Hamzah Wald Maqbul – Mlik Fiqh Takbr alIhrm ICC 09182019

Hamzah Wald Maqbul
AI: Summary ©
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.
AI: Transcript ©
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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

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someone is starving to death and there's no

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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,

00:12:22 --> 00:12:23

read Arabic script

00:12:24 --> 00:12:25

and then pronounce it? No. I mean, the

00:12:25 --> 00:12:27

salah nobody reads the salah from a book.

00:12:27 --> 00:12:30

Right? Right. But I mean, before you pray,

00:12:30 --> 00:12:32

you read an actual Arabic script and then

00:12:32 --> 00:12:34

you go and you pray it and The

00:12:34 --> 00:12:36

actual transmission of the the actual transmission of

00:12:36 --> 00:12:38

the the Quran and of the the entire

00:12:38 --> 00:12:39

deen is oral.

00:12:40 --> 00:12:41

But then but then, like, in terms of

00:12:41 --> 00:12:44

the actual sounds, like, you're still underpronouncing it.

00:12:44 --> 00:12:46

Yeah. Because, like, I mean, you could send

00:12:46 --> 00:12:48

there and read a transliteration and one person

00:12:48 --> 00:12:50

will say and another will say.

00:12:50 --> 00:12:52

Yeah. So that that's a commandment. It's a

00:12:52 --> 00:12:55

commandment of the of sharia that a person

00:12:55 --> 00:12:56

is supposed

00:12:57 --> 00:12:58

to pronounce the words of the Quran and

00:12:58 --> 00:13:01

pronounce the words of the, of the of

00:13:01 --> 00:13:02

the salat,

00:13:03 --> 00:13:04

as best as they can.

00:13:04 --> 00:13:06

And so it's the same thing. Imagine someone

00:13:06 --> 00:13:08

has, like, a lakna in their tongue. They

00:13:08 --> 00:13:10

have, like, a, like,

00:13:12 --> 00:13:13

like, some sort of impediment in their tongue

00:13:13 --> 00:13:15

to be able to pronounce things correctly.

00:13:16 --> 00:13:18

Plenty of people have those. Many Arabs have

00:13:18 --> 00:13:19

them as well. You know? Like,

00:13:20 --> 00:13:21

the there are,

00:13:22 --> 00:13:25

interesting stories about, like, orators in the past,

00:13:25 --> 00:13:26

somebody who cannot say the letter

00:13:27 --> 00:13:30

properly. So they'll say like French people or

00:13:30 --> 00:13:31

like like Israelis, you know, like, what's his

00:13:31 --> 00:13:33

name? Ariel Sharon used to get up and,

00:13:33 --> 00:13:35

you know, talk about the terror and the

00:13:35 --> 00:13:37

terrorist. You know? Yeah. Right? So, like, you

00:13:37 --> 00:13:40

know, people have had those things in their

00:13:40 --> 00:13:42

in their tongue. That's excused if you can't

00:13:42 --> 00:13:42

help it.

00:13:42 --> 00:13:44

You know? I mean, I'm not excusing Errol

00:13:44 --> 00:13:46

Sharon, but I'm just saying if if he

00:13:46 --> 00:13:48

became a Muslim, if he repented and, like,

00:13:48 --> 00:13:49

you know, tried to say,

00:13:50 --> 00:13:51

like, you know, he can you know, if

00:13:51 --> 00:13:54

if in that hypothetical situation, you'd be forgiven

00:13:54 --> 00:13:56

for that why because that's something that cannot

00:13:56 --> 00:13:56

help.

00:13:57 --> 00:13:59

And so, again, it comes back to the

00:13:59 --> 00:14:00

same issue that, like, if just because you

00:14:00 --> 00:14:01

can't say raw properly,

00:14:02 --> 00:14:03

doesn't mean that reading the Quran all of

00:14:03 --> 00:14:05

a sudden becomes pointless for you.

00:14:05 --> 00:14:07

You. You still receive the blessings of reading

00:14:07 --> 00:14:09

it, but if you can say it properly,

00:14:09 --> 00:14:11

it's better. There's more blessing in it, there's

00:14:11 --> 00:14:13

more reward in it. Because there's 2 things,

00:14:13 --> 00:14:15

1 is the spiritual blessing that you receive

00:14:15 --> 00:14:16

for doing something, and the other is a

00:14:16 --> 00:14:18

reward you'll receive on the day of judgment.

