Hamzah Wald Maqbul – Mlik Fiqh Virtue of the Imm and His Congregation ICC 02262020
AI: Summary ©
AI: Transcript ©
So
if there's an imam praying
and there is a
one adult follower and one follower that's not
an adult yet.
The 2 of them will stand in a
line behind the imam if the child is
old enough to, you know, and mature enough
to finish the prayer like an adult. The
child is not, like, so flaky that he's
gonna just run off and play. If he's,
like, of such a small age that he's
that flaky that he'll run off and play
with his friends or or run off and
chase a kitty cat or something like that,
then the man will stand next to the
imam, the child can stand next to him
or behind him or wherever.
But,
but if the child has
reached the,
reached the the age of rushd,
It's not legal adulthood, but,
a type of common sense adult like common
sense that a child has,
then,
the 2 of them will stand in a
row behind the imam.
And the roost has a number of,
a number of
that are, connected with it. In the Madhub,
the prohibition of a woman,
traveling without a maharam
is lifted by a child who has reached
the age of Ruzd. The child doesn't have
to be legally an adult.
So, like, an 8 year old child oftentimes
will have reached rost by that point. You
know, a a mother can travel with her
8 year old son or with her younger
brother or something like that, and that's that's
enough,
that's enough to
lift the prohibition of that.
And that's a long discussion. We'll talk about
that a little bit in more detail later.
People stay with the Darfs.
So
the Imam
is the appointed imam of a masjid.
In the
classical system, the imam would be appointed by
the government.
Obviously, we don't have a Muslim government.
The second best thing, for not living under
the wilayah,
of,
of the, emir of the Muslims, of the
what we refer to as the Khalifa,
or one of his, Na'ibs, one of his,
deputies,
or one of the sultans that that that
at least, officially swears allegiance to the Khalifa,
is,
one of 2 solutions. The Hanafi is their
preferred solution, is that the
Muslim community gets together, and,
they will have
a a imam or a
an
emir who is,
selected
and invested with authority by the by the
non Muslim government
as the the imam and the judge of
the,
of the Muslims to deal with them and
to dish out their
justice and their rulings,
that,
pertain to their religious and family practice.
In the Malachy School,
in the absence of a government that appoints
judges and officials that will make decisions regarding
family issues and internal disputes
and
things, you know, matters of public interest, like
what they need is gonna be, etcetera.
The community
will
appoint their own judge.
And, in the absence of someone who's qualified
to be a judge because the the mansib
of being a judge is a mansib of,
And very few people we don't we really
don't produce people of that level of learning
in America.
And we have very few people, from overseas,
and even then, many of them are don't
seem to be really in tune to, like,
reality on the ground enough to give competently
give hukum,
on matters.
But,
in the,
absence thereof,
the Malachy School prescribes
a,
a method of coming to,
decisions by groups of people,
in the absence of a competent judge. This
is actually a system that was there in
Sicily before,
Roger of Normandy,
expelled the or not expelled, but conquered Sicily
from the Muslims. And then then 200 years
later, the Muslims were expelled from Sicily.
And this is how the trial by jury
system makes it into into
Europe,
is that the jury is essentially essentially this
kind of counselor group of, upright and
pious, semi learned people who will,
who will stand in the place of the
Qadi,
in the absence of the Qadi.
And so at any rate,
in every locality,
there will be a group of people who
make decisions like that. So the Imam Ratib
is in the absence of a government is
the Imam that is,
that is appointed by the Masjid Committee, by
the people who run the Masjid
for better or worse.
The Imam Rataib,
Nafrawi in the in the commentary says that
Imam Rataib is the one who is placed
there by the Sultan
or by one of his deputies or,
one of his deputies in a manner which
is permissible, which is what? That he picks
someone who's upright and qualified for the or
he picks someone who's valid but,
not, not suited for for praying the, for
leading the prayer.
Oh, Amara,
sorry.
Masjid or the one who is placed there,
by the,
by the bequest of the one who endowed
the Masjid.
