Hamzah Wald Maqbul – Mlik Hanaf Fiqh Words of the Adhn Iqmah ICC 09112019
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We left off last week in the middle
of the
chapter regarding the Adhan and the Irkama. And
so we talked about some issues about how
the Adhan and the Irkama,
should be called in some different
that are
are connected with it. Can anyone mention a
sunnah of the that
is not connected with the salat? At times,
then it's sunnah that they call
has nothing to do with the salat.
Oh,
when the child is born? Yeah. When a
baby is born, it's narrated.
The have different opinions with regards to it.
But at any rate, there's some that are
that are that are that come with regards
to, the saying the adhan in the right
ear of the child and the iqam in
the left ear of the child when it's
born.
But, anyway, those issues, we talked about them,
last week. And,
today, we're gonna talk about the wording of
the adhan.
And says, well, Adhanu Allahu Akbar,
So this brings us to
the the 2 different recensions that come of
the adhan in,
in in the different narrations of Hadith.
So most of you are familiar with the
narration of,
which is,
Allahu Akbar, Allahu Akbar,
and then Allahu Akbar, Allahu Akbar,
and this is,
my understanding is this is the Fatwa of
Imam Abu Hanifa.
But there's another there's another narration of the
Adan
that's
narrated by,
which is
similar, but it's it's a little bit different
that a person says the takbir twice instead
of 4 times.
Then a person says in, slightly lower voice,
When a person raises their voice louder,
again,
and then the rest of the Adan is
is more or less the same.
And so the story with this is as
follows, that the Rasul, sallallahu alaihi wa sallam,
as far as I can tell from the
Athar had 33 Muadins. There were 3 Muadins
in the masjid of the prophet
during his lifetimes.
The first Muadhan, obviously, and the most well
known is.
The second was Abdul Abin Nuhme Maktoum,
who is the
blind blind companion,
from Abbas.
He himself couldn't see.
However, he,
he would rely on the other companions to
tell him if the the do you mind
just on the side if you don't mind
me? So the he would rely on the
other companions to,
tell him when the the time of the
prayer would come in, and when they would
tell him, he would give the adhan as
well.
And,
the third one is just
just Ibu Mahdura,
who
who his story is interesting that,
he wasn't a Muslim,
and he would actually mock the Iran. It
was funny for him, you know? He would
mock the Iran. And this is something I've
seen actually,
in America, we have, like,
soldiers that went to go and fight the
Persian Gulf War. You'll have, like, expatriates will
go and, like,
work in different places. And people have, like,
a very visceral reaction to the Adan. Some
people enjoy it and love it, and it
makes them feel good, and some people really
hate it. You know, there are some people,
you know, in the Emirates or whatever, the,
you know, their ex pat workers will roll
down the window and cuss at the top
of their lungs. It, like, bothers them so
much.
You know, and there's some people that they
really they they really brings them comfort despite
not not acknowledging,
Islam
outwardly.
And
so, this,
Abu Mahdura,
he,
his,
he basically was mocking the Adan one day
and, he just he got up and he
started kind of screaming,
in a way to just make fun of
it. And he didn't know that the messenger
of Allah sallallahu alaihi wa sallam was there
hearing hearing this.
So what happens is when he's in the
middle of it,
the Rasulullah alaihi wasalam puts his hand on
him, he turns around, he said I saw
the messenger of Allah and he overwhelmed me,
you know? And so he says that, he
says that,
that that that the prophet
told me that you give the adhan very
well. Can you give it for me once?
Hello, Haqba. And so he said that out
of my being overwhelmed by awe and respect,
I tried to give the adhan as nicely
as I could.
And he said that when I got to
point of saying
I was, like, embarrassed to say it because
I wasn't Muslim at the time. And so
he said I said it in a low
voice and the prophet said you said that
really nicely, now say it louder.
And so he he repeated it louder again
afterward.
And, he then completed the entire adhan.
And,
and then after that, the prophet says, come
give the adhan in our masjid.
And so he became he became one of
the the the official adhan's of the, the
masjid of the prophet sallallahu alaihi wasallam.
