Hamzah Wald Maqbul – Mlik Fiqh Two Rakas Before Subh and Other Issues ICC 01222020
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So now he mentioned something about the 2
the 2,
rakas,
before
the
before the father prayer.
In the morning, is
what
what the, you know, referred
to as the.
Fajr is the time that starts, like we
mentioned before so many times in Darz. Fajr
meaning dawn
and morning. The morning prayer starts at at
the time of dawn. It ends at the
time of sunset sorry, sunrise.
And so this,
this,
these 2 rakas that are there in the
morning, they're very special. They're very important.
So,
in the Maliki school, you have first the
division between the prayers that are farther than
the prayers that are not farther.
And so the farthest prayers are the 5
times daily prayers.
They are farther by,
by consensus.
Whoever says that they're not far has left
Islam.
Obviously, with some exceptions, like if someone just
became Muslim, like, you know, today and, like,
they say by mistake is different, but it's
something that's
it's necessarily known to be part of the
deen and not a difference of opinion.
And so those are the and then and
then all the other prayers are called nawafil.
So the word nafil has a general meaning,
has a specific meaning, has a general meaning.
So the general meaning of is what? Anything
that's not farther.
So all of their prayers are in some
sense.
Meaning, they're they're what? They're not farther.
Every other Eid prayer, the drought prayer, all
these other prayers. We'll actually go chapter by
chapter. We'll go through them all,
if we if we keep going with the
dars.
So
that's that's
that's the division of,
Fardan and Nafil.
There's another further prayer other than the
the the 5 daily prayers,
but it's not.
It's
which is the which is the Janaza. But
the Janaza is like shibb salah. It's not
really a salah. It's kind of like a
salah. It's kind of not. There's no sajdah.
There's no,
ruku in it, but it takes a form
that's kinda quasi,
quasi salat form.
But at any rate, it's it's it's a
it's a it's a
a communal obligation. Meaning, if some every person
gets a janaza, if somebody,
if if somebody,
some group of people, 3 or more pray
the janaza of a person, then that obligation
is discharged and it's no longer fard on
anybody else. If those, you know, minimum, like,
whatever, 3 people don't pray the janaza, then
it's like a sin on the entire ummah.
It's nonperformance,
or whoever the responsibility
of that devolves on.
So that's that's the 5. Then the
the Nawafil are what?
The Nawafil are then categorized or broken down
into
3 categories. There's 3 levels of them. 1
is the Sunnah Mu'akadda, which is the one
that's the most
rigorously emphasized,
which includes what? It includes, like, the wither
prayer, the Eid prayer, the,
the eclipse prayer, the drought prayer.
It it includes,
it includes all of those.
And
there again, like I said before, their description
will come to it in a relatively
good amount of detail.
And the lowest level of that's the highest
level of NOFA. The lowest level of NOFA,
they just refer to them as NOFA. And
even then, there's, like, a a bunch of
categories in, in that. And those are those
are the ones that
those are the ones that are
if you do them, it's great. If you
don't do them, it's no big deal.
The the,
whereas the whereas the whereas the
is like a person who doesn't do them,
it may not be a sin, but, like,
to habitually neglect them
is, like, it's
It's like a sign that this is a
person of, like, very, like, poor character.
And it may not it may not be
a sin per se. There may not be
a punishment for it in this world and
the hereafter, but it's a sign that the
person doesn't take the deed seriously.
If they don't have if they skip their
wither as a habit, they don't they don't
pray their wither and, like, you know, they
don't come to the Eid prayer. They don't,
you know, come to the drop prayer, eclipse
prayer, these things. You know? As a habit,
they skip them without any without any, like,
heavy excuse.
This is a sign that that person doesn't
really take the deen very seriously,
and,
those are reasons that a person should be
disqualified from being the imam.
There are reasons for a person to be
disqualified from their witness being accepted.
You know, those people should probably not be
pontificating their opinions about deen and things like
that. I mean, although that's like we're very
far gone from that. Now, like,
people don't even feel like they need to
pray 5 times a day or, like, practice
really much of Islam or any of Islam
at all, in order to give their opinions
of ad Din, but that's a like, that's
a whole separate issue. We're not gonna because
not not strictly speaking what we're talking about
right now. So between these two between these
two extremes, right, the Nawafala are the ones
that, like, if you do them, there's more
reward. If you leave them, it's not that
big of a deal. And then
on the other side, there is,
there is,
the sunnahmaqada,
which is, like, a person shouldn't leave them
even though it's it's not, you know, there's
no punishment for leaving them, but a person
shouldn't leave them. And there are some,
like, it just it means you're a person
of, like,
not a very high character if you if
you make a habit of leaving them for
no reason.
