Hamzah Wald Maqbul – Mlik Fiqh Takbr alIhrm ICC 09182019
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AI: Transcript ©
With regards to the the,
extras, what they call, superarogatory
or extra prayers, and the sunnah prayers.
And so before we start this, I want
you to appreciate a couple of things. One
is that the
the the the order of the book is
like a rational order. Obviously, we didn't start
the book from the beginning, but this is
one of the hallmarks of the the books
of our tradition is that they're laid out
in rational order.
So
the first issue is what? So you should
be a Muslim. That's why the first chapter
of this book is.
Then thereafter,
a person must enter into ritual purity in
order to be able to pray.
And once they're in ritual of purity, the
prayer is not obligatory until the time comes
in. That's why we talked about first the
the prayer times, and then we talked about
the adam and the ihama because they come
before chronologically before the salat, and now we're
gonna talk about the salat. One interesting thing
is that the the, you know, in line
with this this concept of,
you know, writing the book in rational order,
The Muwata of Imam Malik itself, Imam Malik's,
book of,
of
of a collection of hadith pertaining to the
issues of 5th. The Muwatha of Imam Malik
itself actually, the first chapter of the Muwatha
is interesting. The first chapter of the Muwatha
is about the the the, prayer times.
Why?
Because in that conception,
the wuvu and the the rusl and the
ritual purity is not wajib on a person
until the prayers come in.
But the point of mentioning this is that
the uleman, the masha'if, even from the time
of the salaf, from very early, Malik is
a student of the students of the Sahaba.
He's a student of the children of the
Sahaba radiAllahu anhu. Even from that
time, and the Muwata is really the first
famous book after the Quran. It's the first
famous book that was compiled compiled in the
Ummah and still survives to this day. There
maybe have been other books that were compiled,
but they're not really like, they become subsumed
into other works. But Muwata is a is
a very early work. After the Quran, it's
like the earliest work. And are you know,
already at that time,
they're thinking about things in rational order,
And this is not an innovation of theirs,
rather it's because this is the the teachings
of Nabuwa are
intuitively, they they they're like that. So you
see,
you know, even from the first revelation,
That the command to purify yourself
precedes
the command of prayer.
And so this is a this is a,
like, a hallmark of our tradition looking looking
at things through a rational
lens. If the questions are clarifying, then I'll
take them now. If they're, like, just, like,
on top of the material we're talking about,
then we'll have time for them at the
end. Is that is that okay? Yeah. Yeah.
Is it a clarifying question?
That was about prayer but
you can wait.
Well, That the
the the beginning of the salat
is known as the Takbiratul Haram or the
Takbiratul Tahrim.
So haram means what? Haram means impermissible, like,
in whatever general parlance. Right?
But the the actual, like, meaning of haram
is something that's
something that's sacred. So the idea is the
reason we say things are that are impermissible
are haram in that sense is that it
it is like a sacred,
thing that Allah has forbidden you from touching
or a boundary that Allah has forbidden you
from crossing. Otherwise,
the word haram in and of itself in
its most basic meaning doesn't have, it doesn't
mean something illicit. It just means a boundary
that shouldn't be crossed.
Otherwise, it would make no sense for the
Masjidul Haram to be
Masjid al Haram because it's obviously not impermissible,
but it's sacred. That's why it's called that.
Right? So the beginning of the prayers with
what they call the takbiratulih
haram, which literally translates to, like, the Allahu
Akbar of sanctification.
That when you say Allahu Akbar, the prayer
starts and it's like a boundary between what's
not the prayer and what's the prayer,
And it is a, it's considered to be
it's considered to be a rukan of the
of the salat, meaning it's a it's an
integral part of the salat. If you don't
say it, the salat is not valid.
And there are things before the Takbir of
the Haram
that, are permissible. For example, eating and drinking
or speaking to somebody, or moving around looking
left and right, or whatever. These things are
permissible in the sharia. Once you say the
allahu akbar, all of these things become haram.
And so this is one of the things
that that that the ulema mentioned is that
the the prayer is like an apex,
apex act of worship.
So all of those things that are impermissible
in another act of worship, like, say, for
example, in fasting.
Anything that will break your fast, it will
also break your prayer. If you eat, drink,
whatever, all of those things. So the Takbirat
al Ihram is
is like for the salat, what putting on
the Ihram in Hajj is for Hajj.
That it it it kinda narrows the focus
of what you're allowed to do until that,
that salat is discharged. Yes?