And so and then thereafter, he said I
always gave the adhan the way that the
prophet sallallahu alaihi wasallam instructed me initially to
to recite it. So that's why there's the
repetition of the,
of the shahad attained in it. And so
the this is a a classical
example
of where there's a a divergence of what's
narrated in hadith and what the practice
is. Because the the in
the in the time of the the the
Sahaba
in Madinah Munawala, this is the way that
the adhan was called. Wow.
Whereas the narration of because
he was very well known as being the
of the prophet sallallahu alaihi wa sallam. The
hadith became very famous with regards to that.
Despite this fact, Muslim Sahih Muslim if you
look in Sahih Muslim,
only the hadith of, Abu Mahlera comes in
Sahih Muslim. It's the only narration of the
adhan. So I've had people come up to
me and say, what is this? I've never
seen this before, heard this before. So I'll
just crack open Sahih Muslim and say, look,
it's right there, you know. And, of course,
everybody,
maintains that all the Adans are are valid,
but it's a matter of slight preference. That
the the the the
the practice of tradition was in Madinah Munawara
was for the tarjir,
whereas the the the narration of, the adhan
with regards to the way,
would give it it traveled far and wide.
And one of the reasons for that one
of the reasons that the practice of this
Adhan of Sidon Bilal,
didn't continue as a
a kind of, like, a theory of mine
is that after
the died, he's only, he's only recorded to
have given the twice.
So
Once he he came he left Madinah Munawar
and went on jihad
fee You have to understand that he was
a freed slave. People didn't treat him well,
you know,
amongst the Arabs.
And,
the in in Jahiliyyah, you know, people didn't
treat him well, and, they almost tortured him
to death for accepting Islam.
And his patron and the one who protected
him was the prophet sallallahu alaihi wa sallam.
And so when the Rasul sallallahu alaihi wa
sallam left, he was so dejected and so
heartbroken
that, he basically would go,
to the frontiers and fight jihad, you
know, hoping basically to, to leave this world
as a shahid.
And he fought his whole life and, he
didn't have the heart to come back to
Madinah Munawwara. And there's a long,
very, emotional,
hadith with regards to him, the Rasul Sallallahu
Alaihi Wasallam seeing him in him seeing Rasul
Sallallahu Alaihi Wasallam in a dream telling him
that, it's been so long. How come you
didn't come to visit me? So he comes
to visit the the, Madinah Munawwara,
and people ask him to give the adhan
again, and he he he doesn't he doesn't
oblige until, the grandsons of the prophet sallallahu
alaihi wa sallam, Hassan alaihi wa sallam, ask
him. And so he feels unable to,
to say no because they said that we
did we wanna hear what did the adhan
sound like, you know, in the time of
our grandfather,
And so when he gave the adhan, they
said that everybody who heard it in Madina
even the women, they came out of the
houses to hear it, and there was, like,
there was not a dry eye in the
entire city. Everybody was weeping.
And then after that, he never gave the
adhan again. Ravi'u alaalamu.
But,
with regards to
Abu Mahdura,
ostensibly, it seems that he was the one
who kept the of the Adan and the
and the, master of the prophet alive,
especially because he was much younger than even
because he was much younger than Abdul Agnew,
only Maktoum.
So he was probably the senior for a
majority of the the era of the salaf.
So that's why the practice of his adhan,
was there. This is an interesting. I'll let,
Sheikh
Musa,
give us some more information with regards to
that. But the the the issue is so,
there's so much there there there's so much
evidence on both sides
Even, Tawawi Imam Tawawi
who's a Hanafi. He's a great Muhadith, and
he's a a faqih of the Hanafi Madhub.
He actually mentions that,
Abu Yusuf, the companion of Abu Hanifa,
that after he, meets with Imam Malik and
discusses the the, the the,
what you call, the the the the different
proofs on the different side, he actually will
accept the,
the Tarjia also as being part of the
to repeat
the over and over again. So my understanding
is in the school, the way that they
make the way that they they kinda combine
both,
both narrations together is that the imam will
say the the the the shahad attained silently
once.