Because,
a a,
stipulation
or bequest given by the one giving the
endowment
is,
it must be followed even if it's,
And just like that, if the sultan or
his deputy, the the the political authorities or
their deputies
should appoint someone who is,
somebody who's who's
prayer leading the prayer will be valid even
though they're not suited to lead the prayer
because of their lack of knowledge or lack
of piety or,
some other problem that that that makes them
problematic
to be
So he says that
even even if the sultan is to be
followed, even if,
he commands to something that's as long as
it's not haram. And this is one of
the 2,
opinions with regards to the hadith of the
prophet
that there is no,
obedience to the creation
and the disobedience of the creator.
Why? Because,
obeying the creator is sorry. Obeying the the
the
the the Amir or the Sultan
is a a a obligation,
on on the people.
Even if he commands to
even if he commands to something that's makru,
as long as it's not haram.
And so this,
this hookam, this ruling with regards to the
Imam Ratib, the said Imam of the Masjid,
it,
it is equally valid
for,
whether he said in the masjid
or if he's the imam that is fixed
for, like, a boat, like, you know, like,
if people are going on a long trip
or something like that. So there's a imam
in the boat.
Right?
We should know about rulings about both. We're
all fobs. Right? Yeah. Right? So,
the seafaring community.
So, we're not FOBs.
No. I was born here. We were born
here. The FOBs were better than us. We're
like the the
like the we're like the leftovers, the remnants.
Those were the
those were the good people who are like
what's left over after them.
Or,
any place where it is,
where where the prayer has been established and
the congregation has been established. So this oftentimes
is, like, for example, like, at airports,
or at,
like, shopping malls or in universities. They have
mulsalas and things like that in all those
places. And so what happens is if the,
you know, the mall people,
like, appoint a imam there or whatever, the
same ruling applies for, for all of them.
For all of them.
And so and it also applies if, you
know, sometimes some masjid have, like, a a
a like, a imam who comes only for
Fajr or comes for Fajr and
Mahurib and Isha. Obviously, you know, like, so
for example, like, me and the Masjid here.
Right? Mhmm. Contractual
contractual stipulation is that I should be here
for Fajr Mahler bin Isha. I come here
for, like, Zohr and Asar most of the
days anyway, but, like, you know,
Zuhr and Asr most of the days anyway,
because, you know, you're a Muslim and so
you're gonna pray. And so, like, if I'm
here out of Adah, they'll be usually let
me lead the prayer or whatever.
But the point is is even if the
imam is appointed for one prayer, then for
that prayer, this this ruling
applies.
So it doesn't it's not it doesn't it
doesn't need to be stipulated that that that
imam has to be there for 5 5
times for that, prayer to apply,
for that, sorry, the ruling to apply.
So, essentially, he says that what the ruling
that we're talking about is what? Is that
if the imam who's appointed to lead the
jama'ah should show up for that salat that
he's appointed to lead, whether it's in the
masjid, whether it's in,
the market or in a ship or on
a plane or,
you know,
you know, anywhere else,
in the mall or in the airport or
whatever.
That's salat. And even if he's only appointed
to lead
some salats,
as opposed to others, Whatever salat that imam
shows up to alone, when he stands and
he prays at the appointed time,
then,
he will receive the reward of the congregation.
And,
this,
this ruling is,
for all of those cases and all of
those conditions.
So imagine that. Right? Like in the old
days, they used to have imams on a
ship, like someone was set to lead the
prayer. Right?
Do we have an imam on the airplane?
Right? It it's completely
you know, people can say, like, oh, well,
you know, like, there's space issues and this
and there's space issues on ships too. If
you look look at the old books of
Fatwa,
they they discuss, they discuss those issues as
well.
And,
the fact that nobody's even thought about this,
they've just been like, oh, space issue and
then class there. It's done. Right?
You know, the Saudis, they they,
you know, people like to people like to
beat up on them. And sometimes they make,
you know, they're
they make it hard not to. But, you
know, you gotta give credit where where it's
due.
Their airlines, for example, they'll have, like, a
place have you ever flown Saudi Airlines? They
actually have, like, a block of 6 seats
or, like, 8 8 seats, 9 seats in
the back, in the middle,
that they just block off and the seats
are gone and it's just a place that
you can you can pray. And so people
pray jam'at and jam'at and, you know, one
after the other,
in in in those in those places.
