would the the people, generally,
they were,
enslaved from
non Muslim lands.
And in both the Indian,
slave dynasty and in the Egyptian slave dynasty,
most of the slaves were either Kurds or
Turks or,
Circassians. Circassians are like there's a poem, like,
they live in the southern part of Russia.
They speak a Slavic language. They're essentially like
they're like cousins of Russians, basically.
These types of these types of people, they
would be enslaved or they would have slaves
that they would buy from the Muslims would
buy from them from their markets or they
would capture them or god knows how they
got them. Sometimes they got legitimately and sometimes
they got them illegitimately.
And obviously, it's not right to do anything
illegitimate. In general, people have a aversion to
slavery in America, but it wasn't the type
of slavery we had in the south that
was based on color and, like, all the
other nonsense, can't teach people how to read
this and that.
So what would happen is that these slaves
would become Muslims,
and
then they would
notice, hey. You know, like, our Muslim masters,
some of them are really bogus people. They're
not really very good Muslims.
But still, you're a slave. What are you
gonna do? You know?
Basically, what happens is, like, when stuff gets
to a point where it looks like like
the Kufar are gonna overrun the kingdom, then
they'll be like, what can we do? Like,
we're gonna get overrun by idol worshipers. They'll
depose the king and they'll take the reins
of the state and they'll they'll run it,
on a military. Like, basically, like like a
medieval type military dictatorship, which is efficient. It's
very efficient. And because they're much more pious
people, they're not born into aristocracy. They're not
born into money and, like, pleasure and wasting
money on stupid things, you know, like on
luxury types of things. Generally, they're very good
rulers.
And, they like in Egypt, they will demolish
the
the the, like, whatever, patrician Arab aristocracy. They'll
tell the people of all the high lineages
and tribes, we could give less of a
damn about you. And the new, like, the
new, like, enfranchised class,
becomes because they're more concerned with Deen than
they are concerned with, like, whatever, like, the
the the lineages of the Arabs or whatever.
And so,
the story that I wanted to tell was
the the,
sultan
Iltamesh,
his sheikh died.
His sheikh was one of the great mashaikh
of the the era
and
he he made a when he died that
my janazah should be prayed by someone who
never saw the aura of a of a,
of a non Maher woman
and that never missed a
Salatin congregation since he was a balir,
since he was a hit the age of
puberty, and never missed the
the the sunnahs of Asr.
And they they combed to Delhi looking for
somebody like that, and they couldn't find him.
And finally, you know, the sultan is like,
you know, like, he he steps forward in
the Majma, and he says to the, you
know, to the sheikh that you like, you
revealed my secret in front of everybody. Like,
Allah forgive you, you revealed my secret in
front of everybody. He led the sultan.
And so we have we have pious people
like that who who rule as well.
The point is is this is that why
is the messenger of Allah sallallahu alaihi wa
sallam saying may Allah have mercy on the
the the one who prays for rak'az before
Asr.
In general, nowadays, like, man, sunnah is just
like
sunnah is just like a synonym for, like,
it's not gonna happen.
You know, like, we're not gonna do it.
But, like, look at the look at the,
the love of the prophet sallallahu alaihi wa
sallam and the desire and the dua that
he gives for the person who,
for the person who, who who keeps his
sunnah, you know, at a time where people
waste it. Like, I recognize the fact that,
like, the people in this room how am
I gonna ask you guys to pray your
sunnah before Asr when, like, I oftentimes skip
them myself? You know what I mean?
All of us don't feel. But it's at
some point or another, it's
it's something when you think about it that
way that the messenger of Allah salallahu alaihi
wa sallam, he inaugurated these sunan for the
benefit of the ummah and he wished that
they would be held on to. And he
made dua for those people. Then the person
is like, one day, like, if you're like,
oh, look, salat is at 325 and I
find myself at the Masjid at 3 20.