What about how there's things that are, like,
recommended and advised against? Like, they say don't
eat garlic because the Malaika wouldn't like. So
if you have, like, ancillary questions that are
not relevant exactly to what we're talking about,
we'll have time at the end and shall
offer that. I was just wondering why there's
things that are around and a lot but
then things that are in between.
Can we get to it at the end?
Otherwise, the because what hap what happens is
if you open the questions up, like, outside
of the topic, then there's never gets the
never there's never gets finished.
The cascade of questions is like, it's endless.
I apologize.
We'll get we'll make time for it.
So this first issue is an issue that,
is mentioned in the different books of the
different madahib that a person has to say,
Allahu Akbar. So the fatwa of Malik
is that you have to say Allahu Akbar
and no other
expression will suffice. If you say Allahu Kabir,
Allah is great.
Akbar is the specifically the the the superlative
form,
or, the comparative form at any rate.
If you say in a different form the
same word, but in a different in a
different, wazen, in a different,
pattern. Or if you, for example, say a
different word that has the same meaning, but
it has a different root, like Allahu Avam.
Allah is like the greatest but, like, using
a different slightly different expression.
It doesn't count. So this is the this
is the fatwa of Malik that you can
only say Allahu Akbar. On the extreme other
side, which Shem Moussa is a little busy
today. He said he'll try to make it
to the tail end of class, but,
it would have been interesting for him to
be here. On the extreme the other extreme,
what do we have? We have the Hanafi
Madhab, which not only allows other equivalent expressions
that mean similar things,
but,
but but he even allows that a person
who is, for example, a new Muslim and
and not versed in things, that he can
say that the ihram in his own language.
In fact, there is, Imam Abu Hanifa makes
some he makes some,
riyyah or some, like
wiggle room or space for a person even
to say the entire salat in their own
language
if they're not able to learn how to
say the salat in Arabic or until they're
able to learn the salat in Arabic. So
for the first couple of days, the nobody
from the says that you don't have to
pray,
but, like, a person's, like, well, I don't
know how you know, not everyone's gonna be
able to do the and,
You don't remember that stuff, like, right off
the bat. Right? So Abu Harifa he made
the he made the,
the
the dispensation for an ajami, for a non
Arab,
that not only the takbirah salih haram can
be said in a different language, but in
fact, the entire salat can be said in
in a different language
only until only until a person is able
to learn
the salat in Arabic. So it cannot go
on indefinitely.
You cannot have, like, in Pakistan, people are
praying in Urdu in Turkey, they're praying in
Turkish and Indonesia, and they're praying in Indonesia.
It doesn't you can't you can't do that.
But
there is for the for that first amount
of time when a person is a Muslim,
or sometimes this happens as well. There are
people who become they accept Islam
because they read a newspaper article,
and they live in, like, Bolivia. You know
what I mean? Before the Internet. That person,
you know, for them, it may be permissible
for some time.
And,
you know, there are proofs on both sides.
Like, if a person were to say, well,
that's completely invalid. That's the fatwa of Malik
and it's a fatwa really of of of
the other
the other other other than Abu Hanifa,
and the proof is is very clear that
nobody ever prayed the salat in other than
Arabic. I I see you, and so I'll
get to you. Nobody prayed the salat in
other than Arabic ever, and,
and
the acts of worship, there's like, is
not allowed in them. You the acts of
worship, the law with regards to the acts
of worship as opposed to transactions and other
things is that, that the acts of worship
are done in a set form,
and anything other than than is haram. You
can't really, like, make up your own your
own thing when as you go along. But
the the the point that Abu Hanifa is
making,
again, I don't follow this madhhab, but I
appreciate that there's some some some basis to
the point. The point is is that
the physical
words of the Arabic language are not what
makes the salat the salat.
Rather, the physical words, the physical postures,
the the the movement from from from position
to position, the facing physical facing of the
qiblah,
that's not, that's, those are just like a
prelude to what the actual salat is. The
salat is what? It's a faith. It's a
reception of of nur that comes from
Allah onto the heart
and aid from Allah that comes into a
person's body and into their spirit at certain
appointed times, of the day,
that a person receives.
And in that sense,
the person who prays
in even in a different language or the
person who prays and they don't know what
direction the tabla is, so they face a
direction and they still don't like, the direction
happens to be wrong.
That person will still receive part of that
nur even though it's a violation of the
sacred law. It's a violation of the, of
the sharia
to do it in a way other than
the the way the prophet
did. Just like, for example, the masjid has
a dinner. Right?