And, like, nobody has thought about anything else
other than that. One of the most disgusting
things I've actually seen is Qatar Airways.
And this is by the way, this is
not like me taking sides in the whole
Saudi pattar beef. Right? It just so happens
that, like, you know, Qatar Airways made a
particularly,
a particularly
egregious choice that kind of,
I guess, in context, dims their, like, quote,
unquote, Islamist credentials. But, like, they actually literally
have a policy that you cannot stand and
pray in the plane. And they'll get really
aggressive with you and, like, whatever. That's why
I stopped flying Qatar Airways.
And, really, I don't think anyone should if
they have a choice not to.
And this is not a beef, again, like,
in that Saudi, Qatar, whatever. Inshallah, like, Qatar
is a wonderful country of Saudi. They're all
the people who live there are all Muslims,
and I don't know the king or Amir
of any of them, you know. Like, I
don't have not but those people. I just
like the regular people in the street. They're
all our brothers and sisters. But this is
one wrong thing Qatar Airways should change, is
that, they they stop you from from praying
standing.
Instead of having made an accommodation,
they will actually, like, actively take the accommodation
away. And I get the fact that on
a on a plane sometimes,
you know, like, because of turbulence or for
other reasons,
the the crew should be allowed to stop
you from praying standing
in certain situations.
But carte blanche, when there's, like, no problem
at all, you know,
to stop people from praying is, like, absolutely
ridiculous.
These are cultural fails of Islam. You know,
people are like, oh, we have to, like
you know, I started a movement in, like,
some, like, whatever, 2 bit middle sized city
in England that we're gonna revive the caliphate.
Forget about reviving the caliphate. Why don't you,
first of all, solve the problem of how
to make a stingy on an airplane?
Right? Then afterward, then you can solve the
problem how to make a wudu on an
airplane. Turkish Airlines, the 787 that flies from
Chicago to, Istanbul, they have 2 big
bathrooms
on every plane that you can actually make,
like, wuvoo in like like a human being.
Right?
So, you know, god bless the Turks, you
know. There's still some way to go like
this, you know. Again, they're not perfect. We're
not taking sides in geopolitical struggles right now.
You know, they still serve alcohol in their
planes and things like that. I there you
know,
there's always a long way. But this is
one thing that they've done is that they've
they've put these 2 big bathrooms, and I
suspect it's in order to facilitate,
people making wudu. You know?
So once you made a then you can
worry about wudu.
Now you made wudu. Now worry about how
you're gonna play on the pray on the
plane.
These are very simple things. You know?
These are very simple things. This is going
to veer into
another direction,
with regards to a discussion regarding, like, politics
and establishment of the caliphate. So we're gonna,
like,
rein back the the the the discussion just
a little bit right now.
But,
the the point is that a person may
think that this is stupid and I'm being
like a real, like,
a close minded mullah and talking about I'm
talking about and, like, look at Palestine, look
at this place, look at that place, look
at the other place, and we have all
these big problems. This guy is talking about
Istinja and praying. What difference does it make
if you pray standing or pray sitting in
your chair or whatever? You know? It makes
a difference.
The whole point of having a a a
state is what?
You know, the the the those who if
we,
if we make them firm in the earth,
they will establish the prayer and they will
give zakat. Right?
That might say, my my lord commanded to,
my lord commanded to justice
and to establish the prayer. The whole point
of the state, the whole point of establishing
justice, all of that, you know, is a
means in order to
to to establishing the the salat and deen.
Salat being a
metaphor here for all of the ibadat and
the deen.
And so,
if a person thinks that there's something more
important than this, they got the they put
that cart before the donkey, you know?
It doesn't really work that way.
The point of all of it is the
ribaldah of Allah
and the perfect way
of implementing that sunnah is to have the
system established in order to protect and to
proliferate
the, salat and the other ibadat of deen.
However,
if a person is to see which one
is the master and which is the servant,
which one is the thing that that's that's
meant, meant to be served by the sharia
and which part of the sharia is meant
to serve that thing. And the the the
salat is is it's is what's the most
important. So the people who are not serious
about fixing these types of things,
if they have the government, what's the big
deal? What's the difference? They're just gonna be
like Trump with but, like, you know, whose
name is Muhammad or Ahmed. It's just gonna
be an embarrassment to the Ummah, you know.
