Hamzah Wald Maqbul – Mlik Fiqh Takbr alIhrm ICC 09182019

Hamzah Wald Maqbul
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The speakers discuss the importance of writing the book of the cultural norm of theayed of the book of the flu, which is considered impermissible. They also discuss the use of "by" in Arabic language and the importance of praying for the Lord. The speakers emphasize the need for legal reasons for people to not feel like they are not getting any benefit from actions and discuss issues related to the church's stance on having a gap in the prayer. They also touch on hesitation and preferences of the Fat wa of Malik, which are mild and mild.

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			With regards to the the,
		
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			extras, what they call, superarogatory
		
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			or extra prayers, and the sunnah prayers.
		
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			And so before we start this, I want
		
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			you to appreciate a couple of things. One
		
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			is that the
		
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			the the the order of the book is
		
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			like a rational order. Obviously, we didn't start
		
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			the book from the beginning, but this is
		
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			one of the hallmarks of the the books
		
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			of our tradition is that they're laid out
		
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			in rational order.
		
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			So
		
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			the first issue is what? So you should
		
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			be a Muslim. That's why the first chapter
		
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			of this book is.
		
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			Then thereafter,
		
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			a person must enter into ritual purity in
		
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			order to be able to pray.
		
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			And once they're in ritual of purity, the
		
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			prayer is not obligatory until the time comes
		
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			in. That's why we talked about first the
		
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			the prayer times, and then we talked about
		
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			the adam and the ihama because they come
		
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			before chronologically before the salat, and now we're
		
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			gonna talk about the salat. One interesting thing
		
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			is that the the, you know, in line
		
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			with this this concept of,
		
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			you know, writing the book in rational order,
		
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			The Muwata of Imam Malik itself, Imam Malik's,
		
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			book of,
		
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			of
		
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			of a collection of hadith pertaining to the
		
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			issues of 5th. The Muwatha of Imam Malik
		
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			itself actually, the first chapter of the Muwatha
		
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			is interesting. The first chapter of the Muwatha
		
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			is about the the the, prayer times.
		
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			Why?
		
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			Because in that conception,
		
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			the wuvu and the the rusl and the
		
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			ritual purity is not wajib on a person
		
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			until the prayers come in.
		
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			But the point of mentioning this is that
		
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			the uleman, the masha'if, even from the time
		
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			of the salaf, from very early, Malik is
		
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			a student of the students of the Sahaba.
		
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			He's a student of the children of the
		
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			Sahaba radiAllahu anhu. Even from that
		
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			time, and the Muwata is really the first
		
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			famous book after the Quran. It's the first
		
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			famous book that was compiled compiled in the
		
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			Ummah and still survives to this day. There
		
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			maybe have been other books that were compiled,
		
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			but they're not really like, they become subsumed
		
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			into other works. But Muwata is a is
		
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			a very early work. After the Quran, it's
		
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			like the earliest work. And are you know,
		
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			already at that time,
		
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			they're thinking about things in rational order,
		
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			And this is not an innovation of theirs,
		
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			rather it's because this is the the teachings
		
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			of Nabuwa are
		
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			intuitively, they they they're like that. So you
		
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			see,
		
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			you know, even from the first revelation,
		
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			That the command to purify yourself
		
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			precedes
		
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			the command of prayer.
		
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			And so this is a this is a,
		
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			like, a hallmark of our tradition looking looking
		
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			at things through a rational
		
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			lens. If the questions are clarifying, then I'll
		
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			take them now. If they're, like, just, like,
		
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			on top of the material we're talking about,
		
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			then we'll have time for them at the
		
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			end. Is that is that okay? Yeah. Yeah.
		
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			Is it a clarifying question?
		
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			That was about prayer but
		
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			you can wait.
		
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			Well, That the
		
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			the the beginning of the salat
		
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			is known as the Takbiratul Haram or the
		
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			Takbiratul Tahrim.
		
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			So haram means what? Haram means impermissible, like,
		
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			in whatever general parlance. Right?
		
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			But the the actual, like, meaning of haram
		
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			is something that's
		
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			something that's sacred. So the idea is the
		
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			reason we say things are that are impermissible
		
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			are haram in that sense is that it
		
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			it is like a sacred,
		
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			thing that Allah has forbidden you from touching
		
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			or a boundary that Allah has forbidden you
		
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			from crossing. Otherwise,
		
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			the word haram in and of itself in
		
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			its most basic meaning doesn't have, it doesn't
		
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			mean something illicit. It just means a boundary
		
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			that shouldn't be crossed.
		
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			Otherwise, it would make no sense for the
		
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			Masjidul Haram to be
		
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			Masjid al Haram because it's obviously not impermissible,
		
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			but it's sacred. That's why it's called that.
		
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			Right? So the beginning of the prayers with
		
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			what they call the takbiratulih
		
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			haram, which literally translates to, like, the Allahu
		
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			Akbar of sanctification.
		
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			That when you say Allahu Akbar, the prayer
		
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			starts and it's like a boundary between what's
		
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			not the prayer and what's the prayer,
		
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			And it is a, it's considered to be
		
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			it's considered to be a rukan of the
		
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			of the salat, meaning it's a it's an
		
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			integral part of the salat. If you don't
		
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			say it, the salat is not valid.
		
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			And there are things before the Takbir of
		
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			the Haram
		
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			that, are permissible. For example, eating and drinking
		
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			or speaking to somebody, or moving around looking
		
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			left and right, or whatever. These things are
		
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			permissible in the sharia. Once you say the
		
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			allahu akbar, all of these things become haram.
		
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			And so this is one of the things
		
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			that that that the ulema mentioned is that
		
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			the the prayer is like an apex,
		
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			apex act of worship.
		
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			So all of those things that are impermissible
		
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			in another act of worship, like, say, for
		
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			example, in fasting.
		
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			Anything that will break your fast, it will
		
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			also break your prayer. If you eat, drink,
		
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			whatever, all of those things. So the Takbirat
		
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			al Ihram is
		
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			is like for the salat, what putting on
		
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			the Ihram in Hajj is for Hajj.
		
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			That it it it kinda narrows the focus
		
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			of what you're allowed to do until that,
		
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			that salat is discharged. Yes?
		
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			What about how there's things that are, like,
		
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			recommended and advised against? Like, they say don't
		
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			eat garlic because the Malaika wouldn't like. So
		
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			if you have, like, ancillary questions that are
		
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			not relevant exactly to what we're talking about,
		
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			we'll have time at the end and shall
		
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			offer that. I was just wondering why there's
		
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			things that are around and a lot but
		
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			then things that are in between.
		
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			Can we get to it at the end?
		
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			Otherwise, the because what hap what happens is
		
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			if you open the questions up, like, outside
		
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			of the topic, then there's never gets the
		
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			never there's never gets finished.
		
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			The cascade of questions is like, it's endless.
		
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			I apologize.
		
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			We'll get we'll make time for it.
		
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			So this first issue is an issue that,
		
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			is mentioned in the different books of the
		
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			different madahib that a person has to say,
		
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			Allahu Akbar. So the fatwa of Malik
		
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			is that you have to say Allahu Akbar
		
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			and no other
		
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			expression will suffice. If you say Allahu Kabir,
		
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			Allah is great.
		
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			Akbar is the specifically the the the superlative
		
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			form,
		
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			or, the comparative form at any rate.
		
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			If you say in a different form the
		
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			same word, but in a different in a
		
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			different, wazen, in a different,
		
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			pattern. Or if you, for example, say a
		
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			different word that has the same meaning, but
		
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			it has a different root, like Allahu Avam.
		
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			Allah is like the greatest but, like, using
		
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			a different slightly different expression.
		
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			It doesn't count. So this is the this
		
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			is the fatwa of Malik that you can
		
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			only say Allahu Akbar. On the extreme other
		
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			side, which Shem Moussa is a little busy
		
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			today. He said he'll try to make it
		
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			to the tail end of class, but,
		
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			it would have been interesting for him to
		
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			be here. On the extreme the other extreme,
		
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			what do we have? We have the Hanafi
		
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			Madhab, which not only allows other equivalent expressions
		
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			that mean similar things,
		
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			but,
		
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			but but he even allows that a person
		
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			who is, for example, a new Muslim and
		
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			and not versed in things, that he can
		
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			say that the ihram in his own language.
		