Not right for you to, like, cut in
line. You should wait in line for your
turn. You should put the the food in
a plate instead of taking it inside of
your hand. There's, like, a number of, of
of things like that. But if a person
violated those rules, they'll still eat. Right?
And so,
you know,
there are very exceptional cases. They're exceptional. They're
not the rule. They're exceptional cases. What if
someone is starving to death and there's no
more plates left? Then if that person were
to grab a samosa and just eat it
with their hand in order to stay alive,
nobody would think it's unreasonable.
So as an exception, Abu Hanifa, his fatwa
recognizes that the the the reality the inner
reality of the salat is something that's completely
spiritual.
And the the the physical
trappings that come with it, they aid in
in a person's reception of that of that
spiritual
blessing properly,
but they are not in and of themselves
what the what the salat, is primarily. In
a secondary sense, maybe they are, but primarily
that's not what the what the salat is.
And a person whether or not they agree
with the fatwa, of, like, you know, letting
someone pray in Farsi or whatever,
you know, that's a that's a, that's a
point that I think everybody should and can
appreciate.
And, for that sense, even a person who
prays their salat in Arabic from the beginning
to the end, if they're not receiving that
spiritual,
faith and, outpouring and effluence of the divine
grace in their salat. Their salat is pointless
even if they have good tajwid and they,
you know, face the qibla within, like, you
know, 0.01 variance of,
of of error, etcetera. Yes.
What about, like, with transliterations?
Because you said in Arabic. So does do
you have to sit there and actually, like,
read Arabic script
and then pronounce it? No. I mean, the
salah nobody reads the salah from a book.
Right? Right. But I mean, before you pray,
you read an actual Arabic script and then
you go and you pray it and The
actual transmission of the the actual transmission of
the the Quran and of the the entire
deen is oral.
But then but then, like, in terms of
the actual sounds, like, you're still underpronouncing it.
Yeah. Because, like, I mean, you could send
there and read a transliteration and one person
will say and another will say.
Yeah. So that that's a commandment. It's a
commandment of the of sharia that a person
is supposed
to pronounce the words of the Quran and
pronounce the words of the, of the of
the salat,
as best as they can.
And so it's the same thing. Imagine someone
has, like, a lakna in their tongue. They
have, like, a, like,
like, some sort of impediment in their tongue
to be able to pronounce things correctly.
Plenty of people have those. Many Arabs have
them as well. You know? Like,
the there are,
interesting stories about, like, orators in the past,
somebody who cannot say the letter
properly. So they'll say like French people or
like like Israelis, you know, like, what's his
name? Ariel Sharon used to get up and,
you know, talk about the terror and the
terrorist. You know? Yeah. Right? So, like, you
know, people have had those things in their
in their tongue. That's excused if you can't
help it.
You know? I mean, I'm not excusing Errol
Sharon, but I'm just saying if if he
became a Muslim, if he repented and, like,
you know, tried to say,
like, you know, he can you know, if
if in that hypothetical situation, you'd be forgiven
for that why because that's something that cannot
help.
And so, again, it comes back to the
same issue that, like, if just because you
can't say raw properly,
doesn't mean that reading the Quran all of
a sudden becomes pointless for you.
You. You still receive the blessings of reading
it, but if you can say it properly,
it's better. There's more blessing in it, there's
more reward in it. Because there's 2 things,
1 is the spiritual blessing that you receive
for doing something, and the other is a
reward you'll receive on the day of judgment.
So this is one of the you know,
like, for for example, a person
a person,
prays prays and they didn't know that they
had wudu, or that they didn't have wudu.
They find out that they didn't have wudu.
Allah will still reward them for the prayer
because their intention was to pray. They just
didn't remember, or they they didn't know that
they didn't have
However, in this world, it's quite likely that
the prayer will have no beneficial effect on
them spiritually.
You understand how these 2 these 2 issues
are separate?
And, sometimes people will just focus on one
thing and to the exclusion of the other,
whereas the sunnah of the prophet
is to combine between
in your actions, combine between what is best
spiritually and physically,
what's best inwardly and outwardly, what's best for
this world and best for the hereafter. That's
the sunnah. That's what we should that's the
type of thinking that we should all have.
Because some people are like, well, so and
so, she doesn't wear hijab, but she's good
inside. And so and so, she wears hijab
and she's a horrible Muslim. Right? And it's
like, okay, I get the point, you know.