That's there's no there's no, divine mandate for
for that, that we should have a king
just like they have kings or we should
have a president like they have presidents.
So
he
says,
and it's
in every masjid that has a set imam
and a set,
congregation
that the the the prayer should be prayed
in congregation twice.
So once the prayer has been prayed,
thereafter,
if people wanna come and pray their salat
there, they pray individually. They don't make another
congregation.
This is,
a ruling that's,
in common with
with the,
with the Hanafis.
In fact, Imam al Hanifa's opinion and I'm
not a Hanafi mufthi, so you can ask,
you know, before quoting it and, like, you
know, getting no fight with your relatives about
this. But, you know, from my recollection of
reading Hanafi fiqh, that Imam Abu Hanifa, he
considered it to be. It's a sin to
to make a to make a second jama'a
in the masjid.
Allah considered it to be, and one of
the Usuli definitions of karaha here is that
it's devoid of any reward.
So why do people pray in congregation?
To get a reward To get more reward.
Right? So, if you pray a second congregation
in the Masjid, not only do you not
get more reward, you don't get any reward
at all. The prayer is valid,
and it's discharged. You won't be punished for
having skipped it, but you won't get any
salaab for it.
And,
this is really important to understand why The
point of having the jama'ah and the masjid
is that the Muslims should gather together if
every,
you know, Tom de Keri, you know, every,
you know, Zayd Amr and Bakker can get
together and have their own jama'ah, then
it's just
it becomes a joke. And what ends up
happening, you know, like,
there's, you know, one party in, like, you
know, like, there's,
Beit Haniyan faction a and Beit Haniyan faction
b, and they always duke it out for
who's gonna be president in ICC.
And so what's gonna happen is the faction
a guys are gonna like, you know, if
they're in power and they have their imam,
they'll pray with their imam. The faction b
guys will show up half an hour later,
and then they'll do their own jama'a in
the back and things like that. That actually
what does it do? It actually gives gives
an occasion for the division of the Muslims,
you know. And,
the point is that everyone should be together
even if your guy doesn't make it. You
know, even if, like, you know, if they
all become Muslims, you know, Bernie becomes a
Muslim and Trump becomes a Muslim. But Trump
gets reelected and you're really in favor of
Bernie. You know, you have to pray Joab,
you know, with with Trump. You have to
pray Aisha with Trump, you you know, even
though you're really upset that Bernie didn't make
it. You know?
That's the whole point of, of unity.
And,
obviously, this is something that the,
that, there's not Ijma on this issue.
Imam Ahmed and Imam,
They said, no. You'll get more reward for
praying in congregation after the
after the imam has left.
But, a person who understands
why it should be reasonable to them and
a person who's just gonna be like, yeah,
but Sheikh, the Hadith. You know? Like, you
have to understand the Hadith as well. You
know, like, what the point of the hadith
is.
Not everything in the deen is.
Some things are meant to be understood. Right?
Why is there 4 raka'as and isha not
5?
That's not meant to be understood. You just
kind of we hear and we obey.
You just kind of, you know, shut up
and do it. You know?
But not everything in the din is meant
to be like that. There are certain things
in the deen that are meant to be
understood,
and this is this is, one of them.
Sanad, one of the one of the he
mentions that,
he mentions that, that if the imam prays
on his own,
it's not even
recommended for him to go and pray with
another,
congregation, another masjid. Rather, it's, meaning that will
also be devoid of reward. Rather, he should
establish the prayer and the masjid. And this
is another issue. Right? Because people build these
masajid
and, they don't build them for the sake
of Allah.
Or they build them for the sake of
Allah, but, like, you know, they don't understand
that that means, like, actually for the sake
of Allah, not for my own purposes.
And so one of the most egregious things
about the masajid that we build in America
is they build a mountain in the middle
of nowhere, nobody's there to pray, and, like,
literally, like,
days will go where nobody will pray or,
like, nobody will there will be no no
one there to pray, neither imam nor musali
for for, like, Asr every day or for
Zohr every day or for Fajr every day
or whatever. You know?
