Hamzah Wald Maqbul – Mlik Hanaf Fiqh Sitting Standing and Other Matters ICC 101619
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AI: Transcript ©
So we continue,
discussing the the the salat.
So we got all the way to the
sajdah
and,
discussed quite a few issues with regards to
that.
Then we continue
So
Haj Ahmed was here last week, and we
covered this already, but, like, nobody else was
here. So just a quick summary is what?
That there are 2 sunnah ways of sitting
when you sit in the prayer.
The first one is called,
which means what? That use your
left foot, you spread it,
perpendicular to the fibula direction.
You guys remember the right hand rule?
So this is left hand rule underneath. So
you spread it perpendicular to the tip blood
direction
and,
and then you sit on it. You sit
on your left foot and then your right
foot, you post it
with the, with,
with the, the sole of the foot vertical
and the toes curled facing the direction of
the qiblah.
And then the other sunnah way of sitting
in the salat is what is what they
call tawarruk.
And, tawarruk means to sit on your backside.
That you basically the iftarash, if it's like
this, the tawarruk is you kick your the
the foot that you would be sitting on
your left foot, just kick it forward a
little bit and then actually sit on the
left side of your backside.
And,
the the the foot kinda sneaks through and
still the the toes face the Qibla. Both
feet, the toes should be facing the Qibla.
And then we made a demonstration of it
last time. If anyone wants
wants any,
you know, further clarification or to see how
it's done, if they're doing it right or
whatever, after the class, I'd be happy to
take a look and, like, help out with
that. But the ulama have a difference of
opinion with regards to which sitting is preferred.
And so the Maliki's
their preference is that every single sitting of
the salah will be.
This is because of the
the of, the fakaha of Madina
and also,
the
like, Ibnu
Abdul Bar, they mentioned that this is what
the prophet did
in his
last
part of his life.
And it's easier to sit like that. Many
people whose,
limbs are not flexible, for them, it's we
will find more people, like, people with knee
problems and things like that. They're they're able
to sit the warruq that are not able
to sit Istirash.
And, you know, the the however, the first
the first
practice of the messenger was
Istirash.
And so you see both of them are
transmitted, but the Istirash is transmitted, like, for
example, through a narrator like
who accepted Islam relatively early on in the
Nabi so it was,
prophethood.
And then he went to his people and
made dua to them, and they accepted Islam
at his hands, and he taught them how
to pray.
And so he's also the one who transmits,
for example, the rafali adayen to raise your
hand so many times in the prayer, which
is something that it's theorized that later on
in the Messenger of Allah sallallahu alaihi wa
sallam's life, he only did once in the
beginning of the prayer, and he didn't continue
with the rest of the times. Now
why is it, for example I mean, Sheikh
Musa can talk answer this question, although I'd
be more than happy to answer it as
well on behalf of the Hanafi School. Why
is it that they leave the Rafale Adain
from Wa'il bin Hujar and they but they
take the Iftirash?
Right? And so it has to do with
what? It has to do the I with
the idea that that that the
the the practice of raising your hands so
many times in the prayer
is curtailed because of a development in the
prayer.
That the the the commandment of the Quran
comes down,
that stand in front of Allah in the
state of Kunut. Kunut means obedience, it means
stillness, it means silence, it has all these
meanings.
So because of that, when that came down,
a number of the movements of the prayer
are abrogated,
or at least that's the theory.
And I to me, it makes sense. But
the Fuca have a difference of opinion with
regards to that.
So for that reason, they leave the rafaleiadine
out of the prayer, and the Malekis also
leave the rafaleiuddin
for that. And as well on top of
that, the transmitted practice of the Khalafar Rashidun
is that you only raise your hands once
at the beginning of the prayer. Even though
the hadith are correct, they're transmitted correctly from
the Messenger of Allah sallallahu alaihi wa sallam
that he used to raise his hands so
many times in the prayer. But the the
the reason is different.
Whereas the reason for for sitting,
tawarruk,
according to the Hanafeez is because the Messenger
of Allah
became older and it was easier for him
to sit that way.
So it's not seen by the Hanafeez as
a progression in the the way the prayer
is prayed,
rather a human,
a human,
need for the Messenger of Allah sallallahu alaihi
wasallam to sit like that or at least
to show people when they become older, like,
how they can how they can pray. And
obviously, the khulafa rashidun, if they're gonna be
leading the prayers, they're all gonna be, like,
advanced in their years one day when they
lead the salat in Madinah.