00:14:19 --> 00:14:20

So this is one of the you know,

00:14:20 --> 00:14:22

like, for for example, a person

00:14:22 --> 00:14:23

a person,

00:14:24 --> 00:14:26

prays prays and they didn't know that they

00:14:26 --> 00:14:28

had wudu, or that they didn't have wudu.

00:14:29 --> 00:14:31

They find out that they didn't have wudu.

00:14:31 --> 00:14:33

Allah will still reward them for the prayer

00:14:33 --> 00:14:35

because their intention was to pray. They just

00:14:35 --> 00:14:37

didn't remember, or they they didn't know that

00:14:37 --> 00:14:38

they didn't have

00:14:38 --> 00:14:40

However, in this world, it's quite likely that

00:14:40 --> 00:14:42

the prayer will have no beneficial effect on

00:14:42 --> 00:14:43

them spiritually.

00:14:43 --> 00:14:45

You understand how these 2 these 2 issues

00:14:45 --> 00:14:46

are separate?

00:14:46 --> 00:14:48

And, sometimes people will just focus on one

00:14:48 --> 00:14:50

thing and to the exclusion of the other,

00:14:50 --> 00:14:51

whereas the sunnah of the prophet

00:14:52 --> 00:14:54

is to combine between

00:14:54 --> 00:14:57

in your actions, combine between what is best

00:14:57 --> 00:14:58

spiritually and physically,

00:14:58 --> 00:15:01

what's best inwardly and outwardly, what's best for

00:15:01 --> 00:15:02

this world and best for the hereafter. That's

00:15:02 --> 00:15:04

the sunnah. That's what we should that's the

00:15:04 --> 00:15:05

type of thinking that we should all have.

00:15:05 --> 00:15:07

Because some people are like, well, so and

00:15:07 --> 00:15:09

so, she doesn't wear hijab, but she's good

00:15:09 --> 00:15:10

inside. And so and so, she wears hijab

00:15:10 --> 00:15:12

and she's a horrible Muslim. Right? And it's

00:15:12 --> 00:15:14

like, okay, I get the point, you know.

00:15:14 --> 00:15:16

It's like putting, like, having a beard or

00:15:16 --> 00:15:18

putting a piece of cloth on your head

00:15:18 --> 00:15:20

doesn't obviate, like, having bad character. But it

00:15:20 --> 00:15:22

should be obvious to everybody why the sunnah

00:15:22 --> 00:15:24

is what they should do both at the

00:15:24 --> 00:15:26

same time that that's superior to all of

00:15:26 --> 00:15:28

the other either or cases. So,

00:15:29 --> 00:15:31

yeah. A person should should should do their

00:15:31 --> 00:15:33

best in whatever they fall short in. They

00:15:33 --> 00:15:35

should, a, not feel like they're not getting

00:15:35 --> 00:15:36

any benefit and, b,

00:15:36 --> 00:15:38

legally, they're not responsible for it. But if

00:15:38 --> 00:15:40

a person is just lazy, they're cheating themselves

00:15:40 --> 00:15:41

out of a benefit that they could have

00:15:41 --> 00:15:44

had. And what about kimpa? Like you said,

00:15:44 --> 00:15:46

you See, now now you're now you're now

00:15:46 --> 00:15:48

you're asking things that weren't we're not there

00:15:48 --> 00:15:49

yet. When we get to that, we'll talk

00:15:49 --> 00:15:51

about it in great detail. That's what he

00:15:51 --> 00:15:52

did because he said you have to text

00:15:52 --> 00:15:53

the right direction.

00:15:55 --> 00:15:56

The text. And so we'll get there. I

00:15:56 --> 00:15:59

promise you. And when we do, we'll discuss

00:15:59 --> 00:16:01

the issue in such a detail, mind numbing

00:16:01 --> 00:16:02

detail that you'll be like, oh my god,

00:16:02 --> 00:16:04

like, this is enough and I'll still keep

00:16:04 --> 00:16:05

going. Inshallah.