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			In fact, there is, Imam Abu Hanifa makes
		
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			some he makes some,
		
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			riyyah or some, like
		
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			wiggle room or space for a person even
		
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			to say the entire salat in their own
		
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			language
		
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			if they're not able to learn how to
		
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			say the salat in Arabic or until they're
		
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			able to learn the salat in Arabic. So
		
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			for the first couple of days, the nobody
		
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			from the says that you don't have to
		
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			pray,
		
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			but, like, a person's, like, well, I don't
		
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			know how you know, not everyone's gonna be
		
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			able to do the and,
		
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			You don't remember that stuff, like, right off
		
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			the bat. Right? So Abu Harifa he made
		
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			the he made the,
		
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			the
		
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			the dispensation for an ajami, for a non
		
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			Arab,
		
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			that not only the takbirah salih haram can
		
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			be said in a different language, but in
		
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			fact, the entire salat can be said in
		
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			in a different language
		
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			only until only until a person is able
		
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			to learn
		
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			the salat in Arabic. So it cannot go
		
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			on indefinitely.
		
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			You cannot have, like, in Pakistan, people are
		
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			praying in Urdu in Turkey, they're praying in
		
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			Turkish and Indonesia, and they're praying in Indonesia.
		
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			It doesn't you can't you can't do that.
		
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			But
		
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			there is for the for that first amount
		
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			of time when a person is a Muslim,
		
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			or sometimes this happens as well. There are
		
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			people who become they accept Islam
		
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			because they read a newspaper article,
		
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			and they live in, like, Bolivia. You know
		
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			what I mean? Before the Internet. That person,
		
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			you know, for them, it may be permissible
		
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			for some time.
		
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			And,
		
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			you know, there are proofs on both sides.
		
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			Like, if a person were to say, well,
		
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			that's completely invalid. That's the fatwa of Malik
		
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			and it's a fatwa really of of of
		
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			the other
		
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			the other other other than Abu Hanifa,
		
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			and the proof is is very clear that
		
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			nobody ever prayed the salat in other than
		
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			Arabic. I I see you, and so I'll
		
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			get to you. Nobody prayed the salat in
		
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			other than Arabic ever, and,
		
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			and
		
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			the acts of worship, there's like, is
		
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			not allowed in them. You the acts of
		
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			worship, the law with regards to the acts
		
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			of worship as opposed to transactions and other
		
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			things is that, that the acts of worship
		
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			are done in a set form,
		
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			and anything other than than is haram. You
		
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			can't really, like, make up your own your
		
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			own thing when as you go along. But
		
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			the the the point that Abu Hanifa is
		
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			making,
		
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			again, I don't follow this madhhab, but I
		
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			appreciate that there's some some some basis to
		
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			the point. The point is is that
		
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			the physical
		
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			words of the Arabic language are not what
		
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			makes the salat the salat.
		
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			Rather, the physical words, the physical postures,
		
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			the the the movement from from from position
		
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			to position, the facing physical facing of the
		
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			qiblah,
		
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			that's not, that's, those are just like a
		
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			prelude to what the actual salat is. The
		
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			salat is what? It's a faith. It's a
		
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			reception of of nur that comes from
		
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			Allah onto the heart
		
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			and aid from Allah that comes into a
		
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			person's body and into their spirit at certain
		
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			appointed times, of the day,
		
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			that a person receives.
		
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			And in that sense,
		
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			the person who prays
		
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			in even in a different language or the
		
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			person who prays and they don't know what
		
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			direction the tabla is, so they face a
		
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			direction and they still don't like, the direction
		
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			happens to be wrong.
		
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			That person will still receive part of that
		
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			nur even though it's a violation of the
		
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			sacred law. It's a violation of the, of
		
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			the sharia
		
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			to do it in a way other than
		
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			the the way the prophet
		
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			did. Just like, for example, the masjid has
		
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			a dinner. Right?
		
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			Not right for you to, like, cut in
		
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			line. You should wait in line for your
		
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			turn. You should put the the food in
		
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			a plate instead of taking it inside of
		
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			your hand. There's, like, a number of, of
		
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			of things like that. But if a person
		
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			violated those rules, they'll still eat. Right?
		
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			And so,
		
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			you know,
		
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			there are very exceptional cases. They're exceptional. They're
		
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			not the rule. They're exceptional cases. What if
		
00:11:07 --> 00:11:09
			someone is starving to death and there's no
		
00:11:09 --> 00:11:11
			more plates left? Then if that person were
		
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			to grab a samosa and just eat it
		
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			with their hand in order to stay alive,
		
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			nobody would think it's unreasonable.
		
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			So as an exception, Abu Hanifa, his fatwa
		
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			recognizes that the the the reality the inner
		
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			reality of the salat is something that's completely
		
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			spiritual.
		
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			And the the the physical
		
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			trappings that come with it, they aid in
		
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			in a person's reception of that of that
		
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			spiritual
		
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			blessing properly,
		
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			but they are not in and of themselves
		
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			what the what the salat, is primarily. In
		
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			a secondary sense, maybe they are, but primarily
		
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			that's not what the what the salat is.
		
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			And a person whether or not they agree
		
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			with the fatwa, of, like, you know, letting
		
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			someone pray in Farsi or whatever,
		
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			you know, that's a that's a, that's a
		
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			point that I think everybody should and can
		
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			appreciate.
		
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			And, for that sense, even a person who
		
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			prays their salat in Arabic from the beginning
		
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			to the end, if they're not receiving that
		
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			spiritual,
		
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			faith and, outpouring and effluence of the divine
		
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			grace in their salat. Their salat is pointless
		
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			even if they have good tajwid and they,
		
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			you know, face the qibla within, like, you
		
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			know, 0.01 variance of,
		
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			of of error, etcetera. Yes.
		
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			What about, like, with transliterations?
		
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			Because you said in Arabic. So does do
		
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			you have to sit there and actually, like,
		
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			read Arabic script
		
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			and then pronounce it? No. I mean, the
		
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			salah nobody reads the salah from a book.
		
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			Right? Right. But I mean, before you pray,
		
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			you read an actual Arabic script and then
		
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			you go and you pray it and The
		
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			actual transmission of the the actual transmission of
		
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			the the Quran and of the the entire
		
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			deen is oral.
		
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			But then but then, like, in terms of
		
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			the actual sounds, like, you're still underpronouncing it.
		
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			Yeah. Because, like, I mean, you could send
		
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			there and read a transliteration and one person
		
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			will say and another will say.
		
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			Yeah. So that that's a commandment. It's a
		
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			commandment of the of sharia that a person
		
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			is supposed
		
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			to pronounce the words of the Quran and
		
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			pronounce the words of the, of the of
		
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			the salat,
		
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			as best as they can.
		
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			And so it's the same thing. Imagine someone
		
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			has, like, a lakna in their tongue. They
		
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			have, like, a, like,
		
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			like, some sort of impediment in their tongue
		
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			to be able to pronounce things correctly.
		
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			Plenty of people have those. Many Arabs have
		
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			them as well. You know? Like,
		
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			the there are,
		
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			interesting stories about, like, orators in the past,
		
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			somebody who cannot say the letter
		
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			properly. So they'll say like French people or
		
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			like like Israelis, you know, like, what's his
		
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			name? Ariel Sharon used to get up and,
		
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			you know, talk about the terror and the
		
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			terrorist. You know? Yeah. Right? So, like, you
		
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			know, people have had those things in their
		
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			in their tongue. That's excused if you can't
		
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			help it.
		
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			You know? I mean, I'm not excusing Errol
		
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			Sharon, but I'm just saying if if he
		
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			became a Muslim, if he repented and, like,
		
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			you know, tried to say,
		
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			like, you know, he can you know, if
		
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			if in that hypothetical situation, you'd be forgiven
		
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			for that why because that's something that cannot
		
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			help.
		
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			And so, again, it comes back to the
		
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			same issue that, like, if just because you
		
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			can't say raw properly,
		
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			doesn't mean that reading the Quran all of
		
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			a sudden becomes pointless for you.
		
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			You. You still receive the blessings of reading
		
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			it, but if you can say it properly,
		
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			it's better. There's more blessing in it, there's
		
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			more reward in it. Because there's 2 things,
		
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			1 is the spiritual blessing that you receive
		
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			for doing something, and the other is a
		
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			reward you'll receive on the day of judgment.
		
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			So this is one of the you know,
		
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			like, for for example, a person
		
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			a person,
		
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			prays prays and they didn't know that they
		
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			had wudu, or that they didn't have wudu.
		
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			They find out that they didn't have wudu.
		
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			Allah will still reward them for the prayer
		
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			because their intention was to pray. They just
		
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			didn't remember, or they they didn't know that
		
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			they didn't have
		
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			However, in this world, it's quite likely that
		
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			the prayer will have no beneficial effect on
		
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			them spiritually.
		
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			You understand how these 2 these 2 issues
		
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			are separate?
		