So it sounds like the because silently no
one can hear it. So it sounds like
the Adhan
of from the person listening from the outside,
but the way the person I've been giving
it will be,
the Adan of Tarjia,
which was the Adan in in the master
of the prophet in the time of the
salaf. And obviously, again, there's no Haraj either
way. Yeah. Both of them are valid, but
this is something, you know, many people until
they,
until they sit in the there's a fit,
they don't know they don't know about this.
So
I'm
sure.
I Actually don't have too much to add
to it, being that this is a class.
Other than the fact that, masha'Allah,
I think a lot of people would have
a fit if you started discussing the fact
that then there was differences about it.
People are so
caught up in their own kind of ways
of doing things
and they just kinda presume that like,
you know, Islam is very clear and it's
just black and white and here's the Hadith.
Right? And,
we know just from a very simple,
kind of
surface reading and scanning of the books of
fiqh that even in the adhan there was
legitimate differences of opinion on how to call
the adhan amongst the the 4 imams.
And as,
Sheikh Hamza mentions, if he were to call
the Adan according to the way of the
Maliki School, people would probably start wondering what
are you doing? You know, they already, like,
give him enough trouble for, like, you know,
whatever else that he's doing, not realizing that
it's all there and it's all backed with
the proofs.
So those are there. In the Hanafi School,
there's no.
The way that we hear it is the
dominant is the opinion in the Hanafi School,
and you don't repeat. And that's based on
the adhan of Abdullah bin Zayed
So his adhan is the one which is
the most famous.
And you know it's interesting because Abdullah bin
Zaid radhiyallahu anhu,
that's the only hadith that he narrated. He
was a companion, but he has no other
narration of hadith. That's the only hadith he
narrated, hadith of the aden.
And, you know, he became famous for that.
So, yeah, you know, he even when you
say Abdullah bin Zayedyani
Ravi al Adan, the the narrator of Adan.
He's just famous for that and that's the
only hadith he narrated.
Right?
And those words came without.
Right? So there's discussions in here and I
don't think this is, you know I think
we've heard enough
in terms of, like, the differences.
But,
as, sheikh Hamza mentioned, it was the companion,
Ibni Abi Mahadura
who was one of the 3 Mu'adins of
the prophet
that did the that that did the tarjia.
And he was the Muadins of the prophet
in Mecca Mukarama.
Right? Because prophet he lived in Madin al
Manohra, and the hadith of the or the
dream of the Adan, and the Adan was
established in Madinu Manohra. So before hijra, there
was no Adan. Right? They weren't calling the
Adan in Mecca Mukarima before hijra. It was
in Madinu Munawara.
After the fath of Mecca,
then you have the Adan in Mecca again,
and it's established there. And the prophet was
in Madinah Munawarra. He had the and,
Abdullah
and
then in Mecca, it was And,
so some of the the the Fuqaha, Imam
Ahmed specifically in this particular
text, and commentary mentions that,
you know,
what is dominant
is that there shouldn't be
and people make the, you know, the mentioning
that the tarjia was taught to, you know,
to to Ibn Abi Mahdura, which is after
the Fathir Mecca.
So they used that to show that this
was towards the end of Islam,
and that should, you know, whereas the the
dream of Abdulla Abin Zaid was when?
Much earlier right after hijra, maybe the 2nd
year of hijra, right, which was much before
prior to the Fatimaqa.
So his method should have been later
and that should have been accepted.
Right?
And again, this is just a glimpse into
what fit is. It's more than just the
hadith. When did the hadith happen? And then
you hear the proof of like 1, why
one one is given preference of the other,
and it seems like checkmate, it's done.
There's the proof right there. Fetch Rebecca was
later. And then you hear the response,
and the response was when the prophet went
back to Madinah,
he had Bilal continue calling the Adhan the
way he used to before that. So he
didn't have Bilal change it after like it's
not like he taught, Ibn Abi Mahdura
this event and then now this became the
new, you know, final method, and then he
had Bilal changed. Bilal continued in Madinah Munora
and Abdulayban
Umi Maktum
even after the Fathur Makkah. So then there's
a proof again. Right? And then there's the
answer to the answer of the proof. So
then you just learn to understand as a
Muslim
that we this is why the ulama
are there. This is why the fuqaha were
there, and we don't just cut them out
of our tradition.