And so,
that's what the Hanafis say the Maliki say,
no. This is the last the last,
practice of the Messenger of Allah sallallahu alaihi
wa sallam. So for that reason, it's it's
superior to the the one before. But I
hope you can appreciate how and I'll let
I mean, I I'm sorry I'm, like, talking
on on on Shaykh's behalf. I'll let him,
like, clean up the mess that I made.
But the,
you know, but you can see how these
differences are not necessarily right or wrong or
one person is, like, has a hadith and
the other one doesn't have a hadith. So,
like, these kind of silly things that a
lot of, like,
people
think, like, think think that, like, the silly
mistakes that the they think the make. The
knew all of these things,
and the the the the pivot around which
the understanding of the the issue revolves
is something deeper than that. It's more of
a philosophical
issue than than knowing the Dalil or not
knowing the Dalil.
I don't have like you.
We have. We're honored and graced by the
presence of the little girl mafia.
They are very,
they're a very powerful mafia in this masjid,
and, as long as they pray when the
salah time is there, as long as they
pray pray the farth, I'm more than happy
to, like, make concessions to their to their
strong arming tactics.
No, man. I'm all good. Like I said,
hey,
Fatima, Zena,
and who's at the and KK.
The 3 of you have to pray when
it's time to pray. Okay? Okay. Will you
pray? Yeah. Fatima, will you pray? Yes. K.
Okay. Good. As long as you guys pray
No. That's all. As long as you guys
pray, we're cool. If you guys don't pray,
then we're gonna have there's gonna be I
don't wanna, like, you know I might be
shaheed in the mustard. You guys might have
to take me out. So
I'm gonna
okay. We're all good. He said no. No.
No. It's not mean. It's not mean. I'm
just happy that you guys are praying. That's
all.
So you get off okay. So when you
when you you're in the second
when you get up, what you do, you
put your hands you use your hands to
help you up off of the ground.
And so first your knees leave the ground,
then your hands leave the ground. 1st, your
head leaves the ground, then your knees leave
the ground, then your hand leaves the ground,
and then you stand up again for your
second rakat.
This is, again, a difference of opinion,
but I hogged the light before, so I'm
gonna let Sheikh Musa say the Hanafi way.
But
the again, the difference is a very similar
difference. It revolves around a very similar
philosophical issue as to is the the Amal
of the
prophet in his old age,
considered to be what should replace
the Amal in his younger age, or is
it something that happened because old age and
what he did in his younger age is
the normal prayer?
In the Hanafi School, you descend touching the
knees first, and the hands, and the nose,
and the forehead. And when you rise, it's
the other way around, raising your forehead, and
your nose, and your hands and your knees.
Yeah.
So, by the way, that's really not easy.
It's hard. It requires having, like, good, like
like, you know, some developed musculature that's not
common in people unless they they've been doing
that for a while. Very few people have
the balance to be able stand up without
using their hands to get off the ground
or to be able to land their knees
on the ground without, like, smashing them into
the ground,
before their their hands touch the floor.
And so it's good to know these things
because even if you are, like, someone who's
listening at home or someone is here in
the in the majlis and they're a Hanafi.
Right?
No. Both of the practices are sunnah, and
to my knowledge, it's not makru to do
the other practice.
It's just a matter of which one is
preferable.
And so, like, for example, I had I
had an uncle.
People are fun. They're fun people. Like, you
know, he didn't really listen to the ulama
on a whole lot of things, but there
is a sub a number of issues the
Hanafi madhavi really stuck to, like, religiously without
really understanding why. So one of the things
is when he would go down for sajdah,
he'd let his knees hit the ground first,
which is fine except for they would hit
the ground really hard, like, it would be
like, bam, like, you could hear it, you
know? And, like, dude, you're 70 whatever years
old and you're not in good health. This
cannot be good for your knees, but for
some reason, this is deemed to him. You
know what I mean?
And, like, I get the fact it's the
fatwa of the. I I honor I respect
that. I respect that a lot. But, like,
even the Hanafi Muftis will not say that
this is, like, at the expense of your,
like, whatever, joint mobility and things like that.
Like, you know, this is not this is
not the Alamo you wanna die die at,
you know? Be the Davy Crockett of fic
and, like, this is not the this is
not the thing you wanna, you know, you
wanna, you know, give it up for. One
of the reasons that for studying fic is
to understand everything in the deen is important.