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			And, sometimes people will just focus on one
		
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			thing and to the exclusion of the other,
		
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			whereas the sunnah of the prophet
		
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			is to combine between
		
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			in your actions, combine between what is best
		
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			spiritually and physically,
		
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			what's best inwardly and outwardly, what's best for
		
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			this world and best for the hereafter. That's
		
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			the sunnah. That's what we should that's the
		
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			type of thinking that we should all have.
		
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			Because some people are like, well, so and
		
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			so, she doesn't wear hijab, but she's good
		
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			inside. And so and so, she wears hijab
		
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			and she's a horrible Muslim. Right? And it's
		
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			like, okay, I get the point, you know.
		
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			It's like putting, like, having a beard or
		
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			putting a piece of cloth on your head
		
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			doesn't obviate, like, having bad character. But it
		
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			should be obvious to everybody why the sunnah
		
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			is what they should do both at the
		
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			same time that that's superior to all of
		
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			the other either or cases. So,
		
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			yeah. A person should should should do their
		
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			best in whatever they fall short in. They
		
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			should, a, not feel like they're not getting
		
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			any benefit and, b,
		
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			legally, they're not responsible for it. But if
		
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			a person is just lazy, they're cheating themselves
		
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			out of a benefit that they could have
		
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			had. And what about kimpa? Like you said,
		
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			you See, now now you're now you're now
		
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			you're asking things that weren't we're not there
		
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			yet. When we get to that, we'll talk
		
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			about it in great detail. That's what he
		
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			did because he said you have to text
		
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			the right direction.
		
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			The text. And so we'll get there. I
		
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			promise you. And when we do, we'll discuss
		
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			the issue in such a detail, mind numbing
		
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			detail that you'll be like, oh my god,
		
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			like, this is enough and I'll still keep
		
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			going. Inshallah.
		
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			That's that's the issue because if you jump
		
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			from place to place, then you destroy the
		
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			rational order of the of the text and
		
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			then you, what ends up happening is you
		
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			just end up making like a
		
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			garbled mess of the of the of the
		
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			content,
		
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			rather than rather than being able to cover
		
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			it in a in a way that makes
		
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			sense.
		
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			So
		
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			And so the
		
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			the the second sunnah has to do with
		
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			raising a person's hands while they're saying the
		
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			the Takbirah tuliharah.
		
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			Interestingly enough, Abu Hanifa
		
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			he didn't consider the Takbiratul I Haram to
		
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			be part of the prayer. And this is
		
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			another reason that he has a relatively
		
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			lax
		
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			opinion of what you can say in order
		
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			to enter the prayer.
		
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			And so all the other imams, they consider
		
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			not only the Takbirah Talihram, the opening Takbirah,
		
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			the opening Allahu Akbar is part of the
		
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			prayer,
		
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			but,
		
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			they considered it to be an integral. Meaning,
		
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			if you just get up and face the
		
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			people and start saying alhamdulillahi rabbilahi, I mean,
		
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			the prayer is not valid because it didn't
		
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			it never even started, you know. Whereas, Abu
		
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			Hanifa, he has a very simple someone someone
		
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			may ask her, what's your daleel? Because it
		
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			seems like a relatively abstruse point
		
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			that,
		
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			that like, why is he just making it
		
00:17:22 --> 00:17:24
			up? And it has to do with a
		
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			very simple,
		
00:17:25 --> 00:17:26
			a very simple,
		
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			Dalil, which is this is one of the,
		
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			this is one of the,
		
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			in, tafsirs of Surah 2,
		
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			to, that the person has been successful
		
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			who, purifies themselves, and then they mention the
		
00:17:48 --> 00:17:50
			name of their lord and pray.
		
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			That here, one of the tafsirs of,
		
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			taking the name of the Lord and and
		
00:17:58 --> 00:18:00
			then praying is just the Allahu Akbar.
		
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			So the idea is that from the text
		
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			of the Quran itself, it seems that the
		
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			that that that Allah separates
		
00:18:06 --> 00:18:09
			the the saying of from the beginning of
		
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			the prayer. So this is,
		
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			the whiteboard.
		
00:18:13 --> 00:18:14
			She's playing with it. We can get it
		
00:18:14 --> 00:18:18
			next week. But the the the have fun.
		
00:18:18 --> 00:18:19
			I I was a little hard on you
		
00:18:19 --> 00:18:21
			last time, so I'm gonna let you I'm
		
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			gonna let you have this.
		
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			The,
		
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			the
		
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			there's 2 different technical terms with regards to
		
00:18:29 --> 00:18:31
			fit that the the difference between the two
		
00:18:31 --> 00:18:33
			are, is a little bit subtle. One is
		
00:18:33 --> 00:18:35
			what they call like a rukan or a
		
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			farida of of an act, which is an
		
00:18:38 --> 00:18:39
			integral part of the act.
		
00:18:40 --> 00:18:43
			And and the other is what they call
		
00:18:43 --> 00:18:45
			shard, a condition of an act. Both of
		
00:18:45 --> 00:18:47
			them are the same in the sense that
		
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			the act is not valid without them. The
		
00:18:49 --> 00:18:51
			difference between the rukan and the difference between
		
00:18:51 --> 00:18:53
			the shard is that the the rukan is
		
00:18:53 --> 00:18:54
			part of the act and the shard is
		
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			precedes it.
		
00:18:56 --> 00:18:58
			So Abu Hanifa considers the Takbiratul Ihram not
		
00:18:58 --> 00:19:00
			to be part of the salat, he considers
		
00:19:00 --> 00:19:02
			it to be a condition, precondition of the
		
00:19:02 --> 00:19:02
			salat.
		
00:19:06 --> 00:19:08
			Meaning fa, meaning one thing will happen after
		
00:19:08 --> 00:19:11
			the other, which is grammatically, it's it's a
		
00:19:11 --> 00:19:13
			it's a very normal use of the of
		
00:19:13 --> 00:19:13
			the letter fa.
		
00:19:15 --> 00:19:17
			Whereas the other the other,
		
00:19:18 --> 00:19:20
			the other imams say this fa is not
		
00:19:20 --> 00:19:21
			for taqib,
		
00:19:21 --> 00:19:24
			and and this Wadaqar Rasmarabi hee fa salall
		
00:19:24 --> 00:19:26
			doesn't isn't referring to the salat either. So
		
00:19:26 --> 00:19:28
			you can tell how these how these issues
		
00:19:28 --> 00:19:30
			are genuine ambiguities. It's not like someone doesn't
		
00:19:30 --> 00:19:31
			have a.
		
00:19:31 --> 00:19:33
			It's just that the text is there and
		
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			someone may interpret it one way, like,
		
00:19:35 --> 00:19:37
			very reasonably interpret it one way and another
		
00:19:37 --> 00:19:39
			person may very reasonably,
		
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			interpret it interpret it another. And so it
		
00:19:42 --> 00:19:44
			not being part of the prayer or it
		
00:19:44 --> 00:19:47
			being a a a prerequisite or a shout
		
00:19:47 --> 00:19:49
			at the condition of the prayer, but not
		
00:19:49 --> 00:19:51
			actually part of the prayer, opens the door
		
00:19:51 --> 00:19:52
			for some leeway in terms of how it's
		
00:19:52 --> 00:19:54
			performed. Whereas if it was part of the
		
00:19:54 --> 00:19:56
			prayer, it would be like a fixed ritual
		
00:19:56 --> 00:19:59
			performance. Yes? So then, the difference between being
		
00:19:59 --> 00:20:00
			part of the prayer and not part of
		
00:20:00 --> 00:20:03
			prayer. Yeah. So means when when you sit
		
00:20:03 --> 00:20:05
			as as not being part of the prayer,
		
00:20:05 --> 00:20:08
			once you sit, means you enter the state
		
00:20:08 --> 00:20:08
			of prayer. So
		
00:20:09 --> 00:20:11
			Right after it's done. Right after it's done.
		
00:20:11 --> 00:20:13
			Yeah. Then but then, is the is there,
		
00:20:13 --> 00:20:14
			you know,
		
00:20:14 --> 00:20:17
			amount of time that needs to pass or
		
00:20:17 --> 00:20:18
			cannot pass before your
		
00:20:19 --> 00:20:20
			No. It's it's it's immediate.
		
00:20:21 --> 00:20:23
			Once one ends, the other the other other
		
00:20:23 --> 00:20:23
			starts.
		
00:20:24 --> 00:20:26
			What they call it. It's a. Right? The
		
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			the is.
		
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			There's no gap in in between between one
		
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			and the other. And that's
		
00:20:31 --> 00:20:33
			that's that's, again, that's the Hanafi school. The
		
00:20:33 --> 00:20:35
			other schools, they don't, you know, they consider
		
00:20:35 --> 00:20:36
			it to be actually part of the prayer.
		