In the middle, there is there is a
category called a rariba. Rariba is the thing
that's like
that a person should be excited to to
do.
And the 2 rakas of
before fajr are are the only salat in
that category.
And,
there are a number of a number of
peculiar things about these 2 rakas that make
them different than, like, really any other salat
in the sharia.
And we we'll discuss a couple of them,
right now. But
the definition of the is what? It's a
recognition that that it's not
it's not
in the sense that, like, there's no
legal precedent, for example, for a person, like,
someone said so and so skipped the the
2 rak'ahs before fajr, therefore, you know, they're
not a good person or whatever. But on
the flip side, the takid,
the emphasis of, praying those 2 rak'ahs is
very heavy in the the the sunnah of
the prophet salallahu alayhi wa sama to the
point where
the reward is so much that a person
is really,
the the reward that's mentioned is so much
that a person is really remiss to skip
them. And the reward mentioned, in the hadith
of the prophet
is,
is that the the the person will receive
a reward greater than
the the entire world and that which isn't
it.
So,
and it's really interesting too because, like,
you know,
despite what people may may think or whatever
or some people may think,
you
know,
many people who are like right now who
seem very religious, There's a time that they
weren't or they come from a background that's
not as religious as you would think. Someone
may walk around and you think this person
is, like, you know, was taught Alif Batatha
from Imam Ghazali or something like that. But,
you know, people have their background and they
come to Dean from something else.
This is important to remember,
especially for people who especially for people who
feel like they're kinda novices,
because then,
you know, other people's behavior when people behave
in a way that turns you off from
the deen, you kinda take it in stride.
Whereas you're like, well, if the people who
pray are like this, then maybe the prayers,
like, you know, not very useful or, like,
it's not that important or whatever. Right? Whereas
the person who you think is very religious
may just look very religious outwardly, but inwardly,
they have they have very little. They may
they may have very little, so it's not
fair to pin that person's personal issues onto
the prayer, onto fasting, or on having a
beard, or wearing hijab, or niqab, or whatever.
Right?
So,
at any rate, there was a time that,
I found it very difficult and onerous to
wake up for Fajr.
Like, really difficult. Like, now I'll get up
and I'll I'll I'll I'll I'll I'll I'll
I'll read, you know, like, whatever the masnun
tera is. There's a time I couldn't even
read the without my voice cracking. That was
how difficult it was for, like, you know,
like, my voice was hoarse. I used to
wonder how do the Imams recite the recite
the,
the the Quran and fajr because it was
so difficult. Like, my voice would break so
much because it it just like, I was
completely out of it. I was unable to
wake up. And so,
and those were those were those days were
like, what's that? Like, you know, like, the
you're like, in the old you guys must
have come from the Bilad, so maybe you
don't remember this, but, like, in the eighties,
in the nineties in this country, there was
not really a whole bunch of Islam floating
around. There was, like, there's, like,
knowledge of Islam through popular culture. Like, we
know there's 5 times daily prayer because our
Sunday school teacher taught us. Nobody knows about,
like, the Ushuli definition of Fardan. No. You're
a Muslim. This is what you what you
do. You pray 5 times a day. So
I thought, okay, Fajr is like really early
in the morning.
And, I asked my father, like, when does
Fudger supposed to be? He's like, 5. You
know, I don't know. Like, you know, and
I I have no idea what the alamat
are or the Fudger. I just set my
alarm 5. I would wake up and pray,
you know.
Some, you know, some some days it was
probably, like, before it came in. You know,
this is by the way, this is also
mess if you pray, like, at the wrong
time and, like, you realize I've been praying
the wrong time for, like, years,
then the the hookah for that is that
every prayer,
that you pray in the wrong time is
the makeup for the the day
before.
And then and then and then there's still
but, like, you know,
there's still one prayer that's missing in that.
So you have to make up one prayer
as once you find out. You don't have
to make all of them up. Versus,
like, praying without wudu, you have to make
them all up. There's no excuse there's no
way out of that. You know? Filk is
wonderful. There's all sorts of loopholes in Filk,
you know, like,
one anyway, it's like a whole, like, another
set of interesting stories. If we have time,
maybe someone can ask and I'll tell tell
them about fun fun loopholes of Filk stories.