It's like putting, like, having a beard or
putting a piece of cloth on your head
doesn't obviate, like, having bad character. But it
should be obvious to everybody why the sunnah
is what they should do both at the
same time that that's superior to all of
the other either or cases. So,
yeah. A person should should should do their
best in whatever they fall short in. They
should, a, not feel like they're not getting
any benefit and, b,
legally, they're not responsible for it. But if
a person is just lazy, they're cheating themselves
out of a benefit that they could have
had. And what about kimpa? Like you said,
you See, now now you're now you're now
you're asking things that weren't we're not there
yet. When we get to that, we'll talk
about it in great detail. That's what he
did because he said you have to text
the right direction.
The text. And so we'll get there. I
promise you. And when we do, we'll discuss
the issue in such a detail, mind numbing
detail that you'll be like, oh my god,
like, this is enough and I'll still keep
going. Inshallah.
That's that's the issue because if you jump
from place to place, then you destroy the
rational order of the of the text and
then you, what ends up happening is you
just end up making like a
garbled mess of the of the of the
content,
rather than rather than being able to cover
it in a in a way that makes
sense.
So
And so the
the the second sunnah has to do with
raising a person's hands while they're saying the
the Takbirah tuliharah.
Interestingly enough, Abu Hanifa
he didn't consider the Takbiratul I Haram to
be part of the prayer. And this is
another reason that he has a relatively
lax
opinion of what you can say in order
to enter the prayer.
And so all the other imams, they consider
not only the Takbirah Talihram, the opening Takbirah,
the opening Allahu Akbar is part of the
prayer,
but,
they considered it to be an integral. Meaning,
if you just get up and face the
people and start saying alhamdulillahi rabbilahi, I mean,
the prayer is not valid because it didn't
it never even started, you know. Whereas, Abu
Hanifa, he has a very simple someone someone
may ask her, what's your daleel? Because it
seems like a relatively abstruse point
that,
that like, why is he just making it
up? And it has to do with a
very simple,
a very simple,
Dalil, which is this is one of the,
this is one of the,
in, tafsirs of Surah 2,
to, that the person has been successful
who, purifies themselves, and then they mention the
name of their lord and pray.
That here, one of the tafsirs of,
taking the name of the Lord and and
then praying is just the Allahu Akbar.
So the idea is that from the text
of the Quran itself, it seems that the
that that that Allah separates
the the saying of from the beginning of
the prayer. So this is,
the whiteboard.
She's playing with it. We can get it
next week. But the the the have fun.
I I was a little hard on you
last time, so I'm gonna let you I'm
gonna let you have this.
The,
the
there's 2 different technical terms with regards to
fit that the the difference between the two
are, is a little bit subtle. One is
what they call like a rukan or a
farida of of an act, which is an
integral part of the act.
And and the other is what they call
shard, a condition of an act. Both of
them are the same in the sense that
the act is not valid without them. The
difference between the rukan and the difference between
the shard is that the the rukan is
part of the act and the shard is
precedes it.
So Abu Hanifa considers the Takbiratul Ihram not
to be part of the salat, he considers
it to be a condition, precondition of the
salat.
Meaning fa, meaning one thing will happen after
the other, which is grammatically, it's it's a
it's a very normal use of the of
the letter fa.
Whereas the other the other,
the other imams say this fa is not
for taqib,
and and this Wadaqar Rasmarabi hee fa salall
doesn't isn't referring to the salat either. So
you can tell how these how these issues
are genuine ambiguities. It's not like someone doesn't
have a.
It's just that the text is there and
someone may interpret it one way, like,
very reasonably interpret it one way and another
person may very reasonably,
interpret it interpret it another. And so it
not being part of the prayer or it
being a a a prerequisite or a shout
at the condition of the prayer, but not
actually part of the prayer, opens the door
for some leeway in terms of how it's
performed. Whereas if it was part of the
prayer, it would be like a fixed ritual
performance. Yes? So then, the difference between being
part of the prayer and not part of
prayer. Yeah. So means when when you sit
as as not being part of the prayer,
once you sit, means you enter the state
of prayer. So
Right after it's done. Right after it's done.
Yeah. Then but then, is the is there,
you know,
amount of time that needs to pass or
cannot pass before your
No. It's it's it's immediate.
Once one ends, the other the other other
starts.
What they call it. It's a. Right? The
the is.
There's no gap in in between between one
and the other. And that's
that's that's, again, that's the Hanafi school. The
other schools, they don't, you know, they consider
it to be actually part of the prayer.