Everything in the deen is important, but some
things are more important than others. So instead
of, like, you know, making your, like, last
stand about, like, the way the sun does
of Maghrib should be prayed or whatever, maybe,
like,
you know, halal haram issue or aqida issue
is more worth your your investment.
K.
And again, all the proofs are there. And
remember the books of fiqh, they were recorded
before the hadith. Right? And,
the fiqh,
they didn't always,
they actually represented hadith because it was kind
of unheard of at that point that these
ulama would say something that wasn't grounded in
the sunnah of the prophet sallallahu alaihi wa
sallam. So that was already kind of understood.
So when people say where's the hadith, that's
just a book of fiqh. Well the book
of fiqh is actually representative of the hadith,
it's just an indirect representation of the hadith.
Otherwise, it's all here. But this isn't the
place for that. That's deep what he just
said. Like, because people are like, oh, look,
the
the so and so have their proof is
from Bukhadi and the other proof is from
Abu Dawood. And I'm like, the imam who
gave that fatwa,
like, died, like, a 100 years before, like,
was born and, like, 100 and 50 years
before Abu Dawood was born. Abu Dawood the
sunan the Abu Dawood
literally, Abu Dawood gathered them together in order
to what? Show the delilah of the the
4 madhhabs.
That's the reason for the book even being
compiled in the first place, you know, so
Something could've reached Imam Bukhari in a state
that it was more sound
than another hadith that reached Abu Hanifa. But
when it reached Abu Hanifa, it was it
was extremely sound. But by the time it
reached another generation or 2, it became weak.
So So it wasn't included.
Right? That didn't mean that there was an
hadith or there wasn't or it gets another
maybe narrator who isn't as as strong
or meet our criteria even Bukhari or even
Muslim. So they didn't include it but Abu
Dawood did. It was still sound but maybe
not a sound because
their chain was maybe weaker in comparison to
another hadith in Bukhari.
But that had same hadith maybe when it
reached Abu Hanifa or Imam Malik
was at a level of strength and it
only got weaker later. So understanding, you know,
chronology
is important
of the timelines when these ulama lived.
Otherwise, again, it's all here. It's all here.
We have people we have people in the
Masjid, they'll be like, look
Hadith and they're like, they make a big
deal out of it. And, like, you know
what the shortest chain of narration that has
to the prophet?
What? A 3 narrators
in the middle. What's the shortest chain of
narration that has to the prophet?
1.
Malik, 2.
So which is again, not to like, you
know, Imam Bukhari you know, like he's he's
a imam of this,
science and he's an imam of this ummah,
and, you know, his Maqam Allah Ta'ala gave
him a great Maqam, you know, by preserving
the Hadith of the Prophet Sallallahu Alaihi Wasallam
through his through his book and through the
other books of the Muhaditin,
but Bukhari is not the Quran.
And, you know, this is something I think
people should think about. Like, we we don't
say these things from the member, like, for
the the because
the take these things the wrong way. They
take it as, like, you're denigrating
we're not denigrating Sahih Bukhari. Like, for god's
sake, like, you know, I left
you know, we went to weird places to
go and read these books. Now, you can
read them in America. Like, in those days,
there was no one to teach them. We
we did a lot for them. We value
them a lot.
But,
at the same time, you know,
tell me something. If, Hadith of the prophet
is in Bukhary or hadith of the prophet
is in in in Abu Dawood or Chimidi.
Right?
Which one is which one is more valuable?
The knee jerk reaction of the is a
Bukhary,
but the value of the hadith, is it
because of Bukhari or is it because of
Abu Dawood or is it because of the
Messenger of Allah SallAllahu Alaihi Wasallam? Is the
hadith of the same Prophet in all of
them?
Alaihi Salat Ulsa. So if the hadith is
Sahih, then a person afterward shouldn't mention these
things. I mean the Awam do it and
we just kinda let it slide and don't
react with it because they don't know what
they're talking about. But in the circle of
of it's
it's it's a it's not a good thing
to say that. It's not a good thing
to to to to talk that because it's
as if you're
elevating the the Mahdifun over the best of
Allah sallallahu alaihi
wa'ala. So there's another issue he mentions. He
negates something they call the jalsatul Istiraha.