Not loopholes, but, like, how understanding
superior understanding doesn't necessarily mean you have to
do more. Sometimes understanding the sharia,
well means that, like, you you actually don't
have to do all that much. And people
that don't have the understanding will end up
doing a lot and they didn't really have
to.
But,
at any rate, so it was very difficult.
And so after a while, someone's like, oh,
you know, there's 2 rak'as of sunnah before
fajr. I'm like, what? Forget that, man. It's
not even far as I'm barely I'm barely
reading my fajr and, like,
forget that.
You know what I mean?
We're like, the Hajj is not even on
the radar right now. The Hajj is like
a unicorn that only, like, exists on the
27th of Ramadan at this point. Like, you
know, it's not we're not even thinking about
that. Right? So I'm like, man, 2 2
rakaz before fajr, man. I'm I'm gonna do
my father. I'm gonna go I'm gonna go
go back to sleep. I'm done with like,
I I don't even wanna hear about this.
Right?
So,
given that
reality, which is one that a lot of
people negotiate.
Even people who wanna be righteous and even
people who are genuinely genuinely pious people, like,
you know, and other stuff.
That's not very easy for for everybody to
do. It makes sense why why there would
be so much reward because there's a couple
of one is so difficult, b, if you're
already in that frame of mind at that
time in the morning,
then your father is not gonna be very
high quality. So one of the wonderful
one of the wonderful benefits of the sunnah,
the sunnah prayers is or the nafil prayers
is like Sheikh Musa, he pointed this out
in a gathering.
He said it's like if you turn the
fan off, you know, like, you know, they
have the big spinning fans on the in
the in the ceiling. You turn the fan
off, you, like, hit the off switch. Right?
It'll still keep spinning for a while. It
doesn't become still right away.
So, the sunnahs are good in the sense
sense that they center a person,
so that they can get the maximum benefit
out of the fard. And the fard prayer
is like your main course, you know,
like, you know, your sunnah prayers even if
they may be more in in in number
of rakas in certain cases. But they're like
your appetizer and your dessert there. But the
main course that you're actually gonna get your
nourishment, like, if somebody eats, like, french fries
or, like, mozzarella sticks,
that doesn't replace a meal. If you keep
doing that for a long time, you're gonna
become, like,
malnourished, you know. If you keep eating, like,
cheesecake, you can't just live off cheesecake, or
you can't just live off of ice cream,
or whatever.
So,
you know, that's your that's your that's your
your main meal is the is the farb,
and the person is
in in a good position to imbibe the
benefit that comes from it,
when they pray their sunnahs. And so, like,
those 2 sunnahs are are really good for
that.
And so the sun the the the
the the hukam that he mentions
here is that,
that the person who prays the 2 rakas,
a a a fajr before subhih.
And so the 2 raqatil fajr is the
the name of the the sunnah or the
raghiba, I should say, and the subhih is
the the name of the father prayer.
That person,
will pray,
the fatiha, read the fatiha in each surah,
and he will read them silently.
So this is one way in which the
salat is different. Is that what? It's not
a sunnah to it's not a sunnah in
this prayer according to Malik, it's not a
sunnah in this prayer to read a second
Surah.
No big second Surah. According to Malik. There's
a difference of opinion. Hanafis, they they say
that such a salah doesn't really exist,
that it's a sunnah not to pray a
second. But anyway, but according to Malik, the
sunnah is is this. This is narrated by
Sayid Aisha radiAllahu anha.
From Malik,
that,
that,
that, and the other Khabr is
narrated Muslim.
And
So there's a difference of opinion,
between the ulama,
you know, the Hanafis, they go with the
with the report of Abu Hurairah that the
prophet read,
and,
and then in the first rakah, he read
This is like a good combo. This
This is like the the go to combo
of the prophet sallallahu alaihi wa sallam for
a number
of for a number of,
short. Anyone remember another place where it's, Mashidur
to to read from these 2?
The 2 of Ihram, it's narrated. The prophet
read read read from those 2, from the
2 of Ihram. For for those of you
who go to Hajj and Umrah, I'll take
us again and again. And it's also for
the 2 raqas of Tawaf.
It's also narrated for them as well.
And so, there is a there you know,
the people who who
who,
the people who,
take this,
who take this opinion,
they say the the the second hadith is
stronger than the first even though the first
the first the first hadith is more famous,
more well known, and widely transmitted. The second
hadith is stronger as a proof they say
why because,
I'm doing Shaykh Musa's job because he's he's
not here. So I'm first, like, refuting the
Maliki Malheb and then we'll say the Maliki
position afterward.