Yeah. The prayer of the prayer. So then
thereafter, it's a sunnah to raise your hands,
sunnah to raise your hands when you when
you,
say to Allahu Akbar.
In the Salat Afard,
this is the only place where raising the
hands is agreed upon by all of the
Muslims,
or by all of the Imams at least
of the Ahlus Sunnah. There are some opinions
of the Khawarij, but we're not gonna talk
about them because we don't believe that their
opinions have basis. But the the idea is
that what? That a person should raise their
hands while they're when they're saying Allahu
Akbar. And the the the raising of the
hands, right,
is a symbol of surrender.
Like, you know, like, you, like, stick them
up. It's a symbol of surrender. So if
you look in ancient,
ancient iconography,
obviously, we don't have icons in Islam, but
if you look in the iconography
of the ancient world, even amongst Moshekin or
the the statues of old,
paintings of old, you'll see that this gesture
of of of, of having the hand open
is like a gesture of submission.
And even even, like, for example, military is
when you salute.
Right? Every military in the world, except for
the American military, when you salute your superior,
you salute with with with the palm of
your hand.
And this is because of an old European
military custom that when 2 armies passed one
another, the victorious army saluted with the back
of its hand, and the, the the the
army that that was defeated saluted with the
front of their hand as a sign that
we're not fighting you anymore, so just let
us pass.
This is one of the many unique things
that Americans think they're special
is that you never salute anyone except for
with the back of your hand because we're
we're number 1, and all the haters can
go, go die if they if they hate
it. Yeah. You guys do that as well?
I'm staying with it. Yeah. Yeah. Straight.
Yeah. Inshallah, we'll go on.
One day, there'll be a rematch. We'll see
how the Spanish salute.
Right?
Yeah.
So so the in according to Malik and
according to Abu Hanifa
the only time you raise your hands in
the salat is when you say, when you
say,
Allahu Akbar in the in the beginning of
the prayer.
There's a difference of opinion, Abu, Imam Shafir,
imam Ahmed Benhambal, they they they say that
the raising of the prayer or the raising
of the hands in the prayer happens
several times. And I'm not here to say
whether it's right or wrong or to, you
know, put one opinion down or the other.
But, this is the one place that all
the 4 imams, they they agree that this
is when a person should
a person should raise their hands. So some
of the ulama, they say that that the
the raising of the hands is a gesture
of submission.
And some of them, they they they they
mentioned that the that
the the raising of the hands is not
for what's in front of you, but what's
behind you, that a person it's like they're
making, they're making
a gesture that they're pushing their duniya behind
them, like throwing throwing something behind their behind
their back. And for that reason, it's narrated
from the Rasul
that the hands when they're raised, it's anywhere
from from here,
which is like the tips of the finger
should be shoulder shoulder length,
all the way to the thumbs being at
the shahmal of the name. So the the
thumbs being at the the the lobes of
the ears, this is the preferred
fatwa of, Imam Abu Hanifa, and the lower
one is the preferred fatwa of Imam Malik
and of the, of the masha'if of the
Athari schools. But that's that's what the like,
that's a person should think about that one,
consider that or or or or or, what
you call?
What what is the word I'm looking for?
That's at any rate, that's what they should
conceive of inside of their inside of their
head when they're when they're when they're doing
that, when they're raising their hands. Yes? What's
the actual beginning of the prayer, though? Because
I've heard people differ. Like, some say, make
the intention, then give the a comma, then
give the The beginning of the prayer is
when you say Allahu Akbar.
That's the beginning of the prayer. No intention
as required.
No. The intention look,
intention there are there are
the intention is something that happens
simultaneously
with the act of saying Allahu Akbar. But
if you just sit here and you're like,
I intend to pray in my head, but
I'm not doing anything. The prayer doesn't start
until you actually say Allahu Akbar. The intention
may be simultaneous with it, but it's it's
an act of the heart. It's not an
act of the limbs. In terms of fiqh,
the fiqh deals with the outward manifestation of
these things.
And then there's there's another set of issues,
which classically we talk about as tasawwuf or
tazgiyah for the people who have, like, an
allergy to that word or whatever. The tasawwuf
of the sunnah,
is dealing with what's inside of the heart.
That's like a separate. It's important. It's part
of the deen as well. But in terms
of fiqh, what we talk about when you
ask what when does the prayer start, like,
if you're, like, watching with a video camera
or whatever. The prayer starts when a person
says Allahu Akbar. The Hanafi doesn't
really
we're gonna get to it. We're not there
yet. Yes.