And the point of the the the Masjid
is that if it's a Masjid, it's the
right of the Masjid that the prayer should
be established there. So the imam shouldn't bounce.
You should make sure that the prayer is
prayed in that masjid, that the purpose of
that masjid is being fulfilled.
Khalil
writes in his Muqtasir that the the appointed
imam, if he prays alone, there's no one
else to pray with him.
His prayer is like the congregation, and he
does not repeat
the prayer, with others
in order to receive,
the the reward, therein because the point is
because he already got it by praying, by
establishing the prayer in the Masjid.
And it's not permissible for anybody to, gather
the congregation to pray in that masjid either
before his appointed,
congregation or after it.
Anyway, these are some other
other messiles
and other other, issues.
We can talk about them later.
So,
continuing with the text.
Whoever has prayed a prayer,
then
he cannot lead another person in that prayer
afterward.
So if you've already prayed zuhr, and then
like some other brothers are getting together to
pray zuhr, you cannot lead
them. You can pray with them if you
prayed on your own. Like, if you're not
the imam and you prayed on your own,
and then you're like, oh, dude, like, I
wanna catch the jama'a in order to get
the reward.
You can you can, pray with them but
you can't lead it because you've already prayed
your father.
That's a nafal for you and the nafal
will be,
the reward amount of reward of that nafal
will be enough to make your individual prayer
count as as as a congregational prayer, but
you can't lead it because you've already prayed
it. It's no longer fard on you. This
is this is a a a rule in
the in the in the school.
The the the person who is praying,
sunnah,
you can't you can't pray farther behind a
person who's praying sunnah.
This is one of the reasons, like, you
can't pray farther behind a child because it's
for the child. The farther prayer is not
actually farther on them yet.
This is one of the reasons you can't
pray Jumah behind his traveler
because Jumah is not farmed on the on
the traveler.
So
and,
you know, this is one reason you cannot
you can't pray.
This is one of the reasons you can't
pray the
the
the the prayer you've already prayed. You can't
lead it for somebody else because
you're praying it in order to get an
increase in reward. However, your father has already
been been,
it's already been rendered. It's already been performed.
So
we continue. He says that who the the
imam if the imam forgets something in his
salat,
and he makes sajdah,
the person behind him should make sajdah with
him even if he didn't forget that thing.
So for example, like, imagine it's like Asr.
Okay? And the imam forgets to pray read
a surah after the fatiha
in the 1st rakah or the 2nd rakah.
Right?
If the person behind the imam didn't forget
to read a surah,
the imam, when they make decision of sahu,
they follow the imam anyway.
Why? Because the imam is the imam. So
if the imam if the follower forgets and
the imam remembers, then the remembering of the
imam carries the forgetfulness of the follower.
And likewise, the other way around, if the
imam forgets, then the forgetfulness of the imam
then also comes with the follower, and the
follower makes Hajjal with the imam for their
forgetfulness.
Let a person not raise their head before
the imam raises their head. It's a hadith
of the prophet, sallallahu
alaihi wa sallam,
that the person who raises their head,
before the imam does from Roku, that person
has the head of a donkey.
This is a,
you know, a
censure from the Messenger of Allah sallallahu alaihi
wa sallam for a person getting ahead of
the Imam.
Now there
is,
there's a difference of opinion amongst the different
imams. Imam or Hanifa considers that the movements
of the the follower should be in sync
sync synchronization with the movements of the imam,
except for that he should never be ahead
of him. But it should be as synchronized
as possible without ever getting ahead of him.
Whereas the other mom says that we should
lag behind the the the the imam. The
followers should lag behind the imam in the
prayer.
So that's fine, you know, like, if you
go to Turkey or whatever. Turkey has changed
as well. Turkey now, like, the whole world
has, like, showed up at Turkey. So, like,
the masadas are very, like, there's a lot
of variety there now. But if you went,
like, in 2000,
then you would see, like, the entire salat
is like clockwork. It's like it's like a
military parade drill.
Mhmm. Mhmm. Yeah. Yeah. Like, that they're in
that sense, they're even more Hanafi than the
Desis are. Right? The Desis were not as
organized as the Turks are. You know?