But,
why? Because the first hadith is say that
say that Aisha is saying, I don't know
if he even read the
in it or not.
Whereas the second one is, it's like
it's like saying the prophet prayed
the 2 rakas of Fajr, and he read,
I would say in response to that that
I don't know if he even prayed the
fatihar or not. It's pretty clear that he
didn't read anything more than the fatihar.
And the second thing is that the Amal
Al Adhul Madinah and these issues,
usually ends at hilaf according to Malik. But
if somebody did read a short surah, the
point is that they're quick.
And the sunnah that everyone agrees on is
that they're quick. This is not like your
the time to read 2 2 wrong long
rakas. Someone may say, well, what if I
wanna read 2 wrong 2 long rakas? Not
wrong rakas. Don't ever read a wrong rakah.
If what if I wanna read 2 long
rakat?
So that's the the point of that is
the Hajjut. If you wanna follow the sunnah,
the prophet was praying like a third, a
half of the night, 2 thirds of the
night,
before that anyway. And the the reason that
that that these 2 rakaza are called the
2 rakaza fajr. Again, in popular conception when
you say fajr, you're talking about the fard,
but the the technical term for the fard
prayer is subhih.
The reason these 2 are called fajr is
because they're prayed at the beginning of the
time.
And why are they prayed at the beginning
of the time? Because the the prophet sallallahu
alaihi wasallam was already awake because of
the Hajj.
So, these 2, rakas are like
like a break from a break from the
the the the struggle and the mujahada of
being awake all night. And so they're they're
they're short. They're not they're not long.
But for whoever praise them, either way, if
you're already awake because you were praying the
Hajj, then you deserve, a great reward in
them.
So you get what's in the duniya and
wamafiha. And if you struggle to wake up,
then also because of the struggle, you deserve
a great reward. One way or the other,
you get great reward for these 2 rakas.
So
one one one of the ways it's different
is that, at least according to Malakus Mustahab,
it's considered sunnah. You receive more reward for
just reading the Fatiha instead of reading Fatiha
and Surah.
Although, again, there's a difference of opinion. Another
way it's different is what? Is in general
in the sharia, every prayer that's prayed in
in daylight, meaning from the time the the
sun rises
until the time the sun sets.
All of those prayers are, said quietly.
And every prayer that's said, the sunnah is
to say them quietly. And the the the
prayers that are from the from in the
darkness, from the time the sun sets until
the time the sun rises, those prayers are
all said out loud. There are some exceptions.
The exceptions for the daylight prayers is what?
Is every prayer that has a khutba, the
recitation is out loud.
And the, the exception on the other side
is these these 2 rakas that they're said
before the the sun rises.
Obviously, the federal prayer is said out loud,
but these 2, it's a it's a sunnah
to sit quietly.
And there's a tie again, it's it has
to do with them being like a type
of repose after the the
of of the night prayer and then the
the the vicar and recitation of the night.
Another way that these 2 are different, although
he doesn't,
although he doesn't mention it here, I'll mention
a couple of other masayl that are connected
with these 2 rakas,
is that,
that they are there's no prayer between them
and between the the the farlet.
So, you know, you just pray to that
between the between the between the,
the the time the fajr come the subha
comes in until the time it's prayed. There's
only these 2 rakas and nothing else. So
if you want to do something at that
time, recite the Quran,
you know, the the the indeed, the the,
the recitation of the Quran at the time
of this of the
dawn is
witnessed by the angels,
and a person can make zikr at that
time as well. This is what I saw
in the in the zawayah, the khanqaza I
stayed in,
that the mashaikh. They said that they make
their adkar, their duas of the day and
the night and their,
repetition of the divine name, La ilaha illallah,
alla Allah, etcetera.
They they do these things at this time.
Time. It's not it's this is not a
time to, like, rack up the the the
salat,
the rakat, I should say.
Another unique thing about this is that that
the Mansus alayhi masala of the Malekis,
and I don't know in the other maddahib
if it's the same,
is what is that if a person has
prayed these 2 rakas,
and they enter the masjid, then they should
just sit down. They don't pray they don't
pray the tahi at masjid. And for that
reason, the masha'i who write that it's actually
superior to pray them in the masjid so
that you
extricate yourself from this
issue of, like, having entered the Masjid and
sat without having
prayed the 2 rakas of, of to hate
the Masjid, the greeting of the Masjid. Obviously,
that's for those who are praying in the
masjid,
not for others.