00:20:36 --> 00:20:38
			Yeah. The prayer of the prayer. So then
		
00:20:38 --> 00:20:40
			thereafter, it's a sunnah to raise your hands,
		
00:20:42 --> 00:20:44
			sunnah to raise your hands when you when
		
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			you,
		
00:20:45 --> 00:20:46
			say to Allahu Akbar.
		
00:20:46 --> 00:20:48
			In the Salat Afard,
		
00:20:48 --> 00:20:50
			this is the only place where raising the
		
00:20:50 --> 00:20:52
			hands is agreed upon by all of the
		
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			Muslims,
		
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			or by all of the Imams at least
		
00:20:55 --> 00:20:57
			of the Ahlus Sunnah. There are some opinions
		
00:20:57 --> 00:20:58
			of the Khawarij, but we're not gonna talk
		
00:20:58 --> 00:21:00
			about them because we don't believe that their
		
00:21:00 --> 00:21:02
			opinions have basis. But the the idea is
		
00:21:02 --> 00:21:04
			that what? That a person should raise their
		
00:21:04 --> 00:21:06
			hands while they're when they're saying Allahu
		
00:21:09 --> 00:21:11
			Akbar. And the the the raising of the
		
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			hands, right,
		
00:21:13 --> 00:21:15
			is a symbol of surrender.
		
00:21:16 --> 00:21:17
			Like, you know, like, you, like, stick them
		
00:21:17 --> 00:21:20
			up. It's a symbol of surrender. So if
		
00:21:20 --> 00:21:21
			you look in ancient,
		
00:21:21 --> 00:21:23
			ancient iconography,
		
00:21:24 --> 00:21:26
			obviously, we don't have icons in Islam, but
		
00:21:26 --> 00:21:28
			if you look in the iconography
		
00:21:28 --> 00:21:31
			of the ancient world, even amongst Moshekin or
		
00:21:31 --> 00:21:32
			the the statues of old,
		
00:21:33 --> 00:21:35
			paintings of old, you'll see that this gesture
		
00:21:35 --> 00:21:38
			of of of, of having the hand open
		
00:21:38 --> 00:21:39
			is like a gesture of submission.
		
00:21:40 --> 00:21:42
			And even even, like, for example, military is
		
00:21:42 --> 00:21:43
			when you salute.
		
00:21:44 --> 00:21:46
			Right? Every military in the world, except for
		
00:21:46 --> 00:21:49
			the American military, when you salute your superior,
		
00:21:49 --> 00:21:51
			you salute with with with the palm of
		
00:21:51 --> 00:21:52
			your hand.
		
00:21:53 --> 00:21:55
			And this is because of an old European
		
00:21:55 --> 00:21:57
			military custom that when 2 armies passed one
		
00:21:57 --> 00:22:00
			another, the victorious army saluted with the back
		
00:22:00 --> 00:22:02
			of its hand, and the, the the the
		
00:22:02 --> 00:22:04
			army that that was defeated saluted with the
		
00:22:04 --> 00:22:06
			front of their hand as a sign that
		
00:22:06 --> 00:22:07
			we're not fighting you anymore, so just let
		
00:22:07 --> 00:22:08
			us pass.
		
00:22:09 --> 00:22:10
			This is one of the many unique things
		
00:22:10 --> 00:22:12
			that Americans think they're special
		
00:22:13 --> 00:22:15
			is that you never salute anyone except for
		
00:22:15 --> 00:22:17
			with the back of your hand because we're
		
00:22:17 --> 00:22:19
			we're number 1, and all the haters can
		
00:22:19 --> 00:22:21
			go, go die if they if they hate
		
00:22:21 --> 00:22:23
			it. Yeah. You guys do that as well?
		
00:22:23 --> 00:22:25
			I'm staying with it. Yeah. Yeah. Straight.
		
00:22:25 --> 00:22:28
			Yeah. Inshallah, we'll go on.
		
00:22:29 --> 00:22:31
			One day, there'll be a rematch. We'll see
		
00:22:31 --> 00:22:32
			how the Spanish salute.
		
00:22:33 --> 00:22:34
			Right?
		
00:22:34 --> 00:22:35
			Yeah.
		
00:22:39 --> 00:22:41
			So so the in according to Malik and
		
00:22:41 --> 00:22:42
			according to Abu Hanifa
		
00:22:43 --> 00:22:45
			the only time you raise your hands in
		
00:22:45 --> 00:22:47
			the salat is when you say, when you
		
00:22:47 --> 00:22:47
			say,
		
00:22:48 --> 00:22:51
			Allahu Akbar in the in the beginning of
		
00:22:51 --> 00:22:51
			the prayer.
		
00:22:52 --> 00:22:55
			There's a difference of opinion, Abu, Imam Shafir,
		
00:22:55 --> 00:22:57
			imam Ahmed Benhambal, they they they say that
		
00:22:57 --> 00:22:59
			the raising of the prayer or the raising
		
00:22:59 --> 00:23:00
			of the hands in the prayer happens
		
00:23:00 --> 00:23:02
			several times. And I'm not here to say
		
00:23:02 --> 00:23:04
			whether it's right or wrong or to, you
		
00:23:04 --> 00:23:07
			know, put one opinion down or the other.
		
00:23:07 --> 00:23:10
			But, this is the one place that all
		
00:23:10 --> 00:23:12
			the 4 imams, they they agree that this
		
00:23:12 --> 00:23:13
			is when a person should
		
00:23:13 --> 00:23:15
			a person should raise their hands. So some
		
00:23:15 --> 00:23:17
			of the ulama, they say that that the
		
00:23:17 --> 00:23:19
			the raising of the hands is a gesture
		
00:23:19 --> 00:23:20
			of submission.
		
00:23:21 --> 00:23:23
			And some of them, they they they they
		
00:23:23 --> 00:23:25
			mentioned that the that
		
00:23:25 --> 00:23:27
			the the raising of the hands is not
		
00:23:27 --> 00:23:28
			for what's in front of you, but what's
		
00:23:28 --> 00:23:30
			behind you, that a person it's like they're
		
00:23:30 --> 00:23:31
			making, they're making
		
00:23:32 --> 00:23:34
			a gesture that they're pushing their duniya behind
		
00:23:34 --> 00:23:37
			them, like throwing throwing something behind their behind
		
00:23:37 --> 00:23:39
			their back. And for that reason, it's narrated
		
00:23:39 --> 00:23:40
			from the Rasul
		
00:23:41 --> 00:23:43
			that the hands when they're raised, it's anywhere
		
00:23:43 --> 00:23:45
			from from here,
		
00:23:46 --> 00:23:48
			which is like the tips of the finger
		
00:23:48 --> 00:23:49
			should be shoulder shoulder length,
		
00:23:50 --> 00:23:52
			all the way to the thumbs being at
		
00:23:52 --> 00:23:54
			the shahmal of the name. So the the
		
00:23:54 --> 00:23:56
			thumbs being at the the the lobes of
		
00:23:56 --> 00:23:58
			the ears, this is the preferred
		
00:23:58 --> 00:24:01
			fatwa of, Imam Abu Hanifa, and the lower
		
00:24:01 --> 00:24:03
			one is the preferred fatwa of Imam Malik
		
00:24:03 --> 00:24:05
			and of the, of the masha'if of the
		
00:24:05 --> 00:24:08
			Athari schools. But that's that's what the like,
		
00:24:08 --> 00:24:10
			that's a person should think about that one,
		
00:24:10 --> 00:24:12
			consider that or or or or or, what
		
00:24:12 --> 00:24:13
			you call?
		
00:24:15 --> 00:24:17
			What what is the word I'm looking for?
		
00:24:19 --> 00:24:21
			That's at any rate, that's what they should
		
00:24:21 --> 00:24:23
			conceive of inside of their inside of their
		
00:24:23 --> 00:24:24
			head when they're when they're when they're doing
		
00:24:24 --> 00:24:27
			that, when they're raising their hands. Yes? What's
		
00:24:27 --> 00:24:29
			the actual beginning of the prayer, though? Because
		
00:24:29 --> 00:24:31
			I've heard people differ. Like, some say, make
		
00:24:31 --> 00:24:33
			the intention, then give the a comma, then
		
00:24:33 --> 00:24:35
			give the The beginning of the prayer is
		
00:24:35 --> 00:24:36
			when you say Allahu Akbar.
		
00:24:37 --> 00:24:39
			That's the beginning of the prayer. No intention
		
00:24:39 --> 00:24:40
			as required.
		