So in the 1st and third raka 1st
and third rakas of a 4 raka prayer
and in the 1st raka of a 2
or 3 raka prayer,
there is something that that's known as the
jalsatulistiraha
which is that before you get up, you
just pause for a second while sitting.
And it's recorded that the prophet sallallahu alaihi
wa sallam did that.
Now hadith is a single chain narration of
something that happened one time.
And,
the
and many of the,
they consider because that hadith is there that
this
is is, a sunnah.
Whereas Malik and Abu Hanifa, they said it's
not a sunnah. It's just he did it
one time, sallallahu alaihi wa sallam.
And the that
that that I heard from the is that
it's a way if a person does doesn't
recall right away whether it's the 1st or
3rd rock or or second or 4th,
that they can just pause for a moment
and know what it is. But it's not
the practice. It wasn't the practice that was
there in Medina. It wasn't the practice that
there was there in Kufa, and it's not
widely narrated, although it is correctly narrated.
So what does that mean? Widely narrated is
it indicative of something being,
the common practice of the Messenger of Allah
sallallahu alaihi wasallam?
Correctly narrated means that it happened one time
at least.
But if no one else narrates it afterward,
you know, the question comes in a person's
mind, is this
is this was this the way that the
prophet
prayed every single time?
And,
the the way that the the way that
the the fuqaha
of Ahlul and other the Malekis, the Usuli
Madhab's Malik Malekis and Hanafis, they would verify
this is is this the practice that that
they saw the majority of the the the
Sahaba Tabi'in doing? And if the answer is
no, that they didn't see it in practice,
then they assume that this is a one
off thing, it's not it's not a common
thing. Obviously, again, these are 2 different philosophical
approaches to to the Sharia, so we respect
the other opinion.
But, you know, then they also should respect
back and not come with the war hammer
and be like, look, you're leaving the sunnah.
Right? And it's funny because this particular amongst
a number of other amongst a number of
other masala as an imam and a masala,
I feel like I've taken it for this.
Like, there's a there's a
an auntie on on the board of one
of the masajid that was imam in, and
she kept hammering this issue again and again.
And I'm like, look. It's a difference of
opinion. I don't consider it to be the
sunnah, and, you know,
many of the great imams of and hadith
didn't consider it to be a sunnah. No.
You have to do it. It's in Sahih
Bukhari. You have to do it. It's Sahih
Bukhari. When such a person is on the
board of the Masjid, then as a imam,
it's very difficult. It makes your life very
difficult. So either you can then, like,
jerry rig your deen in order to, like,
keep your employment, which is
the dictionary definition of being a sellout.
Or,
you know, you can be like, well, I'm
not gonna be Imam in a Masjid ever
again, you know, which is, you know, kinda
like the feeling that that that I got.
It's not just it's not there's so many
masala in the in the sharia that are
like that. And so that's the benefit of
having a body of people that this knowledge
is retained with. Right? So you guys may
not, you know, consider yourself as being olema
and mashaikh. I don't consider myself as being
alem or a sheikh either. What what are
we here for? We're here to make or
to talk about the
so that the the mention of these things
stays alive.
So if,
if, you know, somebody has a question about
it, you'd be like, yeah. We sat and
we read about this one time. And the
the the issue is deeper than what you're
saying. It's not just like, oh, look,
and then that's it. You know? Like, you're
gonna cut the person's head off. So,
he he because he's a Maliki and the
Maliki Med Heb, Amal is not on that.
The wasn't wasn't sat by the mashaikh of
the Tabirim.
And because of that, he negates he negates
it. He says that you just get straight
up off the ground. It's permissible to stop
if you need, like, a moment to collect
yourself, like, if you're weak
or, you know, it's difficult.
Or if you need to think about, like,
is this, you know, which rakka am I
in?
So it's permissible, but it's not the regular
sunnah. And my understanding is also the Hanafis
don't consider it like that either. Right?
Correct. And the they have like, an approach
to their
rulings that are both and.
So they will look at text, They don't
just rely on logic,
but one of the interesting logistic
logistical
points that was made was.
Right?
Prayer was not made to rest. It's not
a place you were supposed to be resting.
So even the very nature of
is.
It doesn't it's kind of irrational for the
for the prayer itself. So that was the
the in addition to the,
the textual evidence given
by Mawlana Hamza that it was just one
time, it wasn't an established practice.