Now,
this is a messa that we mentioned before
when we,
when we talked about the prayer times, but
I think, you know, it bears repetition at
this point that there's a difference of opinion
as to when
the fajr prayer should be prayed.
In general, for persons person is praying alone,
praying at home,
they should in general it's the the the
best time for them to pray is the
beginning of the time. Why? Because they don't
have to wait for other people. They don't
have to make a consideration with regards to
the congregation.
As for the congregation,
the needs of the congregation should be taken
into account.
So,
it's one of the objectives of the Sharia
that you should try to have as big
a congregation well as well attended a congregation
as possible.
And so keeping that in mind,
the general rule is that every prayer is
best prayed at the beginning of its time.
Because the hadith of the prophet
that the best of who's asked about what's
the best of
praying the prayer in the beginning of its
time.
That being said, there is a,
there is a, hadith of the prophet sallallahu
alaihi wasallam which is narrated in the sunan.
That the messenger of Allah sallallahu alaihi wasallam
said
that pray the the
the
the the fajr prayer,
when there's a little bit more light outside,
not in the dark part of the not
in the halas, not in the dark part
of the the the dawn, but in the
light part of the dawn.
And you'll receive more reward. And this is
the that the, that the, Hanafis
use. This is why in most of the
Hanafi countries,
including, like, Turkey and things like that, they'll
usually pray that the the Fardh will be
about a half an hour before half an
hour, 40 minutes before the sun rises.
You know how we said in the our
in this message, we generally set the the
the the salat half an hour after the
adhan. They'll do it half an hour before
the the sun rises.
And, one of the reasons for that is
what is that? So there's, you know, people
are sleeping and things like that. There's more
chance for people to wake up.
That's obviously very difficult. That makes it difficult
for the tahajjud crew
because oftentimes they wanna sleep after, they wanna
get in a nap after the
after they they they prayed the subha. But
in general, that's a makru time to sleep
also.
It's a makru of time to sleep also.
It's a makru to sleep until after the
sun rises even if you wanna have a
a nap in the day. It's considered a.
It's good a person should take a a
short nap in the day.
That's also some of the prophet
and it was observed in most of the,
Muslim countries, if not all of them,
until relatively modern
times. But,
so that's that's,
that's that's,
another
opinion. One is it prayed in the beginning
of the time, one is pray at the
end of the time. And then the, the
fatwa, of the Malachy school is, at between
the 2 of them. And it's also based
on a hadith of the prophet sallallahu alaihi
wa sallam
that,
that the companions said that when we would
leave the when we would leave the slots,
there would be enough light outside that from
some distance, you could see if someone was
there, but not enough light to recognize who
it is.
So you couldn't make out the details of
the face of a person, like, whereas if
it was broad daylight, you would be able
to see that to see who it is.
But, like, you could tell that there's someone
there. It's not like just pitch black outside
either.
And so for this, for this reason, the,
the the right that the best time of
the prayer is that when a person, when
the imam starts the Allahu Akbar,
it should be. It should be like night
outside. And then by the time the imam
says salaam because the prayers should be fairly
long.
By the time the the,
imam says their salaam,
that there should be there should be, a
bit of light outside
as well. Obviously, the Baba's at Fajr is
hard to, like, god bless them and, like,
you know, keep them in his protection and
guide them to what's best and as well
as all of us. You know, this is
not I don't think this discussion is is
gonna kinda go in one ear and out
the other in the morning time, but it's
good. Some people should know,
what what it is and how it is
and that the, issues with regards to what
the prayer times are. There there there's a,
there's some in it, you know,
some in it. Like, in Seattle, because it's
so much further north than it is over
here,
the time gets really early. So if you're
gonna pray half an hour after
after the adhan comes in, like, you're gonna
be praying, like, at 3 something, you know,
at some parts of the year.
So, like, I remember the the the one
of the masajid that I was imam in,
the previous imam had set a rule. He
said that the the prayer is never gonna
be before 4:30.
You know, it'll get to that point and
they'll just stick it there like like we've
done with 7. The reason we did 7
is why is because after 7, there's, like,
traffic for people who have to go go
into town, you know. So we'll actually pray
it earlier,
over here. There, they they they they, you
know so who knows maybe if, you know,
if any of us is still around at
the time that the fajr becomes late and
when we're complaining about the heat instead of
the cold, we can think about those things.