So it's like it's like a military parade.
Like, if you lag you in just, like,
a half a second, you'll be, like, the
only person in, like, a multitude of 1,000
people that's lagging. You know, it becomes awkward.
But so that's but that's their their opinion.
It's
recommended that the person lag behind the imam
just a little bit, not too much.
For after he's after he's done it. So
it should lag behind him a little bit.
This is
when the imam has said Allahu Akbar, when
he's done with saying Allahu Akbar, then the
follower should start with Allahu Akbar.
Because the imam's
the imam's prayer,
has to completely have entered before the the
follower enters with him. This is again different
than the the and so this this mas'allah
also mirrors into the salam as well, that
the follower should say salam after the imam
is done with his salam. Now Now the
Hanafi madhab is the other is the other
way around for a number of reasons. They're,
like, entire, like, usule framework of how these
things are set up in the Hanafi school
is different.
So, like, everyone will say Allahu Akbar
almost at the same time, and everyone will
say Salam almost at the same time.
The other imams know you wait for the
imam to tuck beer in and then you
tuck beer in once he's done tuck beer
in. And then you wait for the imam
to salaam out completely, then you salaam out,
rather than the Hanafi school that the that
the
the follower should
do it,
in in as close to synchronization without getting
ahead of the imam as possible.
And,
the, follower should also
stand from so what after 2 rak'ahs,
obviously, in a prayer that's more than 2
rak'ahs. After 2 rak'ahs,
when the imam,
stands from making teshahood,
The way he should do it is he
should stand and then he should say, Allahu
Akbar. And then when he's done saying, Allahu
Akbar, then the follower should stand and then
after he's done standing, he should say Allahu
Akbar. And he should make sure that in
all cases that that his salaam is after
the imam's salaam is completely done.
So other than those those
three
points in the prayer, the takbir,
the takbir
the takbir coming into the prayer,
and then this the the the standing after
the,
after the tashahood
and,
the salaam out. Those 3, you have to
make sure that you're completely after the imam.
If, you know, in the in the first
one and the third one, if you if
yours
your Takbir or Salam overlaps with the imam
even slightly,
then it's then it's,
it'll invalidate the prayer. And if you, stand,
you know, before the imam has said Allahu
Akbar, there's karah in it. As for the
other motions, it's not as big of a
deal. It's better to lag behind the imam,
but it's not as big of a deal
if you're in synchronization with the imam.
And so this is a subtlety and a
nuance in the
that,
that
kind of shows to the shows to the
the the student.
Other than those three things,
then there there is some leeway that you
can either do your motions with the imam
or you can do them after the imam.
And it's better to lag behind the imam
slightly.
Everything that the the
the follower forgets,
the imams having remembered to do that thing
will carry the the follower.
Unless it's something like big, like it's a
like a rukun of the prayer, like you
you forgot to do a whole rakka and
the imam did it. The imam is doing
rakka. It's not gonna carry your rakka for
you, or you forgot to do a whole
sajdah,
while the imam did it. The point is
is this is that the prayer is broken
up into a bunch of parts. Some parts
are Fard, some are
some parts are normal sunnas.
The Fard parts, everyone has to do those
parts,
on their own.
The sun sunnah mu'akada, sunan, those things that
you make sajdah for.
If you forget those, the imam having remembered
is sufficient. You don't have to make sense
of that as long as the imam remembered.
So as long as you don't skip the
whole rakar, skip a ruku, skip a a
sazar or something like that, you're you're good.
Or you skip you don't skip the Takbirat
al Haram or you don't skip the the
the salam. You're good.
Or, like, as as long as you don't
skip your nia, but, like, I'm making an
intention to pray a fard prayer,
the imam can't do that for you.
He
says that, that the imam, once he's made
salaam,
let him, like, move.
Let him not, like, sit in that same
position.
So the point is is this is that
you notice when the imam says salaam, he
doesn't just sit there, like, exactly like
he's sitting after me. For the salaam, he
turns to the side,
you know, or,
you know, he'll also get up and, like,
move
and do his nafal prayers somewhere else, you
know. So there's a number of reasons for
this,
a number of different reasons for this that
coincide. Right? One of the reasons is what
the messenger of Allah sallallahu alaihi wa sallam,
the men and women used to pray in
the masjid.