So, according to Malik, in the Fardh prayer,
a person a person will,
a person will, after saying Allahu Akbar, start
alhamdulillahi
rabbil alamin without a gap. And there are
a number of people who actually came to
me and they asked, like, you do this,
why do you do this? How come you
don't leave a gap in the middle?
And so this is
the the the nasa of the books of
faith. The dalil for it is a a
a hadith that's narrated in the Muwata of
Imam Malik, and it's also narrated in Sahib
Bukhari amongst other books, that that's what the
messenger, used
to do. Now this is an issue that
we mentioned in weeks previous that oftentimes someone
might say, well, there's another hadith in which
it says that the prophet
said allahu akbar and then he read another
du'a and then he would he would start
the fatiha,
and, I'm the first one to accept that
those hadiths, they do exist.
And,
this is an issue that we talked about
last week, that when you have the arud
al athar and akbar, when you have different
narrations that seem to indicate, like, different things,
each of the different madhhabs has a different
way of making tarji, of making,
of of giving priority of one report over
the other, and of of giving preference of
one thing over the other. So none of
the imams say that that that that the
prayer is invalid if you do it the
other way. Malik doesn't say that the prayer
is invalid if you read a dua between
Allahu Akbar and between Alhamdulillahi rabbilalamin,
nor do the other imams say that the
prayer is invalid if you don't read a
dua in the middle. It's just a mild
preference.
However, how is that preference arrived at?
According to Malik, the preference is arrived at
by looking at what the amal is. In
the age of the the the Tabirayn, in
the age of the the successors to the
companions,
Malik would see, is there something that I
see like all the that people are doing?
And if there if it is the the
the or the the the custom of the
people of Medina is universally on one thing,
then he'll say this is a proof that
this,
this hadith takes priority over the other ones.
And so that's what he saw that that,
the masjid of the prophet
and the other masajid,
oftentimes the imams of these masajid were actually
the children of the sahaba radiAllahu anhu. If
all of them agree
on a particular practice, like they they all
would, for example, say, and say,
then he considered this to be a a
a proof that this method is superior to
the other methods. Whereas, Imam al Shafi'i has
a more hadith based approach that which hadith
is narrated through more chains or through better
chains. It's a completely different way of looking
at the, at the issue, but a person
can see some sort of logic or reasoning
in in in both of them and then
prefer 1, you know, whoever the one type
of reasoning appeals to them more than the
other, then that's why the the the Muslims
generally tolerated these types of differences of opinion.
So this comes to the question then, the
other hadith that say that the prophet
did those things,
what what does that even mean? So
Malik would say that those hadith refer to
the the the,
the nafil prayers of the prophet sallallahu alaihi
wa sallam, which is true.
In in in the sense that there are
many hadiths, it's not narrated like, say, saying
Abdul Abin Abbas when he was a kid,
like, literally, like the what what what's your
daughter's name? Nurul. Nurul Huda. That's like a
very heavy name for for for a little
kid, masha'Allah. We'll just say Nurul for now.
So, like, it's like he was Abdullah bin
Abbas
He,
he was like this age and he spent
the night with his aunt aunt, Mimuna. She
was his kala.
Right? Umul Fadhu, the mother of Sayna Abdullah
bin Abbas
was the sister of Mimuna, the Umul Mumineen.
So he just went to spend the night
at his father's house, and the prophet
it was his turn to stay the night
with her because she was married to the
prophet
And so,
he mentions that, like, the Rasul sallallahu alaihi
wa sallam woke up and I prayed with
him and he describes the prayer in a
great amount of detail.
And,
but he describes the so many extra duas
that a person usually doesn't read in the
in the normal salat,
and he mentions the prayer was so long
that the prophet
went into sajdah, and as a little kid,
like, I wonder is he still alive, you
know, because he's in sajdah for so long.
And so Malik
if, you know, asked, okay. Well, why is
it that this hadith is is Sahih hadith?
It's a correct hadith. Nobody disputes its correctness.
Why is it that that nobody acts on
it? And so is it maybe maybe this
is something that's for the for the, for
the nafil prayer, the extra prayers, and not
for the father. Yes?