It's also something that wasn't consistent with the
nature of the very prayer itself, which is
not to like rest.
So this is another mentioning
thing he mentions,
again and again, which is that that what
they call the takbiraat in tikal.
The takbiraat that you say to move from
one position of the prayer to the other.
The fatwa of the madhab is that a
person should stretch them out for the amount
of time that it takes to actually do
the movement.
And so what happens is, like, for example,
if you're getting out of sajdah from the
moment you take your forehead off the ground,
you should say,
You stretch it out. Tell the point where
you stand up. This is a general rule.
There's some exceptions to this in the Maliki
school at any rate, and I don't know
if there are exceptions or not. And the
Hanafi school, sheikh can tell you about that
as well. But he mentioned that here as
well. And so
a couple of funny things happen in real
life. One is that you'll see people who,
like,
like, take a khutbah workshop or whatever and
they'll lead the prayer, and they'll unnecessarily stretch
out their taqbiraq, like, when they're getting from
going from just to sit or whatever. The
reason for the long
is not so that, you know, so that,
like, you know, like, Imam Michael Jackson can
really work it. You know? That's not the
point of it. The point the point is
is what is that
even from moving from one position to the
other, it's an act of worship. And so
the of Allah to Allah should make and
should be done at the same time with
the with the, with the movement. Although,
our,
and Mauritania, they said, and I haven't read
this in text, but they said that it's
also a,
it's also an opinion of the school that
a person should just say the, like, quickly
and however much time it takes to do
the motion from one to the other. So
that's that's,
that's
one,
one thing. The other funny thing that happens
is what many imams will do the movement
first and then they'll lean into the mic
and say, allahu akbar.
The the hikma of that is what is
that the imams are oftentimes, they don't want
people to get ahead of them,
you know,
which is important. It's there's different opinions as
to whether or not your movements should be
in synchron in synchrony with the synchronization with
the imam, or should they lag? How much
should they lag?
But nobody says that the the Muqtadi,
the the the the follower should be ahead
of the imam ever. To get ahead of
the imam is really bad.
So oftentimes, I'll see this that the imams
will do that. Like, they'll actually do the
entire motion and then they'll say the the
takbir.
Even if rationally, it seems like like, I
understand why they're doing it. I've not read
in any book of fiqh that that's the
that's how you should say the takbirat rather.
All of the things I've read in in
the Shafi'i school and in the, Maliki school
and what I heard from our Hanafi and
Shaiq is that the takbir should should stretch
while you're
while you're making the movement. And different people
make movements with different amount of quickness. Like,
you know, like, I've gotten complaints from, like,
some of the kinda elders,
you know, that you move too quickly in
the salat, And then I'm like, old people.
And then, like, I get my my leg
got injured, and then I'm like, man, this
imam is so fast.
You know, there's a convenient way if you
do the motion and then afterward you say
the takkabir, it's a convenient way to just,
like, you know,
whatever, get through that. But
I don't know, like, I don't I don't
I don't know, like, if there's a in
the book books of to explain that. And
there's that's also in our Hanafi school. You
should the imam should elongate the tikbir
from the moment he moves until he reaches
the destination of the other posture. Yeah. Yeah.
There's a hadith in,
I don't recall it exactly, but I remember
my teacher who was commentating on it when
he did the hadith
mentioned,
hadith why the imam should also elongate the
takbir in between. And, so that they also
give some indication to the followers of where
they're
at.
But Yeah. I could find it if you
guys I mean, which is a good point.
Right? Because if it's a longer takbir, it
means that someone's, like, getting up from the
prayer versus, like, moving from sajdah to because
this happens, like, it's interesting. You know? It's
very interesting. A lot of things are very
interesting since we never get into the classroom
except for you pious people like yourselves,
and we just, like, learn, Dean, from, like,
squawkers on social media. Like, a lot of
these things don't get discussed properly. One of
the common
allegations or complaints against the Fukaha is, oh,
look, these Olamar are so stupid. If it
was up to them, you know, they they
would still be saying that the microphones are
haram, you know.
And,
like,
simple, like, caricature, like, you just said it
in khalas. It's done. Right? And it's it's
it's funny. It's funny. Right? So let's look
at this from a point of view of
of
ilm and din. Okay? Don't say what's practical
because one man's practical is not practical for
another person.
Right? Swimming is practical for a fish and
flying is practical bird. You know, if the
2 of them have to get together, they're
not they're gonna have a irreconcilable difference.