00:24:40 --> 00:24:41
			No. The intention look,
		
00:24:42 --> 00:24:44
			intention there are there are
		
00:24:45 --> 00:24:46
			the intention is something that happens
		
00:24:47 --> 00:24:48
			simultaneously
		
00:24:48 --> 00:24:51
			with the act of saying Allahu Akbar. But
		
00:24:51 --> 00:24:53
			if you just sit here and you're like,
		
00:24:54 --> 00:24:56
			I intend to pray in my head, but
		
00:24:56 --> 00:24:57
			I'm not doing anything. The prayer doesn't start
		
00:24:57 --> 00:25:00
			until you actually say Allahu Akbar. The intention
		
00:25:00 --> 00:25:02
			may be simultaneous with it, but it's it's
		
00:25:02 --> 00:25:03
			an act of the heart. It's not an
		
00:25:03 --> 00:25:05
			act of the limbs. In terms of fiqh,
		
00:25:05 --> 00:25:07
			the fiqh deals with the outward manifestation of
		
00:25:07 --> 00:25:07
			these things.
		
00:25:08 --> 00:25:10
			And then there's there's another set of issues,
		
00:25:11 --> 00:25:13
			which classically we talk about as tasawwuf or
		
00:25:13 --> 00:25:14
			tazgiyah for the people who have, like, an
		
00:25:14 --> 00:25:17
			allergy to that word or whatever. The tasawwuf
		
00:25:17 --> 00:25:17
			of the sunnah,
		
00:25:18 --> 00:25:20
			is dealing with what's inside of the heart.
		
00:25:20 --> 00:25:22
			That's like a separate. It's important. It's part
		
00:25:22 --> 00:25:24
			of the deen as well. But in terms
		
00:25:24 --> 00:25:26
			of fiqh, what we talk about when you
		
00:25:26 --> 00:25:27
			ask what when does the prayer start, like,
		
00:25:27 --> 00:25:30
			if you're, like, watching with a video camera
		
00:25:30 --> 00:25:31
			or whatever. The prayer starts when a person
		
00:25:31 --> 00:25:34
			says Allahu Akbar. The Hanafi doesn't
		
00:25:35 --> 00:25:35
			really
		
00:25:38 --> 00:25:40
			we're gonna get to it. We're not there
		
00:25:40 --> 00:25:41
			yet. Yes.
		
00:25:57 --> 00:25:59
			So, according to Malik, in the Fardh prayer,
		
00:25:59 --> 00:26:01
			a person a person will,
		
00:26:02 --> 00:26:04
			a person will, after saying Allahu Akbar, start
		
00:26:04 --> 00:26:05
			alhamdulillahi
		
00:26:05 --> 00:26:07
			rabbil alamin without a gap. And there are
		
00:26:07 --> 00:26:08
			a number of people who actually came to
		
00:26:08 --> 00:26:10
			me and they asked, like, you do this,
		
00:26:10 --> 00:26:11
			why do you do this? How come you
		
00:26:11 --> 00:26:12
			don't leave a gap in the middle?
		
00:26:13 --> 00:26:15
			And so this is
		
00:26:16 --> 00:26:17
			the the the nasa of the books of
		
00:26:17 --> 00:26:19
			faith. The dalil for it is a a
		
00:26:19 --> 00:26:21
			a hadith that's narrated in the Muwata of
		
00:26:21 --> 00:26:23
			Imam Malik, and it's also narrated in Sahib
		
00:26:23 --> 00:26:24
			Bukhari amongst other books, that that's what the
		
00:26:24 --> 00:26:26
			messenger, used
		
00:26:26 --> 00:26:28
			to do. Now this is an issue that
		
00:26:28 --> 00:26:30
			we mentioned in weeks previous that oftentimes someone
		
00:26:30 --> 00:26:32
			might say, well, there's another hadith in which
		
00:26:32 --> 00:26:33
			it says that the prophet
		
00:26:34 --> 00:26:36
			said allahu akbar and then he read another
		
00:26:36 --> 00:26:37
			du'a and then he would he would start
		
00:26:37 --> 00:26:38
			the fatiha,
		
00:26:38 --> 00:26:40
			and, I'm the first one to accept that
		
00:26:40 --> 00:26:41
			those hadiths, they do exist.
		
00:26:42 --> 00:26:42
			And,
		
00:26:43 --> 00:26:44
			this is an issue that we talked about
		
00:26:44 --> 00:26:46
			last week, that when you have the arud
		
00:26:46 --> 00:26:48
			al athar and akbar, when you have different
		
00:26:48 --> 00:26:51
			narrations that seem to indicate, like, different things,
		
00:26:51 --> 00:26:54
			each of the different madhhabs has a different
		
00:26:54 --> 00:26:56
			way of making tarji, of making,
		
00:26:57 --> 00:27:00
			of of giving priority of one report over
		
00:27:00 --> 00:27:02
			the other, and of of giving preference of
		
00:27:02 --> 00:27:03
			one thing over the other. So none of
		
00:27:03 --> 00:27:05
			the imams say that that that that the
		
00:27:05 --> 00:27:07
			prayer is invalid if you do it the
		
00:27:07 --> 00:27:09
			other way. Malik doesn't say that the prayer
		
00:27:09 --> 00:27:10
			is invalid if you read a dua between
		
00:27:10 --> 00:27:13
			Allahu Akbar and between Alhamdulillahi rabbilalamin,
		
00:27:13 --> 00:27:14
			nor do the other imams say that the
		
00:27:14 --> 00:27:16
			prayer is invalid if you don't read a
		
00:27:16 --> 00:27:18
			dua in the middle. It's just a mild
		
00:27:18 --> 00:27:18
			preference.
		
00:27:19 --> 00:27:22
			However, how is that preference arrived at?
		
00:27:22 --> 00:27:25
			According to Malik, the preference is arrived at
		
00:27:25 --> 00:27:27
			by looking at what the amal is. In
		
00:27:27 --> 00:27:29
			the age of the the the Tabirayn, in
		
00:27:29 --> 00:27:31
			the age of the the successors to the
		
00:27:31 --> 00:27:31
			companions,
		
00:27:32 --> 00:27:34
			Malik would see, is there something that I
		
00:27:34 --> 00:27:36
			see like all the that people are doing?
		
00:27:37 --> 00:27:39
			And if there if it is the the
		
00:27:39 --> 00:27:41
			the or the the the custom of the
		
00:27:41 --> 00:27:43
			people of Medina is universally on one thing,
		
00:27:43 --> 00:27:45
			then he'll say this is a proof that
		
00:27:45 --> 00:27:45
			this,
		
00:27:46 --> 00:27:48
			this hadith takes priority over the other ones.
		
00:27:48 --> 00:27:50
			And so that's what he saw that that,
		
00:27:50 --> 00:27:51
			the masjid of the prophet
		
00:27:52 --> 00:27:53
			and the other masajid,
		
00:27:53 --> 00:27:55
			oftentimes the imams of these masajid were actually
		
00:27:55 --> 00:27:57
			the children of the sahaba radiAllahu anhu. If
		
00:27:57 --> 00:27:58
			all of them agree
		
00:27:58 --> 00:28:00
			on a particular practice, like they they all
		
00:28:00 --> 00:28:03
			would, for example, say, and say,
		
00:28:04 --> 00:28:07
			then he considered this to be a a
		
00:28:07 --> 00:28:09
			a proof that this method is superior to
		
00:28:09 --> 00:28:11
			the other methods. Whereas, Imam al Shafi'i has
		
00:28:11 --> 00:28:13
			a more hadith based approach that which hadith
		
00:28:13 --> 00:28:16
			is narrated through more chains or through better
		
00:28:16 --> 00:28:17
			chains. It's a completely different way of looking
		
00:28:17 --> 00:28:19
			at the, at the issue, but a person
		
00:28:19 --> 00:28:21
			can see some sort of logic or reasoning
		
00:28:21 --> 00:28:23
			in in in both of them and then
		
00:28:23 --> 00:28:26
			prefer 1, you know, whoever the one type
		
00:28:26 --> 00:28:28
			of reasoning appeals to them more than the
		
00:28:28 --> 00:28:30
			other, then that's why the the the Muslims
		
00:28:30 --> 00:28:32
			generally tolerated these types of differences of opinion.
		
00:28:33 --> 00:28:34
			So this comes to the question then, the
		
00:28:34 --> 00:28:36
			other hadith that say that the prophet
		
00:28:36 --> 00:28:37
			did those things,
		
00:28:38 --> 00:28:40
			what what does that even mean? So
		
00:28:40 --> 00:28:42
			Malik would say that those hadith refer to
		
00:28:42 --> 00:28:44
			the the the,
		
00:28:44 --> 00:28:46
			the nafil prayers of the prophet sallallahu alaihi
		
00:28:46 --> 00:28:48
			wa sallam, which is true.
		