Is there actually reasoning behind the dua? Because
people say when you're praying, it prevents you
from sinning. So how could shaitan get you
if you're saying, oh, I mean, when when
you say
shaitan or regime, why do you need to
say that if you're actually So when you
ask for something in the prayer, is the
is the dua only for when you're in
the prayer or is it for, for other
times as well?
This the whole the whole concept of prayer
is what? Is that a person goes it's
actually it's written in in in the the
the chapter with regards to wudu
is,
that this is your appointment with the Lord
because the prayer who the person who's praying,
is to, like, to speak to somebody up
close. That the person who is praying is,
like, speaking and coming into the the proximity
of the divine presence
and speaking up close. Right? So when you
ask
for okay, you're probably not gonna be robbing
a liquor store while you're doing your 4
rakas. Right?
Right? Yeah. But you're not just asking for
that time. You're asking for the other times
that you're not there. It's like, imagine you
have an appointment tomorrow with Donald Trump. You
know, you and Jared Kushner went to, like,
elementary school together. And so he's like, you
know, hey, you're a bang up guy, you're
a terrific guy, you're wonderful, you know, I'm
a big fan of Muslim or whatever. And
you you tell me whatever you want and
I'll give it to you. You're not gonna
just ask for a cup of tea. You're
gonna ask for something you might need tomorrow
and next year and the day. You know
what I mean? So and if that's that's,
you know, the the the orange haired, man
maniac, then imagine the you
make duas for things in the prayer, but
they're not just for while you're in the
prayer, they're for for for the whole your
dunya and your akhirah. Someone had a question?
No? Okay. So, he says he says that
you he says that you just go from
The other imams, they descent with Malik in
this matter.
And they consider it to be a sunnah
based on a number of different athar,
a number of different riwaiat.
There is a there is
obviously, there's a solid that says that the
prophet just went from
But there are a number of other that
prophet would read a particular dua between Allahu
Akbar and between
And
so, and it's not even one one particular
dua, but it's a number of them. So
one of them which is usually talked to
us in the Indian subcontinent is,
Allah, glory be to you, and to you
be praised,
and blessed,
is your name,
and and,
transcendent
is your,
is your is your fortune,
and there's no god except for you.
And then there's a longer one,
which is like,
which I
remember reading
from one of the Shafi'i Mashaikh when I
sat in his halakah of Shafi'i fikh.
This is actually longer than
most people even, like,
know Quran. It's, like, longer than the may
maybe. You know?
So obviously not everyone's gonna be able to
do that. I feel like a little funny
story in the middle. I remember I came
from Mauritania to the Emirates. So Mauritania, they're
all Malekis.
They have, like, really, like, dry Bedouin style
of recitation, which it has its own,
has its own charm in it as well.
So I went from that
to, like, the Emirates. So I remember there
was an Azhar Sharif,
sheikh who's an imam and a and a
mastan al in. This is, like, way back
in the day, you know. Emirates has changed
a lot since then.
There's a shafi'i sheikh in the masjid, and
it was Maghrib.
And so it's Allahu Akbar.
And Allah forgive me, you know, mindlessly, I
just started reading the Fatiha, and I was
already done with the Fatiha, and I started
with, like, the next surah.
And then he's like,
and I'm like, oh my goodness. He's not
even he hasn't even started the yet. This
is gonna be a long prayer.
Yeah. So
there's there's obviously, those are not very sheikh
like, thoughts to have, but, you know, we're
we're all everyone is a work in progress.
We're all we're all working on it. So
the Fatwa of Malik is in the Fard
prayer that that that, you go straight to
the Fatihah.
But that being said, in the and the
and the and things like that, then we
see the mashaikh doing these things as well.
And whatever happens one way or the other,
you know, whatever happens one way or the
other, if a person reads it, there's like
not like they they did something bad, you
know. These are just mild preferences,
one way or the other. And the prophet
also, he didn't do the same thing every
single time. So there's a hikma also that
Allah Ta' preserves these different sunun and the
ummah through,
through this, very interesting mechanism. So so we
can do then is we can alternate. Right?
If you want to. One day, you said
one day If you want to. If you
want to.
If you just know that. You can if
you want to, you can do that. Although,
generally speaking, then once a student of knowledge
studies for a
a a while,
then they actually start to have a particular
preference. It makes sense that this should be
correct. So that person, I don't think it's
good for them to alternate. They should always
do what they think is best while not
being so arrogant as to think I'm right
and everyone else is wrong. Yeah. But but
there's no if you if a certain thing
appeals to you, then you can stick to
it. There's there's nothing wrong with that. And
so he
says
he says that,
So,
then he says that when a person is
done with the fatiha
I mean, obviously, it's not part of
the but it's a sunnah to say it
after the after after the is done.