So if we all agree that the the
the deen is like to be based on
wahi, on revelation, and on the sunnah of
the prophet sallallahu alaihi wa sallam, which is
also a form of revelation, then then if
the prophet
sallallahu alaihi wa sallam just at face value
without looking at any other issue.
At face value. Okay? If the prophet sallallahu
alaihi wasallam
to everybody that he never used a microphone
and speakers.
Okay?
What would you prefer? What would you say
as a a scholar of the law on
face value is a preferable way to say
your salah?
No mic. No mic, I guess. No mic.
Right? Because they didn't do it that way.
Yeah.
Now to mock that,
it would be like me saying, like, oh,
look. I follow the Hanafi position, the Shafees,
follow the Hadith of Bukhari. You guys are
so stupid. You wouldn't say that. Why? Because
at the end of the day, the intention
is what? That they're following the hadith of
the prophet sallallahu alaihi wasallam.
Now this idea that the somehow were so
stupid and they they they, you know, said
that the microphone is haram and blah blah
blah, and then somehow the people bullied them
into, like, accepting it and now they all
accept it. This is a dumb idea. It's
not how fiqh works. Trust me, if the
ulama considers something to be a haram,
right,
you know, Japan and China will start speaking
German, but, like, we're we're, you know, the
are not gonna change.
You know, this is something this has been
tried and tried again and again in the
in the history of the Ummah. It's the
same reason that India has a lot of
Muslims and nobody follows the.
This is the same reason why, like, Egyptians
haven't all turned into Ismailis. This is the
same reason for what? Why? The will not
change. The entire world will change. The will
not change unless you present them with a
proper. This is the reason why Imam Ahmed
Benhambal didn't become
They don't care about what other people say.
If it's a deen, it's a deen.
So, yes, there are there were who said
that, yes, it's okay. But still, even the
ones, the serious scholars that say that it's
okay to to, you know, hear the prayer
and the recitation and the through the mic
and things like that. Still, it's still illegal
it's still legally sound to say that the
preference is not to have the mic.
How sound is it?
I'll tell you how sound it is. I
my madrasa I used to study in,
right, there was 700 students.
The,
Bayans, all the the and the the the
lectures, they were all on the mic.
When it came time for the salat, they
turned the mic off.
That's the Madrasa, the Tablija Jaman Raywin. Okay.
Fine. Whether whatever your, you know, how experience
on 40 days was or wasn't, put that
to the side for a second.
It is literally a larger congregation than they
have in the Masjid al Haram.
They pray the entire
salat without a mic.
Now tell me if they can do that,
can somebody complain about practicality afterward?
No. Then there's a issue of preferable and
preference and things like that. The have given
that that that that there are 2 opinions
and the preponderant opinion is what? Is that
it's allowed to do it? And that's fine,
you know. But to, like, somehow, like, fake
make up a big thing as if the
the olamah ad Din are stupid and, like,
just someone came and, like, wrote a post
on Facebook afterward and
and, you know, straightened them all out. This
is this type of, like, sua van and,
like, bad opinion about, the people of knowledge
and about our forefathers,
this is it's just like colonial propaganda. Like,
as if, like, you know, someone sitting in
Germany invest invented something or someone sitting in
America invented something and everyone in India and
everyone in Arabia is an idiot and, like,
you know, if you feel that way about
yourselves and about your your your forefathers and
we feel that way about ourselves and our
forefathers, then our problems are, like, far deeper
than just, like, fick issues.
But,
you know, that's something because it was because
it was mentioned. The salat used to be
just fine. Even to this day, why is
it that they have the mukabir repeat the
the and the Haram Sharif? Even though they
have even though they have the
the,
microphone. They have the best sound system in
the whole Muslim world.
Literally, the sound system is so loud, I've
prayed in front of the speakers on the
roof before.
When the when the sound is coming from,
you can feel it's it's a wind that,
like, hits you, you and when this mic
stops, the the wind stops. That's how powerful
the the microphone is. And you've all heard
it before. It literally echoes in the valley
that sits
in.
But still they have the mukabbir to repeat
the takbiraat.
Why? Because they're stupid as well?
No.
Because this is the way that the salat
has been prayed in all of these places
for for 1400 years, and they're loathed to
change that. So even though everyone can hear
the imam say, you'll
have the like work it, you know, with
the.