But, like, all of these things, it's okay
to it's okay to change it around a
little bit, you know, in order to get
more
people to come, and there's a precedent from
the sunnah for all of them.
Yes.
So, that's a little bit about the 2
rakaza Fajr and about Fajr in general.
And the sunnah for,
prayer
is,
that, a person should read from the the
long surahs of the Mufasa, the last 7th
of the Quran. So from
until,
until
You don't have to actually read from those
surahs, but read surahs that are
similar in length,
to
like,
similar to their length to that
assortment of Surahs,
or some part of the Quran that's similar
in length to one of those Surahs. So
that there's a longer salah? Yeah. So the
yeah. And that's what I was gonna mention.
It is a longer salah, and very few
places do they actually observe this.
To my knowledge, this all of Alfaqaha agree
that it's supposed to be as long as
fajr or slightly shorter than it, but not
like a whole lot shorter.
And,
but, like, people people don't observe it. I
think part of it is because, you know,
nobody reads out loud, so
people get fidgety. Like, one of the one
of the issues, like, I remember one one
one time one of the uncles yelled at
me for me to go short.
He said, you pray too fast. You pray
too fast. I'm like, let's talk about it
outside in the hall afterward. You prayed No,
you prayed too fast. I'm like, Don't make
a scene right now. Let's talk about it.
No, you prayed too fast. I said, I'll
talk to you after Salat. Just wait a
minute.
And then he, proceeded just to like bounce.
He proceeded to take off. The reason I
prayed it short is because the Hassan's school
kids were there and it was like they
were just back from vacation and they're having,
like, a hard time focusing.
You know? And so the longer it gets,
the more like it's just going to become
a fitna for them and for for everybody
else. You know? Because if they're fidgeting around,
then the people are not gonna be able
to focus on their prayer.
And,
you know,
if they have the habit of fidgeting around
because nobody can stop them when when they're
all in the salat. So if the habit
is there for them to fidget around, then
it makes it harder to undo from from
before.
And so, like yeah.
But the problem is that happens with big
people too because there's a lot of people
out there. The longest they know is like.
So if the imam is standing there for,
like, you know, 10 minutes
reciting,
7 minutes reciting,
and nobody from behind actually knows enough to
recite during that time.
You know, perhaps there's a concern that that's
like a issue.
Although, you know, even
then even then, like, in the Hanafi, like,
you know, they don't consider even sunnah for
the person behind the imam or side in
the silent prayers.
So, like, I guess that's for them, that
doesn't really make all that much difference.
And they still considered sunnah for the imam
to recite for that long. But, in our
school, it's a it's a sunnah to stay
quiet for the follower in the loud prayers,
and it's a sunnah for them to recite
in the quiet prayers.
One way or the other, even if you
all you know is
The sunnah is the sunnah. If you can
fulfill it by standing for that long, it's
obviously superior. I myself will admit that, you
know, out of,
concern of just, like,
people becoming belligerent and, like, hostile for no
reason, like, oftentimes, I won't read that long
of a prayer, and sometimes it's because of
my own laziness as well. But I suspect
one of the reasons that people don't demand
this of the imams is because there's no
recitation in it. And the recitation of the
Quran and the salat, even though it's within
reason, it's okay to recite nicely, but, like,
it's become somewhat of a, like a performance,
art,
which is kinda not what it was supposed
to be,
because that aspect is not there. Nobody really
cares.
Allah knows best, but that's why we have
these that whether the practice is there or
not, the knowledge should be there. If the
knowledge is preserved, the practice can be resurrected.
If the knowledge is not there, even if
you have the practice, it's gonna die.
So that's the sunnah for the prayers that
you should read from the long, surahs of
Mufasul as much as or maybe a little
bit shorter than that.
And
a person is not, is not to read,
any of, those surahs in Dhuhr, any of
the qira or the recitation out loud, which
most people pick up pretty
quickly.
And that a person should,
recite in the lower prayer,
the Fatiha
and the Surah quietly, and in the second
2 rakahs, just the Fatiha itself,
again,
quietly.
The expression Ummul Quran is one of the
names that the Quran itself has given to
the Fatiha.
The,
I mean, it literally means like the mother
of the Quran, but it means like like
a really important part of the Quran.
Those people who are learned in in tafsir,
they say that the entire Quran, a summary
of the entire Quran is,
contained within the Surah Al Fatiha,
and you can ask them for the explanation
for that inshallah,
when you sit in a tafsir in a
tafsir darsh.