00:28:49 --> 00:28:51
			In in in the sense that there are
		
00:28:51 --> 00:28:53
			many hadiths, it's not narrated like, say, saying
		
00:28:53 --> 00:28:55
			Abdul Abin Abbas when he was a kid,
		
00:28:55 --> 00:28:57
			like, literally, like the what what what's your
		
00:28:57 --> 00:28:59
			daughter's name? Nurul. Nurul Huda. That's like a
		
00:28:59 --> 00:29:01
			very heavy name for for for a little
		
00:29:01 --> 00:29:03
			kid, masha'Allah. We'll just say Nurul for now.
		
00:29:03 --> 00:29:05
			So, like, it's like he was Abdullah bin
		
00:29:05 --> 00:29:05
			Abbas
		
00:29:07 --> 00:29:07
			He,
		
00:29:09 --> 00:29:11
			he was like this age and he spent
		
00:29:11 --> 00:29:12
			the night with his aunt aunt, Mimuna. She
		
00:29:12 --> 00:29:13
			was his kala.
		
00:29:13 --> 00:29:15
			Right? Umul Fadhu, the mother of Sayna Abdullah
		
00:29:15 --> 00:29:16
			bin Abbas
		
00:29:17 --> 00:29:19
			was the sister of Mimuna, the Umul Mumineen.
		
00:29:19 --> 00:29:20
			So he just went to spend the night
		
00:29:20 --> 00:29:22
			at his father's house, and the prophet
		
00:29:22 --> 00:29:23
			it was his turn to stay the night
		
00:29:23 --> 00:29:25
			with her because she was married to the
		
00:29:25 --> 00:29:26
			prophet
		
00:29:27 --> 00:29:28
			And so,
		
00:29:28 --> 00:29:31
			he mentions that, like, the Rasul sallallahu alaihi
		
00:29:31 --> 00:29:32
			wa sallam woke up and I prayed with
		
00:29:32 --> 00:29:34
			him and he describes the prayer in a
		
00:29:34 --> 00:29:35
			great amount of detail.
		
00:29:35 --> 00:29:36
			And,
		
00:29:36 --> 00:29:39
			but he describes the so many extra duas
		
00:29:39 --> 00:29:41
			that a person usually doesn't read in the
		
00:29:41 --> 00:29:42
			in the normal salat,
		
00:29:42 --> 00:29:44
			and he mentions the prayer was so long
		
00:29:44 --> 00:29:45
			that the prophet
		
00:29:45 --> 00:29:47
			went into sajdah, and as a little kid,
		
00:29:47 --> 00:29:49
			like, I wonder is he still alive, you
		
00:29:49 --> 00:29:51
			know, because he's in sajdah for so long.
		
00:29:51 --> 00:29:52
			And so Malik
		
00:29:53 --> 00:29:54
			if, you know, asked, okay. Well, why is
		
00:29:54 --> 00:29:56
			it that this hadith is is Sahih hadith?
		
00:29:56 --> 00:29:59
			It's a correct hadith. Nobody disputes its correctness.
		
00:29:59 --> 00:30:02
			Why is it that that nobody acts on
		
00:30:02 --> 00:30:03
			it? And so is it maybe maybe this
		
00:30:03 --> 00:30:06
			is something that's for the for the, for
		
00:30:06 --> 00:30:07
			the nafil prayer, the extra prayers, and not
		
00:30:07 --> 00:30:08
			for the father. Yes?
		
00:30:09 --> 00:30:11
			Is there actually reasoning behind the dua? Because
		
00:30:11 --> 00:30:14
			people say when you're praying, it prevents you
		
00:30:14 --> 00:30:16
			from sinning. So how could shaitan get you
		
00:30:16 --> 00:30:18
			if you're saying, oh, I mean, when when
		
00:30:18 --> 00:30:19
			you say
		
00:30:19 --> 00:30:21
			shaitan or regime, why do you need to
		
00:30:21 --> 00:30:24
			say that if you're actually So when you
		
00:30:24 --> 00:30:26
			ask for something in the prayer, is the
		
00:30:26 --> 00:30:27
			is the dua only for when you're in
		
00:30:27 --> 00:30:29
			the prayer or is it for, for other
		
00:30:29 --> 00:30:30
			times as well?
		
00:30:32 --> 00:30:34
			This the whole the whole concept of prayer
		
00:30:34 --> 00:30:36
			is what? Is that a person goes it's
		
00:30:36 --> 00:30:38
			actually it's written in in in the the
		
00:30:38 --> 00:30:40
			the chapter with regards to wudu
		
00:30:41 --> 00:30:41
			is,
		
00:30:44 --> 00:30:46
			that this is your appointment with the Lord
		
00:30:46 --> 00:30:48
			because the prayer who the person who's praying,
		
00:30:49 --> 00:30:51
			is to, like, to speak to somebody up
		
00:30:51 --> 00:30:53
			close. That the person who is praying is,
		
00:30:53 --> 00:30:56
			like, speaking and coming into the the proximity
		
00:30:56 --> 00:30:57
			of the divine presence
		
00:30:58 --> 00:31:00
			and speaking up close. Right? So when you
		
00:31:00 --> 00:31:00
			ask
		
00:31:02 --> 00:31:03
			for okay, you're probably not gonna be robbing
		
00:31:03 --> 00:31:05
			a liquor store while you're doing your 4
		
00:31:05 --> 00:31:06
			rakas. Right?
		
00:31:06 --> 00:31:09
			Right? Yeah. But you're not just asking for
		
00:31:09 --> 00:31:11
			that time. You're asking for the other times
		
00:31:11 --> 00:31:13
			that you're not there. It's like, imagine you
		
00:31:13 --> 00:31:15
			have an appointment tomorrow with Donald Trump. You
		
00:31:15 --> 00:31:17
			know, you and Jared Kushner went to, like,
		
00:31:17 --> 00:31:20
			elementary school together. And so he's like, you
		
00:31:20 --> 00:31:22
			know, hey, you're a bang up guy, you're
		
00:31:22 --> 00:31:23
			a terrific guy, you're wonderful, you know, I'm
		
00:31:23 --> 00:31:26
			a big fan of Muslim or whatever. And
		
00:31:26 --> 00:31:27
			you you tell me whatever you want and
		
00:31:27 --> 00:31:29
			I'll give it to you. You're not gonna
		
00:31:29 --> 00:31:30
			just ask for a cup of tea. You're
		
00:31:30 --> 00:31:32
			gonna ask for something you might need tomorrow
		
00:31:32 --> 00:31:33
			and next year and the day. You know
		
00:31:33 --> 00:31:35
			what I mean? So and if that's that's,
		
00:31:35 --> 00:31:37
			you know, the the the orange haired, man
		
00:31:37 --> 00:31:40
			maniac, then imagine the you
		
00:31:40 --> 00:31:42
			make duas for things in the prayer, but
		
00:31:42 --> 00:31:43
			they're not just for while you're in the
		
00:31:43 --> 00:31:45
			prayer, they're for for for the whole your
		
00:31:45 --> 00:31:48
			dunya and your akhirah. Someone had a question?
		
00:31:49 --> 00:31:51
			No? Okay. So, he says he says that
		
00:31:51 --> 00:31:54
			you he says that you just go from
		
00:31:54 --> 00:31:59
			The other imams, they descent with Malik in
		
00:31:59 --> 00:32:00
			this matter.
		
00:32:00 --> 00:32:02
			And they consider it to be a sunnah
		
00:32:02 --> 00:32:04
			based on a number of different athar,
		
00:32:04 --> 00:32:06
			a number of different riwaiat.
		
00:32:06 --> 00:32:07
			There is a there is
		
00:32:08 --> 00:32:10
			obviously, there's a solid that says that the
		
00:32:10 --> 00:32:12
			prophet just went from
		
00:32:13 --> 00:32:15
			But there are a number of other that
		
00:32:16 --> 00:32:18
			prophet would read a particular dua between Allahu
		
00:32:18 --> 00:32:19
			Akbar and between
		
00:32:20 --> 00:32:20
			And
		
00:32:21 --> 00:32:24
			so, and it's not even one one particular
		
00:32:24 --> 00:32:26
			dua, but it's a number of them. So
		
00:32:26 --> 00:32:27
			one of them which is usually talked to
		
00:32:27 --> 00:32:29
			us in the Indian subcontinent is,
		
00:32:37 --> 00:32:39
			Allah, glory be to you, and to you
		
00:32:39 --> 00:32:40
			be praised,
		
00:32:41 --> 00:32:42
			and blessed,
		
00:32:42 --> 00:32:43
			is your name,
		
00:32:44 --> 00:32:44
			and and,
		
00:32:45 --> 00:32:46
			transcendent
		
00:32:46 --> 00:32:46
			is your,
		
00:32:47 --> 00:32:49
			is your is your fortune,
		
00:32:50 --> 00:32:51
			and there's no god except for you.
		