00:16:07 --> 00:16:09

That's that's the issue because if you jump

00:16:09 --> 00:16:10

from place to place, then you destroy the

00:16:10 --> 00:16:12

rational order of the of the text and

00:16:12 --> 00:16:14

then you, what ends up happening is you

00:16:14 --> 00:16:15

just end up making like a

00:16:16 --> 00:16:17

garbled mess of the of the of the

00:16:17 --> 00:16:18

content,

00:16:19 --> 00:16:21

rather than rather than being able to cover

00:16:21 --> 00:16:22

it in a in a way that makes

00:16:22 --> 00:16:22

sense.

00:16:23 --> 00:16:24

So

00:16:33 --> 00:16:34

And so the

00:16:35 --> 00:16:37

the the second sunnah has to do with

00:16:37 --> 00:16:39

raising a person's hands while they're saying the

00:16:39 --> 00:16:40

the Takbirah tuliharah.

00:16:41 --> 00:16:42

Interestingly enough, Abu Hanifa

00:16:44 --> 00:16:46

he didn't consider the Takbiratul I Haram to

00:16:46 --> 00:16:47

be part of the prayer. And this is

00:16:47 --> 00:16:49

another reason that he has a relatively

00:16:50 --> 00:16:51

lax

00:16:52 --> 00:16:54

opinion of what you can say in order

00:16:54 --> 00:16:55

to enter the prayer.

00:16:56 --> 00:16:58

And so all the other imams, they consider

00:16:58 --> 00:17:00

not only the Takbirah Talihram, the opening Takbirah,

00:17:00 --> 00:17:02

the opening Allahu Akbar is part of the

00:17:02 --> 00:17:02

prayer,

00:17:02 --> 00:17:03

but,

00:17:03 --> 00:17:05

they considered it to be an integral. Meaning,

00:17:05 --> 00:17:06

if you just get up and face the

00:17:06 --> 00:17:08

people and start saying alhamdulillahi rabbilahi, I mean,

00:17:09 --> 00:17:10

the prayer is not valid because it didn't

00:17:10 --> 00:17:12

it never even started, you know. Whereas, Abu

00:17:12 --> 00:17:15

Hanifa, he has a very simple someone someone

00:17:15 --> 00:17:16

may ask her, what's your daleel? Because it

00:17:16 --> 00:17:18

seems like a relatively abstruse point

00:17:19 --> 00:17:19

that,

00:17:20 --> 00:17:22

that like, why is he just making it

00:17:22 --> 00:17:24

up? And it has to do with a

00:17:24 --> 00:17:25

very simple,

00:17:25 --> 00:17:26

a very simple,

00:17:28 --> 00:17:30

Dalil, which is this is one of the,

00:17:32 --> 00:17:33

this is one of the,

00:17:34 --> 00:17:36

in, tafsirs of Surah 2,

00:17:43 --> 00:17:45

to, that the person has been successful

00:17:46 --> 00:17:48

who, purifies themselves, and then they mention the

00:17:48 --> 00:17:50

name of their lord and pray.

00:17:51 --> 00:17:53

That here, one of the tafsirs of,

00:17:57 --> 00:17:58

taking the name of the Lord and and

00:17:58 --> 00:18:00

then praying is just the Allahu Akbar.

00:18:01 --> 00:18:02

So the idea is that from the text

00:18:02 --> 00:18:04

of the Quran itself, it seems that the

00:18:04 --> 00:18:06

that that that Allah separates

00:18:06 --> 00:18:09

the the saying of from the beginning of

00:18:09 --> 00:18:11

the prayer. So this is,

00:18:11 --> 00:18:12

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

00:18:21 --> 00:18:22

gonna let you have this.

00:18:23 --> 00:18:23

The,

00:18:24 --> 00:18:25

the

00:18:26 --> 00:18:29

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

00:18:35 --> 00:18:38

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

00:18:47 --> 00:18:49

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

00:18:54 --> 00:18:55

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

00:19:33 --> 00:19:35

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,

00:19:39 --> 00:19:42

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

00:20:26 --> 00:20:26

the is.

00:20:27 --> 00:20:29

There's no gap in in between between one

00:20:29 --> 00:20:30

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

00:20:44 --> 00:20:44

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

00:20:52 --> 00:20:53

Muslims,

00:20:53 --> 00:20:55

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

00:21:11 --> 00:21:12

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.

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