A person when they're making the so the
person makes tashahood after 2 rakats and then
after 4. Because he described the subak prayer,
how it's prayed, and then he's gonna describe
how the other prayers are different. So he
said this the the the the the zohar
prayer is 4 rak'az and a person makes
tashahood after the the the first two.
And,
they'll keep reading the until they get to
the
they get to the,
Muhammad and Abdulhur Rasulu, and then they don't
continue to the
and
the prophet
and the the dua rather
they they get up from there.
By the way, just to backtrack a little
bit, we we mentioned,
we mentioned that the
the in that the the Surah after the
fact has the of the prayer, that's truly
in the father prayer. So if a person
misses the misses, like,
if a person misses
the Surah after the,
in the father prayer, they have to do
the
and he'll describe in great detail later on
how it is.
But,
in the
in the general sense of the word, non
Fatiha prayers,
The surah after the fatah is considered to
be just like recommended mustahab. So if you
miss it, you don't have to make such
a sahu. And, actually, this ties into what
we're talking about right now. Why? Because,
because the
2 rakazah fajr are proof for this.
That the prophet,
prayed it prayed a a a a prayer
with only the fatiha. That's not, like, you
know, that's not deficient. He never prayed a
fard prayer with only the fatiha in the
in in the 2 rakas to my knowledge,
but but there is a clear proof that
he prayed the
the, the the only
at some point. Again, so the other schools
may disagree. That's fine. It's not a reason
to, like, you know, like, cut someone off.
It's a bidah and kafir and shirk and
whatever fun things people say to each other.
We should reserve those things for, like, when
someone actually works at worships an idol or
says, hey, look, you know, I'm praying 5
rakkah out of the Lord. You know, that's
okay. Then you can bring that up, but
this is not this is not an occasion
for that. But,
yeah. So the so and this is good
to know as well. Why? Because sometimes,
you know, you have to go
and,
but you wanna pray your sunnahs, but you
have to go. So in general, you should
pray your sunn you do everything in the
dinah as perfectly as possible.
And as possible, the functional word. So if
you really have to go instead of, like,
dropping the sunnahs completely and cutting and running,
you know, you can pray fairly quick salat
if you're just going to read the fatiha
in each raka'ah and subhanahuabi al-'alim and the
ruku once and subhanahuabi al-'ala once and each
sajdah and like the tashahud and salam out
or the tashahud and salam out.
It's a relatively short prayer. It takes about
a minute and a half or something like
that, you know.
Even if you're not like like rushing through
the recitation.
So, you know, it's it's it's not, you
know, maybe it's not good to make it.
Or if it's, like, really hard for you
to do,
then you can start with that and then
build up from there later on.
A person, you know, when they, you know,
when they first go to the gym, they
may have a hard time lifting the bar
after they're pumping iron for some time. They
may put on the big weights and, like,
you know,
scare the other,
scare the other people working out with their
strength. But that, you know, at first, you
start with the bar, don't put all the
weight on, and then say, oh, I can't
do this. You know?
So,
yes.
So the second 2 rakas,
a person will read the Quran, the the
the the the Fatiha,
alone, and they will,
they will do it quietly.
The 3 and 4 is always quiet.
A person will say that the shahood in
the first sitting after 2 rak'ahs and tell
the point of saying,
yesterday,
that that that Malik considered that a person
shouldn't say to and
tell, they actually,
are standing.
Every what they call
the the that you say from moving from
one posture to another, in general, the the
sunnah is or not the sunnah, the recommendation
is that a person should stretch it,
stretch it according to how long it takes
to make that that that that movement.
And so,
you know,
when you're going in Ruuku, Allahu Akbar, however
long it takes you to go from standing
to go in, you stretch the
out that long.
And, you know, like, when you're so when
you're getting up from to sitting, it's short.
And then we're getting from getting from to
standing, it may take,
Why? Because you should stretch it for however
long it takes for you to to move
so that
the movement itself is,
is
part of an engagement
with Vikhar.
It's part of
an engagement with the
with you, a person may ask, they only
give here
for why it is that a person should
say the allahu akbar when they stand.
I am according to the Musula, the Madhav,
the reason that that Malik would do it
is because he saw the,
he saw the Aslaf do it. But the
the rational reason that he mentions
Akli reason is what? Is because and there's
actually a number of kind of weird subtle
messiah that are, are,
filter issues that are connected with the first
sitting that have to do with this one
point, which is what is that the Teshahood
is a that's not a rukun. It's not
actually a farther part of the prayer.