Like, you're like, you know, I may as
well. Instead of checking my Facebook or, like,
Twitter for, like, the 20 millionth time, like,
this hour,
let's just go ahead and pray for it
just, you know, just so that we can
show face on the day of judgment, you
know, like, that we did it at least
once, you know.
That a person should have, like, a good
feeling toward it, not feel like it's, like,
a pious waste of time or something like
that.
So,
he mentions and he said that it's that
a person should also likewise pray for rakaz
before before Asar. The fact with the madhab
is that it does not have to be
4. The sunnah is fulfilled by 2, 4,
6, 8.
As many as a person wants to do
or as few, and they should be done
2 by 2.
So,
he says that the the the
is prayed just like the is, but the
the should be longer. They should be, like,
longer like like
slightly shorter than Fajr. As long or slightly
shorter than Fajr.
Whereas Asar, the Surahs are shorter.
They should be from the Pisal al Mufasal,
either from the Osat or from the Pisal
al Mufasal, like like
So that's the way that the, the Asar
prayer is prayed. Are there any questions?
Yeah.
So for the 4,
something for Asar, how does that fit into
the 12 recaps on? See, that's the thing.
The hadith of the 12, the meaning of
the hadith is what?
The meaning of the hadith is what? Is
that that you just prayed 12? Oh, so
how They so maybe the other madhhabs
interpreted as, like, a particular set of 12,
but,
like, Malik, he gave Fatwa that that there
should just be before Lohr, after Lohr, before
Asr, you know, after Maghrib.
So you fit them in however you wish
to. However it makes sense for you.
Because you
this is just my understanding. It was,
2 for puncher,
for That that what you're doing right now,
that's what the Hanafi methadone does. Oh, okay.
Which is fine. And that's cool too. And,
like, you for yourself as, like, an individual,
it's not only okay. It's good to, like,
set a a regimen for yourself
that you stick to because we're all creatures
of habit. And oftentimes, you don't make habits
of these things. You're just gonna,
like, kick the can down the road until
the day is over and then you're gonna
be like, ah, it's not far anyway. You
know what I mean? But, but yeah. The
the 12, you you get them in how
you need to. Okay. Yeah.
So any other questions or should we continue?
Okay.
So then he he mentions about Maghrib.
This is a typo.
And there are a lot of typos there
are a lot of typos in these books
unfortunately.
So the Maghreb has prayed
like,
like the the Asir is with the difference
that there's 3 rakas instead of 4.
You you read the fatiha and the,
the another surah, a short surah
in the,
in the first two rak'ahs in the fatiha
quietly,
only in the third.
And then a person makes the shahood, a
second time in the 3rd raka and then
they say salaam.
So,
the sunnah in Maghrib is that the the
recitation should be short.
So imagine if one person reads a short
recitation and Maghrib and one person reads a
wrong long recitation, which one will receive more
reward?
The short one. The short one because you're
doing what the prophet
did. It's good though, but, like, you know,
if you do it with that intention. So
a person should know what the sunnah is
so that they can practice it and they
can receive the reward for it.
The reason the reason that Maghrib is short
was mentioned earlier,
in a dars that I gave several months
ago, which is that the the time of
Maghrib is,
a a like, it's it's all diminishing. It's
all immediate.
So unless you're actually traveling or you have
some sort of, like, medical excuse or whatever,
when Maghrib comes in, you should pray right
away.
It's excused enough time to make wudu and
like prepare, you know, yourself, but like basically,
it's the time of Maghrib is it's a
very short time. And a person should pray,
within that time. And if they delay beyond
it, it's it's, like they missed the prime
time for it.
So, the Maghrib prayer is is the the
summary is that the Maghrib prayer is a
short prayer.
So he mentions this he mentions that that,
there are 2,
There are 2 rakas
that a person should pray after madrib.
So that means that a person should pray
at least 2 rakas after madrib.
There is a a a qol there is
an
opinion,
there is an opinion that
that those 2 rak'ahs are also
in the same status of a rakiba like
the 2 rak'ahs before Fajr, although the fatwa
is not on this opinion.