00:32:52 --> 00:32:54
			And then there's a longer one,
		
00:32:55 --> 00:32:55
			which is like,
		
00:32:56 --> 00:32:57
			which I
		
00:32:57 --> 00:32:58
			remember reading
		
00:32:59 --> 00:33:01
			from one of the Shafi'i Mashaikh when I
		
00:33:01 --> 00:33:03
			sat in his halakah of Shafi'i fikh.
		
00:33:19 --> 00:33:20
			This is actually longer than
		
00:33:21 --> 00:33:23
			most people even, like,
		
00:33:23 --> 00:33:26
			know Quran. It's, like, longer than the may
		
00:33:26 --> 00:33:27
			maybe. You know?
		
00:33:28 --> 00:33:29
			So obviously not everyone's gonna be able to
		
00:33:29 --> 00:33:31
			do that. I feel like a little funny
		
00:33:31 --> 00:33:32
			story in the middle. I remember I came
		
00:33:32 --> 00:33:35
			from Mauritania to the Emirates. So Mauritania, they're
		
00:33:35 --> 00:33:36
			all Malekis.
		
00:33:38 --> 00:33:41
			They have, like, really, like, dry Bedouin style
		
00:33:41 --> 00:33:43
			of recitation, which it has its own,
		
00:33:44 --> 00:33:46
			has its own charm in it as well.
		
00:33:46 --> 00:33:48
			So I went from that
		
00:33:48 --> 00:33:50
			to, like, the Emirates. So I remember there
		
00:33:50 --> 00:33:51
			was an Azhar Sharif,
		
00:33:51 --> 00:33:53
			sheikh who's an imam and a and a
		
00:33:53 --> 00:33:55
			mastan al in. This is, like, way back
		
00:33:55 --> 00:33:57
			in the day, you know. Emirates has changed
		
00:33:57 --> 00:33:57
			a lot since then.
		
00:33:59 --> 00:34:02
			There's a shafi'i sheikh in the masjid, and
		
00:34:02 --> 00:34:03
			it was Maghrib.
		
00:34:03 --> 00:34:04
			And so it's Allahu Akbar.
		
00:34:05 --> 00:34:08
			And Allah forgive me, you know, mindlessly, I
		
00:34:08 --> 00:34:09
			just started reading the Fatiha, and I was
		
00:34:09 --> 00:34:11
			already done with the Fatiha, and I started
		
00:34:11 --> 00:34:12
			with, like, the next surah.
		
00:34:13 --> 00:34:15
			And then he's like,
		
00:34:15 --> 00:34:17
			and I'm like, oh my goodness. He's not
		
00:34:17 --> 00:34:19
			even he hasn't even started the yet. This
		
00:34:19 --> 00:34:20
			is gonna be a long prayer.
		
00:34:22 --> 00:34:22
			Yeah. So
		
00:34:23 --> 00:34:25
			there's there's obviously, those are not very sheikh
		
00:34:25 --> 00:34:28
			like, thoughts to have, but, you know, we're
		
00:34:28 --> 00:34:30
			we're all everyone is a work in progress.
		
00:34:30 --> 00:34:32
			We're all we're all working on it. So
		
00:34:32 --> 00:34:33
			the Fatwa of Malik is in the Fard
		
00:34:33 --> 00:34:35
			prayer that that that, you go straight to
		
00:34:35 --> 00:34:36
			the Fatihah.
		
00:34:36 --> 00:34:38
			But that being said, in the and the
		
00:34:38 --> 00:34:40
			and the and things like that, then we
		
00:34:40 --> 00:34:42
			see the mashaikh doing these things as well.
		
00:34:42 --> 00:34:44
			And whatever happens one way or the other,
		
00:34:44 --> 00:34:46
			you know, whatever happens one way or the
		
00:34:46 --> 00:34:47
			other, if a person reads it, there's like
		
00:34:47 --> 00:34:49
			not like they they did something bad, you
		
00:34:49 --> 00:34:51
			know. These are just mild preferences,
		
00:34:52 --> 00:34:53
			one way or the other. And the prophet
		
00:34:54 --> 00:34:56
			also, he didn't do the same thing every
		
00:34:56 --> 00:34:58
			single time. So there's a hikma also that
		
00:34:58 --> 00:35:00
			Allah Ta' preserves these different sunun and the
		
00:35:00 --> 00:35:01
			ummah through,
		
00:35:01 --> 00:35:04
			through this, very interesting mechanism. So so we
		
00:35:04 --> 00:35:06
			can do then is we can alternate. Right?
		
00:35:07 --> 00:35:09
			If you want to. One day, you said
		
00:35:09 --> 00:35:11
			one day If you want to. If you
		
00:35:11 --> 00:35:11
			want to.
		
00:35:12 --> 00:35:14
			If you just know that. You can if
		
00:35:14 --> 00:35:16
			you want to, you can do that. Although,
		
00:35:16 --> 00:35:18
			generally speaking, then once a student of knowledge
		
00:35:18 --> 00:35:19
			studies for a
		
00:35:19 --> 00:35:20
			a a while,
		
00:35:21 --> 00:35:23
			then they actually start to have a particular
		
00:35:23 --> 00:35:25
			preference. It makes sense that this should be
		
00:35:25 --> 00:35:26
			correct. So that person, I don't think it's
		
00:35:26 --> 00:35:28
			good for them to alternate. They should always
		
00:35:28 --> 00:35:30
			do what they think is best while not
		
00:35:30 --> 00:35:32
			being so arrogant as to think I'm right
		
00:35:32 --> 00:35:34
			and everyone else is wrong. Yeah. But but
		
00:35:34 --> 00:35:35
			there's no if you if a certain thing
		
00:35:35 --> 00:35:36
			appeals to you, then you can stick to
		
00:35:36 --> 00:35:39
			it. There's there's nothing wrong with that. And
		
00:35:39 --> 00:35:39
			so he
		
00:35:40 --> 00:35:40
			says
		
00:35:41 --> 00:35:42
			he says that,
		
00:36:03 --> 00:36:03
			So,
		
00:36:03 --> 00:36:05
			then he says that when a person is
		
00:36:05 --> 00:36:06
			done with the fatiha
		
00:36:08 --> 00:36:10
			I mean, obviously, it's not part of
		
00:36:11 --> 00:36:13
			the but it's a sunnah to say it
		
00:36:13 --> 00:36:15
			after the after after the is done.
		
00:36:16 --> 00:36:17
			And,
		
00:36:18 --> 00:36:19
			just to make sure we won't spill into
		
00:36:19 --> 00:36:21
			the salah time. It's a sunnah to say
		
00:36:21 --> 00:36:23
			what time is the ihama, by the way?
		
00:36:23 --> 00:36:23
			9?
		
00:36:25 --> 00:36:26
			No. I'm looking for the
		
00:36:28 --> 00:36:30
			The the the Ikhama so the Ikhama is
		
00:36:30 --> 00:36:31
			like at like like okay. Okay. So we'll
		
00:36:31 --> 00:36:32
			Ikhama, Ikhama is 850.
		
00:36:40 --> 00:36:40
			For questions.
		
00:36:42 --> 00:36:43
			Because Adam has been very patient with me,
		
00:36:43 --> 00:36:45
			and I don't wanna I don't wanna disappoint
		
00:36:45 --> 00:36:45
			him.
		
00:36:49 --> 00:36:51
			I really I see that this is one
		
00:36:51 --> 00:36:51
			thing also, like, I
		
00:36:52 --> 00:36:54
			in the old days, people used to spend
		
00:36:54 --> 00:36:56
			dedicate significant amounts of time to these things.
		
00:36:57 --> 00:36:59
			And now they spend so little time, you
		
00:36:59 --> 00:37:01
			just have to get through the material. Otherwise,
		
00:37:01 --> 00:37:03
			if you're gonna come to class, like, 6
		
00:37:03 --> 00:37:04
			hours a day every day for the next,
		
00:37:04 --> 00:37:06
			like, 10 years, then we'll
		
00:37:06 --> 00:37:09
			there's so much mind boggling detail in answer
		
00:37:09 --> 00:37:12
			to every question. It's and it's sometimes, really,
		
00:37:12 --> 00:37:14
			it's a it's a amazing, like, show of
		
00:37:14 --> 00:37:14
			force,
		
00:37:15 --> 00:37:15
			of
		
00:37:16 --> 00:37:17
			how how much Allah Ta'ala has promised of
		
00:37:17 --> 00:37:18
			that
		
00:37:21 --> 00:37:21
			we,
		
00:37:21 --> 00:37:23
			sent down this remembrance and we're the ones
		
00:37:23 --> 00:37:25
			who protect it. It's just mind boggling how
		
00:37:25 --> 00:37:27
			the degree to which it's preserved in in
		
00:37:27 --> 00:37:28
			such detail,
		
00:37:29 --> 00:37:31
			inwardly and outwardly.
		