It's a that if you skip it you
should make Sajjad Sahu, but you can make
Sajjad Sahu if you skip it in order
to fix the prayer. It's not gonna invalidate
the prayer. Whereas, like, you skip an entire
Sajjal Sahar or something, it invalidates the prayer,
you have to say the whole thing over
again. Or it invalidates the raka'ah. If you
catch it within the prayer, it invalidates the
raka'ah and you have to repeat the raka'ah
again. So,
the reason the reason they mentioned here that
you say the when you're standing is what?
So that you can say the while, in
the part of the prayer rather than in
the in the part of the prayer.
The sitting being part of the prayer. This
is also another issue. This is an issue
as well. For example,
imagine a person's rakah the second sajdah, the
second rakah,
and they forget to sit,
so they get up.
If they get up, and then they're not
they shouldn't sit down again. Why?
Because a person shouldn't leave the the fart
part of the prayer for
the sunnah part of the prayer.
In all the madhabs, this invalidates the prayer.
Malek doesn't consider it the Malekian school doesn't
consider that it invalidates the prayer, although that
opinion is there as well. But still, it's
it's not like, you're not supposed to do
it. Whereas, like, for example, if you
if you do one suds and then stand
up, you should go back back, like, you
you catch yourself, like, quickly. You should go
back down and do the second the second
sajdah as well.
Why? Because they're both part of the parts
of the prayer. Right?
We're but the thing is if you skip
something that that's possible to skip,
for the thing that's impossible to skip, you
damage that in order to go back to
fix the first. It's kind of like it's
like the salat equivalent of, like, you know,
in the airport they have those, like, weird
spikes and they say don't back up over.
It's like you just backed over. You just,
you know,
just keep driving. Just keep going. You don't
don't,
whatever with that. So
that's,
that's that's the, that's the issue with the
why you say Allahu Akbar when standing. I
don't know. Have you noticed that I did
that? I kinda wonder sometimes, like, some things
people notice real quick, like,
oh, how come you said, you know? But,
like, did you ever notice I don't know
if you ever noticed that I do
do that or not. But I'll say the
the the after after I'm done standing.
Yeah. Yeah.
So, this is one way you can tell
someone who hasn't read fiqh but is like
trying to act like they have. That they're
like, you know, between the two sides that
they'll say real long, a lot of awkward
to sound, like, real, like, nice and, like,
you know,
you know,
like hits r and b hits solo,
Imam, but that's not the time to stretch
it. The time to stretch it there's a
reason for stretching it and there's a time
for stretching it as well. And the reason
for stretching it is so that your your
vicker includes the entire movement and the time
to stretch it is when the movement is
long. If the movement isn't long, there's no
call for for stretching it. How about the
hand
movement? The hand moves.
Which hand movement? As we see a lot
of whiteboard. Yeah.
Sure. We do it that way. I don't
I don't know I don't know that,
I don't know that explicitly I've seen the
Nas, like, make Isharah toward the movement of
the hands
in specific.
But in general, they just say the integral,
from Hetman.
Allahu Alam. Allah knows best. But, like, I
I don't think it's Farfetch. If someone said
that, I wouldn't think it was wrong. You
know? I just said sometime when, you know,
you learn to, like,
you learn to, like,
see, is it specifically to the Uleman, specifically
write it yes or no? If they did,
then,
then you make nisbah of the answer toward
them. If not, then you're answering on your
own. And I'm not a person who should,
like, should be answering on my own. Like,
you know, like, I'm not that
expert Mufti of, like, super,
you know, like, whatever Usuli or whatever that
I should but, like, yeah. One would think
that it doesn't sound far fetched. Yeah. You
had a question? No. No. Yeah. So, uh-uh,
so he, he says he says,
that this is what the imam should do
and this is when a person who's,
When a person is praying alone or if
they're the imam,
they should, when they're done with the tashahhut,
they should stand up, and then once they're,
like, completely standing, then they can say, Allahu
Akbar.
And again, that's a difference of opinion amongst
the olamah. It's not, like, a big thing
to get into a big fight over. It's
helpful even if a person is not gonna
practice. It's helpful to explain the reasoning at
any rate.
So the person who's following,
said that person that person should wait until
the imam is standing and has said his
then they should stand and then they should
say
once they're standing.
And so this is,
again, so that he can also say his
allahu akbar when he's, when he's, when he's
in the farthest part of the prayer, and
also follow the imam in his
in his movement.
I think that's that's good for today Insha
Allah, and we'll take some questions.