And,
just to make sure we won't spill into
the salah time. It's a sunnah to say
what time is the ihama, by the way?
9?
No. I'm looking for the
The the the Ikhama so the Ikhama is
like at like like okay. Okay. So we'll
Ikhama, Ikhama is 850.
For questions.
Because Adam has been very patient with me,
and I don't wanna I don't wanna disappoint
him.
I really I see that this is one
thing also, like, I
in the old days, people used to spend
dedicate significant amounts of time to these things.
And now they spend so little time, you
just have to get through the material. Otherwise,
if you're gonna come to class, like, 6
hours a day every day for the next,
like, 10 years, then we'll
there's so much mind boggling detail in answer
to every question. It's and it's sometimes, really,
it's a it's a amazing, like, show of
force,
of
how how much Allah Ta'ala has promised of
that
we,
sent down this remembrance and we're the ones
who protect it. It's just mind boggling how
the degree to which it's preserved in in
such detail,
inwardly and outwardly.
So it's not a part of the Fatihah
to say Amin when you're done with
it, but it is a sunnah. It's one
of the customs that that when the Fatihah
has done that Amin should be said. But
the ulama had different have a difference of
opinion of how it should be said.
And so, Imam al Shafi'i, Imam Ahmed bin
Hanbal, they considered that it's a sunnah to
be that the Amin should be said
out loud. The imam
says and the masjid then rings with the
sound of,
mean.
If you tried doing that in Pakistan, someone
will probably slap you,
which is not good, and it's not part
of the Hanafi fiqh, but you'll probably get
smacked nonetheless on the back of your head,
and possibly even in Mauritania for that matter,
especially in the pre modern era. And so,
the the proof of the Hanabila and the
Shafi'i'ah is a hadith that's narrated in a
number of books including the Muwata of Imam
Malik, that whoever when,
whenever the whenever the Fatihah is read, the
the angels themselves say
Amin. That the person who who
when the angels say,
the person who's,
is
at the same time as the angels or
is in accordance to that of the angels,
that person, their sins will be forgiven.
Because the angels, when they say amen,
that's,
that's that's, like, a blessed time. Whoever says
the amen at that time, the barakah of
it is that the that that Allah will
forgive them their sins because of that. Now
Malik and Abu Hanifa, both their fatwa was
at the said quietly. It's said, but it's
said quietly.
And,
the
the, proof for that is what?
If nothing else, then that nobody used to
do it in the Jama'at of Madinah during
the time of the salaf.
And furthermore, even the hadith because the thing
is people read a hadith and they think
it means one thing and it may actually
mean the thing they think it means, but
it's possible that it means something else and
they don't don't ever consider it. Right? So
this is one of the things one of
our teachers told us when we were studying
hadith
about this, hadith of whoever's
amin is in accordance. Right?
Means for one thing to be in accordance
to the other. Right? How many here have
ever heard a angel say Amin before?
Angel? Yeah.
Maybe Sheikh Abdul Arman because he's, like, more
pious than most people, but the rest of
us haven't haven't heard it before. Right?
Right?
Nobody has heard angels say Amin. This is
the deal that the angels their own Amin
is quiet. So wifaq would mean that what?
You should say it quietly like they do.
Allah knows best or it means the other
thing. Right? But it's, you know, people will
often times hear this hadith and they'll be
like, oh, look, the Hanafis don't make Amalan
hadith, the Malekis don't make Amalan. It's not,
like, it's not really that simple.
There's there's a little bit more detail to
it. So the fatwa in the Maliki school
is what? Is that there's three conditions that
a person may be praying
in. 1 is that they're praying alone,
in which case they should read the fatwa
and then say Amin as well.
The second case is if you're an Imam
in which case you should read the Fatiha
Wallah Bawlin
and then you don't say anything else. And
then the 3rd case is that you're following
the Imam, in which case the Imam reads
the Fatiha
and then you then you say Amin.
But even in that situation,
a person the fatwa of Malik and Abu
Hanifa is that Amin should be said quietly,
and the other the 2 other the Atharimath
have Abu,
the Atharimath have Shafi'i and Imam Ahmed. They
dissented with that,
based on the,
the proofs that we put forward and other
proofs undoubtedly as well.
But, that's just, the beginning of the salat.
InshaAllah, we'll continue
next
week.