The prophet sallallahu alaihi wa sallam almost never
missed these 2 Raqqas if ever.
After after Maghrib there's a hadith of the
prophet, sallallahu alaihi wa sallam, narrated by Abdul
Razzak in his Jamiyah.
He said,
He said that whoever prays 2 rakas after
Maghrib,
those 2 rakas will be recorded in the
highest part of Janatul Firdos.
And,
the sheikh,
sorry, Razeen.
He narrates in his jama'ah.
And Razeen is a famous Mujadid.
His book is only in manuscript. It's not
been published yet.
And it's actually referenced by a number of
other Mujadidin and published books.
The only reason I know about it is
because it's referenced in other books. Although, the
Razin is still in manuscript,
in manuscript form. One might ask why isn't
it a bit, like, put together and printed?
I don't know because everyone's busy becoming a
doctor and engineer. I don't know. People are
playing basketball. I have no idea, you know,
why.
But, you know,
still the the the top class olamas still,
you know, will read the manuscripts as well,
to this day.
But at any rate, it's, it's narrated that,
by in Razeen's
Jamia
that, the the prophet Sallallahu Alaihi Wasallam said,
He said that hasten to praying 2 rak'at
after Maghrib because
the time of them is,
it elapses with the time of the farth.
And a possible meaning of this is that
the deed the deed is,
escalated with with the with the fard. Meaning,
if you wait afterward like it's as if
you missed a time.
Ibn Abizaid,
continues, he says
that,
and as as much as a person can
increase,
over the 2, then there's good in it.
Whoever prays
20
after Marib,
Allah Ta'u will build that person a house
in Jannah.
If a person prays 6 after Maghrib, then
that's good as well.
So there are 3 hadiths about the reward
of praying 6 rakaat
after,
after Maghrib.
One is that whoever prays after Maghrib, 6
rakat, such that they that between the Maghrib
and between the finishing of the 6 rakat,
a person doesn't speak any evil, any ill,
and I would think that reading things on
your phone that are evil is included in
that. So that a person shouldn't look at,
like, the the the
or shouldn't text stupid things or LOL and
this and that type of nonsense back to
each other. They should focus. It should be
like one package.
Whoever prays 6 after Malab 6 rakat and
he doesn't speak evil between them,
those 6 will
equal for him,
the the worship of
12 years.
And,
it's written in the in the
commentaries that this is 12 years of the
Banu Israel, meaning those people who would
make jihad fisabilillah in the day and pray
in the night.
And the hadith has narrated that whoever prays,
after maghrib 6 rakaat,
that person's
sins will be forgiven even if there is
numerous of the bubbles of froth on the
ocean,
and it's narrated that whoever prays 6 rakaat
after Maghrib,
before,
speaking.
That person, their,
sins are forgiven,
their sins of 50 years are forgiven.
Obviously, that's,
predicated on making tawba from major sins and
and and making right,
those transgressions and wrongs that you did, against
other people.
That the sins that are that are not
major sins or the sins that are major
sins that are toba that that a person
made toba from and, didn't and, like, don't
involve the rights of others, those sins will
be forgiven. And those sins that involve the
rights of others, you
fix the rights of others, the part of
them that are,
connected with the right of Allah, Allah will,
Allah will forgive them.
So this is good.
People do some dumb stuff, you know.
Someone is, like, watching something that they shouldn't
be watching. Somebody's smoking something they shouldn't be
smoking, which is basically everything. Somebody's shooting up
something that shouldn't be shooting up. Somebody's like
talking to someone they shouldn't be talking to.
Someone's doing other fun activities with people that
they shouldn't be doing. Someone's backbiting another person.
Somebody's doing God knows people do all kind
of crazy things. Somebody's
eating the money, you know, you know, like
eating ill gotten money, you know.