He's like a real fancy voice and all
of that other stuff. You'll hear that. Why?
Because they don't they're loathed to change the
way that that that they pray, you know,
from the the way that our forefathers prayed.
And it's not because we're racist that we
wanna pray like our forefathers did, but because
our forefathers were the.
They're the they're the most beloved of people
to Allah to Allah. They're the best of
Allah's creation after his prophets and the best
of Allah to Allah's prophets
You know? So, like, you know,
something to think about.
Sheikh,
anything to add? Oh, yeah.
So,
so the second raka'ah, when you recite the
Fatiha and you recite the Surah afterward,
it's a sunnah that that the recitation after
the Fatiha be as long as the recitation
after the Fatiha and the first rakka or
shorter.
It shouldn't be
longer. It should be as long or shorter.
This isn't a
it's,
this is another sunnah is that, like, not
in the fiqhli sense, but in the, like,
just in the general sense. It's another sunnah
that you should recite from the Mus'haf and
Tarteeb.
So the surahs are in order. The ayat
are in order.
So what you recite in the first raka,
if you recite Surat Surat Al Baqarah in
the first raka, then you should recite Surat
Al Imran in the second. You shouldn't recite
Al Imran in the first and Baqarah in
the second.
Why? Because there's an order. There's an order
of recitation. There's an order of revelation, which
is different, and then there's an order of
of of recitation.
So a person should recite in the salat
in the order of recitation. Now what happens
if the imam recites the second rakah longer
than the first or if he recites out
of order of recitation?
Nothing. There's no Sajjad Sahru. Nothing. It's a
it's one of the lighter sunnahs, but it's
from the adab of the salat,
The recommended
acts of the salat that a person should
recite,
recite in in the order of recitation.
Same in high school.
For both Fardan, yes.
So everything, he says everything else thereafter,
because in the beginning of the chapter, some
of us were here, some of us weren't.
He's describing how you pray the the subhih
prayer, the fajr prayer, and then afterward, he'll
show like, he'll talk about the variations between
different things. He said the 2nd rakah, most
of it will unfold just like the sec
the first one did in terms of ruku
getting up, sajdah,
sitting between the sajdahs, etcetera.
Except for if it's the if it's the
fajr time, if it's the subha time,
then
you make
you make
after the He He says that you make
after the and if you wish to, you
can make the before
the This is Ibn Abizaid. He writes this
generally in the books of fiqh, the opinions
when they're mentioned in order, the first one
is the preferred
one. But in this case, the madhab is
against ibn Abizaid. Ibn Abizaid says that the
he indicates his preference for the ruku after
the after the, for the after the ruku
and fajr. But the the the madhav the
fatwa is that it's before, but it's a
mild preference. Both of them are transmitted from
the Messenger Allah sallallahu alaihi wa sallam.
It's a mild preference and one of the
reasons for the preference is also
something that's a rational,
it's a rational point that if both of
them seem to be similar in their
in in the the the the proof that
they they received from the sharia,
then
the preference goes to before the ruku. If
not for any other reason, then it lengthens
the the time of the ruku so that
a straggler can still catch the the raka
if it's before the the ruku.
Now the punut is like one of those
world war issues
in in in in in amongst the.
Generally, you'll have, like, 3 madhebs in 1
or 2 and 2, like, you know, on
on a difference of opinion. This one, it
seems like every Madhab has a different opinion
about how the should be recited. But the
Maliki Maliki school is that the should be
in Fajr.
Before Ruku? Be before and it should be
before the Ruku, but it's valid after the
Ruku,
and it should be silent.
Hands should not be raised. There's no amins
out loud, etcetera.
And,
the you know, what's the what's what's
some of the reason for that? Because you
may have seen the other the other practices
as well.
One of the delils for it being silent,
the preference for it being silent is what?
It's the same eye of the
That if it's narrated that it was silent
as well, then a person should, then a
person should prefer
silence over sound.
You know? This is a this is actually
I've heard this from a number of Shafi'i
as well. They say that the hands where
you put the hands in the prayer, they
say that Imam al Shafi'i sees no no
superiority of tying the hands versus leaving the
hands at the side, except for what? If
your hands are tied, there's less movement because
they're fixed in place, whereas if they're dangling,
they they move a little bit more, which
is a complete again, because of.
It's a completely
rational preference,
in that sense,
if you look at it just in that
in that in that scope.