00:37:31 --> 00:37:33
			So it's not a part of the Fatihah
		
00:37:33 --> 00:37:34
			to say Amin when you're done with
		
00:37:35 --> 00:37:36
			it, but it is a sunnah. It's one
		
00:37:36 --> 00:37:39
			of the customs that that when the Fatihah
		
00:37:39 --> 00:37:40
			has done that Amin should be said. But
		
00:37:40 --> 00:37:42
			the ulama had different have a difference of
		
00:37:42 --> 00:37:44
			opinion of how it should be said.
		
00:37:44 --> 00:37:47
			And so, Imam al Shafi'i, Imam Ahmed bin
		
00:37:47 --> 00:37:49
			Hanbal, they considered that it's a sunnah to
		
00:37:49 --> 00:37:50
			be that the Amin should be said
		
00:37:52 --> 00:37:53
			out loud. The imam
		
00:37:54 --> 00:37:56
			says and the masjid then rings with the
		
00:37:56 --> 00:37:57
			sound of,
		
00:37:57 --> 00:37:58
			mean.
		
00:37:58 --> 00:38:00
			If you tried doing that in Pakistan, someone
		
00:38:00 --> 00:38:01
			will probably slap you,
		
00:38:02 --> 00:38:03
			which is not good, and it's not part
		
00:38:03 --> 00:38:06
			of the Hanafi fiqh, but you'll probably get
		
00:38:06 --> 00:38:07
			smacked nonetheless on the back of your head,
		
00:38:07 --> 00:38:09
			and possibly even in Mauritania for that matter,
		
00:38:10 --> 00:38:13
			especially in the pre modern era. And so,
		
00:38:14 --> 00:38:16
			the the proof of the Hanabila and the
		
00:38:16 --> 00:38:18
			Shafi'i'ah is a hadith that's narrated in a
		
00:38:18 --> 00:38:20
			number of books including the Muwata of Imam
		
00:38:20 --> 00:38:22
			Malik, that whoever when,
		
00:38:23 --> 00:38:25
			whenever the whenever the Fatihah is read, the
		
00:38:25 --> 00:38:26
			the angels themselves say
		
00:38:34 --> 00:38:35
			Amin. That the person who who
		
00:38:36 --> 00:38:37
			when the angels say,
		
00:38:38 --> 00:38:38
			the person who's,
		
00:38:39 --> 00:38:40
			is
		
00:38:41 --> 00:38:42
			at the same time as the angels or
		
00:38:42 --> 00:38:44
			is in accordance to that of the angels,
		
00:38:44 --> 00:38:46
			that person, their sins will be forgiven.
		
00:38:46 --> 00:38:48
			Because the angels, when they say amen,
		
00:38:49 --> 00:38:49
			that's,
		
00:38:50 --> 00:38:52
			that's that's, like, a blessed time. Whoever says
		
00:38:52 --> 00:38:55
			the amen at that time, the barakah of
		
00:38:55 --> 00:38:56
			it is that the that that Allah will
		
00:38:56 --> 00:38:59
			forgive them their sins because of that. Now
		
00:39:00 --> 00:39:03
			Malik and Abu Hanifa, both their fatwa was
		
00:39:03 --> 00:39:05
			at the said quietly. It's said, but it's
		
00:39:05 --> 00:39:06
			said quietly.
		
00:39:07 --> 00:39:07
			And,
		
00:39:08 --> 00:39:09
			the
		
00:39:09 --> 00:39:11
			the, proof for that is what?
		
00:39:12 --> 00:39:14
			If nothing else, then that nobody used to
		
00:39:14 --> 00:39:16
			do it in the Jama'at of Madinah during
		
00:39:16 --> 00:39:17
			the time of the salaf.
		
00:39:18 --> 00:39:20
			And furthermore, even the hadith because the thing
		
00:39:20 --> 00:39:21
			is people read a hadith and they think
		
00:39:21 --> 00:39:23
			it means one thing and it may actually
		
00:39:23 --> 00:39:24
			mean the thing they think it means, but
		
00:39:24 --> 00:39:26
			it's possible that it means something else and
		
00:39:26 --> 00:39:28
			they don't don't ever consider it. Right? So
		
00:39:28 --> 00:39:29
			this is one of the things one of
		
00:39:29 --> 00:39:30
			our teachers told us when we were studying
		
00:39:30 --> 00:39:30
			hadith
		
00:39:31 --> 00:39:32
			about this, hadith of whoever's
		
00:39:33 --> 00:39:34
			amin is in accordance. Right?
		
00:39:37 --> 00:39:39
			Means for one thing to be in accordance
		
00:39:39 --> 00:39:41
			to the other. Right? How many here have
		
00:39:41 --> 00:39:43
			ever heard a angel say Amin before?
		
00:39:45 --> 00:39:46
			Angel? Yeah.
		
00:39:46 --> 00:39:48
			Maybe Sheikh Abdul Arman because he's, like, more
		
00:39:48 --> 00:39:50
			pious than most people, but the rest of
		
00:39:50 --> 00:39:52
			us haven't haven't heard it before. Right?
		
00:39:52 --> 00:39:53
			Right?
		
00:39:54 --> 00:39:56
			Nobody has heard angels say Amin. This is
		
00:39:56 --> 00:39:57
			the deal that the angels their own Amin
		
00:39:57 --> 00:39:59
			is quiet. So wifaq would mean that what?
		
00:39:59 --> 00:40:01
			You should say it quietly like they do.
		
00:40:02 --> 00:40:04
			Allah knows best or it means the other
		
00:40:04 --> 00:40:06
			thing. Right? But it's, you know, people will
		
00:40:06 --> 00:40:07
			often times hear this hadith and they'll be
		
00:40:07 --> 00:40:09
			like, oh, look, the Hanafis don't make Amalan
		
00:40:09 --> 00:40:11
			hadith, the Malekis don't make Amalan. It's not,
		
00:40:11 --> 00:40:13
			like, it's not really that simple.
		
00:40:14 --> 00:40:15
			There's there's a little bit more detail to
		
00:40:15 --> 00:40:18
			it. So the fatwa in the Maliki school
		
00:40:18 --> 00:40:19
			is what? Is that there's three conditions that
		
00:40:19 --> 00:40:21
			a person may be praying
		
00:40:21 --> 00:40:23
			in. 1 is that they're praying alone,
		
00:40:24 --> 00:40:26
			in which case they should read the fatwa
		
00:40:26 --> 00:40:28
			and then say Amin as well.
		
00:40:28 --> 00:40:30
			The second case is if you're an Imam
		
00:40:30 --> 00:40:32
			in which case you should read the Fatiha
		
00:40:32 --> 00:40:33
			Wallah Bawlin
		
00:40:33 --> 00:40:35
			and then you don't say anything else. And
		
00:40:35 --> 00:40:37
			then the 3rd case is that you're following
		
00:40:37 --> 00:40:39
			the Imam, in which case the Imam reads
		
00:40:39 --> 00:40:40
			the Fatiha
		
00:40:41 --> 00:40:43
			and then you then you say Amin.
		
00:40:43 --> 00:40:45
			But even in that situation,
		
00:40:46 --> 00:40:48
			a person the fatwa of Malik and Abu
		
00:40:48 --> 00:40:50
			Hanifa is that Amin should be said quietly,
		
00:40:50 --> 00:40:53
			and the other the 2 other the Atharimath
		
00:40:53 --> 00:40:53
			have Abu,
		
00:40:54 --> 00:40:57
			the Atharimath have Shafi'i and Imam Ahmed. They
		
00:40:57 --> 00:40:58
			dissented with that,
		
00:40:58 --> 00:40:59
			based on the,
		
00:40:59 --> 00:41:01
			the proofs that we put forward and other
		
00:41:01 --> 00:41:03
			proofs undoubtedly as well.
		
00:41:03 --> 00:41:06
			But, that's just, the beginning of the salat.
		
00:41:06 --> 00:41:07
			InshaAllah, we'll continue
		
00:41:08 --> 00:41:08
			next
		
00:41:13 --> 00:41:13
			week.