Obviously, if you're, you know, if you're if
you're stealing from someone, you have to return
the money to them. But there are some
things that are like, antarabi, like people, like,
if you sell sell a, you know, like,
I don't know,
like a bank loan to somebody who's not
a Muslim or whatever, as they did it
knowing what the transaction is, then there's no
it's not considered a loan that you have
to return to that person. But, like,
it's a sin nonetheless. Right? People are doing
all sorts of sins. If a person does
bad things, let them make toba and stop.
If the stigma of the sin, like, stays
with them,
then this the deen has so many things
like this. Like, you know, the person slips
up and does something stupid, then go, like,
it's Masha'a, go pray Maghrib in the masjid
and pray 6 rakaz afterward, you know? And
then, like, try not try try to do
better tomorrow. Try not to do what you
were doing last night tomorrow, you know? And
toba the thing is with toba, toba is,
like,
part of toba is you actually have to,
like, at least make a good faith effort
not to do the sin again.
You know?
A person shouldn't delay making toba because of
the fear that they might fall into the
sin again. That fear is real always.
And so if a person had to be
able to guarantee that they won't do it
again, then no one would be ever to
make able to make toba ever. But it
should be a good faith effort at least.
But don't make the toba of, what,
Fuday bin Ayad says, like, the the the
the the, like,
thief thief's
Tawba, which is to say, oh, you Allah,
forgive me. I turned to you in repentance,
and you already have planned when you're gonna
do the thing again next time.
But, like, you know, obviously, that was not
withstanding. If you make tawba from a thing,
then, like, do something like this.
Follow a good,
bad deed with a good deed so that
Allah may erase and efface the the evil
effect
of a bad deed on a person's heart
and from a person's
book of deeds.
And in general, so he mentions that in
general, it's good that a person should
pray, between Maghrib and Isha.
And he narrates the Hadith of the prophet
sallallahu
alaihi wa
sallam.
The prophet said that you should, you know,
like you should take responsibility
to pray between Maril Ibrahim and Isha because
it will,
unburden from a person, throw away from the
slave
the falsehood
and, idleness, like stuff person does during the
day that, like, doesn't befit a person who
worships Allah Ta'ala
and,
lets the last part of the day become
clean then.
And he said that the best hours many
people pass them in heedlessness,
which is the salat between Maghrib and Isha.
And,
Sunnahudayfatuh-
Hudayfatuhl yaman
This
is a Nisai narrates Nisai narrates with a
good with a good chain of narration that
Hudayfatubluliaman
radiAllahu anhu said that I came to the
prophet sallallahu alaihi wa sallam, and I prayed
Maghrib with him, and he prayed all the
way until Isha.
So this is also something the prophet sallallahu
alaihi wa sallam needs to do. For even
from our masha'aif in the Indian subcontinent,
Sheykhul Hadis
He mentions that when he was a young
man,
he would see his father and his uncles
pray between,
and
he said that I would join them and
try to pray the whole time and they
would yell at me that you have you're
a student of knowledge. You have to study
your dars. You know, don't start doing all
this stuff right now. Otherwise, you're gonna, like,
never learn anything, you know. But the point
is is what, you know, he said that
I saw my elders doing this thing and,
like, you know, he I was attracted to
it. Because I was a student of knowledge
at that time, remember the studying knowledge is,
after the Fard the Fard, everyone has to
do, but after the Fard, studying knowledge is
the highest road to
to the pleasure of Allah. The farth part
of knowledge is higher than the farth part
of ibadah because what's the farth part of
their knowledge is a person's akhidah without which
the salat is not valid anyway.
And the nafil part of knowledge is greater
than the nafil part of ibadah.
But, like, you know, there's a time at
which a person has, like, learned as much
darsas as they're gonna learn in the day,
and then they should
When you're when you're done with one
way of pursuing the pleasure of Allah, then
you take rest in
another
in another. So, but this is the this
when everything's said and done, when you learned
what you need to learn and all that
other stuff, this is the sunnah of the
prophet sallallahu alaihi wa sallam that between Maghrib
and Isha, this is a a time for,
this is a time for
for worship.
I think that's inshallah. That's that's good for
today.