So,
so, yeah, this is one of those things
and Sheikh Musa will tell you something very
interesting that many of you may have known
or may not have known from before.
But, the in the Malik effect, the punut
is after the recitation in the second rakat,
a fajr,
and it's said preferably silently,
and
it's preferred to be before the although it's
still okay after.
The Hanafi School, we don't have the We
have it
in.
Except?
Yeah. The Nazila, right? It's going to Nazila,
right? Yeah. Then, which case it could be
after any prayer. But it's preferred to be
after Fajr, isn't it?
I don't know. Mufti Adarman, I remember okay.
The thing is
that's just the hearsay until we look in
the books. But Mufti Adarhan, he told me
he said that it's it's preferred preferred after
after fajr. And then afterward,
if that's not sufficient, then they added an
isha and then Maghrib and then all the
all of the prayers.
But, again, that's something to look up, not
to take on. What's, for the Nasilah?
So Nasilah is like when there's a when
there's some some,
calamity that comes down on the people.
You know?
So in the state of calamity
that for up to 40 days, they add
this dua and the salat in order to
seek the help of Allah to Allah.
And that one, Moana, is it's it's done
out loud with the people raising their hands
and saying I mean and all that other
stuff. Right? Right. Yeah. And is it, after
the recitation or after the
After the rule. After the rule. Right. And,
when you when you rise before going into
the coma. And we were actually made salat
in
a when I was living in South Africa
studying and
it was made in the fajr prayer. So
that could be like an Ama I don't
know again, I don't we didn't do it
for every prayer but we did it in
Fajr.
That's consistent with what you were saying about
saying it should be in the fajr. You
did it for 40 days? I don't know.
It's for 40 days or until the or
until the calamity is lifted. Right.
There's been also people who've tried to do
it now because of what's happening in every
part of the world but if that's the
case, we should just do.
Stuff Allah make it easy. Let me help
Allah help us. Allah make it easy. Otherwise,
it seems, that it it it should be
a little more,
focused on your area,
you know, and,
as opposed to some Musileba or calamity
taking place somewhere in the Ummah which is
not going to end until the Ummah. Yeah.
So the whole world
in any language,
Arabic,
English,
Everything in the prayer should be in the
Arabic language.
Everything in the prayer itself should be in
the Arabic language.
Absolutely. Yes. If it's made in the prayer,
it needs to be in Arabic.
Even the dua and sajdah, all of these
things where people, you know, they like to
make sajdah
and their sajdah should be in Arabic.
The do you have to do your, like,
prescribed
or can you add to it?
Well, there's
a a preferred
in in the winter according to the Hanafi
school.
As far as the it
can be a dua of in any particular
order. Right? So it could be lengthier. It
could be shorter, but it could just be
dua.
So in the in the Maliki school, the,
there's only one.
There's no separation between the regular
and the.
And so there is the wording for the
is.
Meaning, it's not considered to be
it's not considered to be like a that
you should say this, like, you know, every
single time.
But amongst the things that you can choose,
there are there is a
which is preferred,
for, like, a lighter reason without having to,
you know, go through, like, what the exact
meaning of is, but it's.
And there's different slight variations in the wording
in different transmissions of it.
But,
this is actually one of the says that
it's an opinion that these are 2 Surahs
of the Quran that were.
You
know?
Allah knows best. You know, that's not like
a Akidah issue. That's just you just take
it take it for what it is.
But,
but but there's another there's another widely
transmitted.
Or,
you know, the wording may be up and
down from there as well. But the the
those are mustasan
according to the fuqaha.
And then thereafter, there's a preference for anything
that's narrated
in the sunnah or comes in the book
of Allah.
But a person in the Maliki school, there's
no.
They can make du'a for whatever they want
to or whatever they need to.
Although, there's a story about the the the,
how it became a part of the salat,
and it's a longer story, but it's a
very interesting and important story. It's relevant. We'll
talk about it next week. Actually, not next
week. Unless Sheikh Musa won't talk about it.
I'll be in Norway next week,
teaching that the Hawi, I received a a
a an invitation
to go there, like, 6 months before I,
you know, like,
even came here the first time, like, you
know, after after the evil fit there. So
I have to go and fulfill that obligation.
They bought the tickets a long time. I
have to go fulfill that obligation.
After the time changes, I think we're gonna
change the the the the time of this