And so,
this is one thing that, like, you know,
I guess, nowadays, we have, like, complete, like,
reinterpretation
of the deen through, like, the lens of,
like, modern identity politics, you know. So the
ladies will be like, oh, well, look, you
know, like, the women used to come to
the Masjid in time of the prophet so,
like, women should be in the Masjid. Okay.
Great. Let let the women come to the
Masjid. No problem.
How is it that they used to come?
They used to come at the last
minute and used to leave right after the
Islam.
And even then, the messenger of Allah sallallahu
alaihi wa sallam said that the best of
their roles are the back ones, and the
the best of the roles of the men
are at the front, and the worst are
the back ones. And the worst of the
roles of the women are the front ones,
and the best of them are the front
ones and the best of them are the
back ones. So the messenger of Allah sallallahu
alaihi wa sallam, after he would say Islam,
he would sit take a a half turn
to the right. And so through through his
dhikr is what? It's because this is a
a time of barakah, you know, that your
dhikr has even more effect and nur in
it. But part of the reason is also
that he would see from his peripheral vision
the women leaving. And once the last of
the women had left, then after that, only
after that would he get up and leave.
And then when the companions would see that
he left, then they would know that
it's time to it's time it's time that
they can get up and go also.
Rather than the, hey, that's a very,
nice job you have on sister model of
doing things, which is what I think a
lot of people kind of have in mind
when they think about this type of stuff.
And so that's one of the one of
the one of the reasons. Another reason,
that that seems,
to be is that what is part of
the,
respect for the Fard prayer, that only the
Fard prayer is done from inside the mihrab.
And when you leave to when when you're
done with the Fard prayer and you wanna
make nafal, even the imam should step away
from that place.
And that place is not there for the
imam. It's because of the prayer that the
imam stands in that in that place.
This is this is,
you know, it's a a sign that the
the salah transcends the the the person. And
for that matter, to be honest with you,
the Mufti of our madrasa, he he he
told us that people shouldn't give ba'an from
the mimbar either. And I see people will
do that. They'll give ba'an sitting in the
mimbar, you know,
and they'll say, well, we're sitting. We're not
standing in it. But no one should do
anything from the mimbar except for the the
the Muslim
the
and, you know,
really, other than that, there shouldn't be
any given from there. Someone might say the
according to Abu Hanifa and Malik,
the
is to give from the masjid anyway.
And one of the proofs for that the
very obvious proofs for that is that the
prophet never did it.
The only the only place that it's not
makru is in the Mas'ul Haram,
in in Makkah Makarama. Otherwise, even in Madinah,
they used to go out and pray. There's,
like, the Ottomans built the masjid. You know,
it's like the
it's outside of, the the Masjid the Masjid
in Abu al Sharif. They built a Masjid
to mark the spot where they used to
pray Sa'atul eat, but it was considered to
be part of the desert in those days
that they would go out to to pray
the. And the same thing for the,
the, the,
the, the, the,
is that they would go out. So, really,
the only thing that should be given from
the mimbar is the jama' khutba. Why? Because
because of the
the the the sanctity of of that that
chutba
above any other talk or ba'am or speech
that's going to happen.
And this is one reason I'm not a
fan of people, like, letting their kids run
rough shot in the meharab and in the
in the in the in the mimbar jumping
up and jumping off of it and things
like that. Yeah. Okay. A kid does it.
Like, you're not gonna be like, oh, look.
I'm gonna, like, you know, put you in
jail for 10 years. Right? But when the
parents, like, let the kids do it and
they don't they don't, you know, bother to
teach them this is something sacred, you know,
this is something this is something that, I
only think the only reason for it is
because the parents themselves don't consider these things
to be sacred. Otherwise, they would, like, you
know, at least tell their kids not to,
like, you know, whatever. It's fine. Sometimes you
tell your kids something and they don't listen,
that that happens.
And, like, it's kid's a kid. Right? But,
like, when the parents don't even make an
effort, I don't think that I don't think
that's good. I think that's a bad sign.
Alright.