Right? So if you just rely on the
hadith, you look up and open up Bukhari
to try to you know learn our Islam.
Well,
when would Imam Bukhari when did he live?
Was it after the 4 imams or before?
Much? It was after. Right?
So what happened in that time between the
prophet and Muhaddithin, like Imam Bukhari, Imam Muslim,
Jamiddhi?
Right? What happened in that era? Did they
not know how to pray?
We actually have records,
very sound records of how Islam was practiced
in those generations.
So why are we bypassing it
and going to the later ones?
Right? So we have to access those and
this is just again something to keep in
mind, you know, hopefully as a glimpse into
this Darz al Firk of, you know, what
firk is really about. It's not just show
me the proof, show me the hadith. Right?
It's about looking at what the
had said about it and how they understood
it and how it was actually practiced.
In Hanafi school, there's no.
This is called to repeat it silently and
then say it again loudly, but
it's a valid opinion in the Maliki School
and even in the Shafi'i School with different,
tones and methods of doing it. So just
within those three schools, there's 3 methods of
that event. Something which one would think we
kind of agreed upon,
but then we don't. It's just it's another
proof in itself that we were never meant
to be the same in terms of the
practice of the branches of our of our
fit. Allah make it easy.
So another,
another,
that comes up, with regards to the adhan
is that the, the words the sort of
the
the lines of the adhan are meant to
be
They're meant to be separated from each other,
and they're meant to end with with jazam.
So,
Allahu Akbar Allahu Akbar.
So the
the idea is that,
that that the lines of the adam,
they stop
at the end of the line.
And then stop.
Sorry.
And then stop. There's you don't put the
Arab, the grammatical case ending on
on on the the the the divine name.
Stop. You don't read the grammatical case ending
on,
Rasulullah.
You
don't read
with the grammatical case ending.
And so every one of the lines should
be, a it should be pronounced separately, and
it should be pronounced with a stop.
This masala is relevant. Why?
Because,
every now and again, I'll see somebody if
they want to give the adhan, especially the
second adhan,
in Juman. People try to get through it
quickly so they'll join the lines together. The
the lines of the adhan shouldn't be joined
together.
This is, as is opposed to the lines
of
the. According to Malik, there may be a
different opinion in the Hanafi school that the
lines of the should be joined together. So
ideally,
the would be set in one breath. And
so he then,
and then then he narrates the,
the the narration of the of which there
are there are at least 3 different
narrations of how the,
should be said.
That it should ideally be said in one
breath and grammatically should all be joined, that
you should pronounce all of the grammatical case
endings
at the end of it. And so there
are different narrations with regards to
the,
different narrations with regards to the wording,
of the Iqamah.
Details all of the different narrations in in
great,
in great detail.
That there's a narration that is essentially
to the effect of,
of the of the the i'tamah being like
the
the the the words of the adhan. And
there's a
narration,
that the prophet
That, that he commanded
to make the, number of lines in the
adhan even and to make the number of
lines in the adhan odd, which means what
the thing that's said twice in the
in the,
should be said once in the in the,
and so that's the narration that Malik takes
from. And then there's another narration, which is
the same, the same,
the same wording,
but it has at the end of it
except for the itself, except for the word
of
which should be doubled,
which is the narration that the take from.
And the
the the the,
what you call the preponderance
according to Malik of these 3 because the
the the Hadiths are all validly narrated.
This is one interesting kind of separation of
powers that the Sharia has is that the
are a separate group of people in general
and the are separate group of people. Muhadithin
that narrate hadith, they only, by and large,
they only discuss who the narrators are. Are
the narrators upright or not? They don't
they don't decide whether the hadith is correct
or not based on what the content of
the hadith is because that will introduce a
bias into it.
Whereas the Fok'a have a horse in the
game in terms of which narrations they prefer
over which ones. And so the separation of
powers,
so to so to speak, it kind of
guarantees a type of,
guarantees a type of objectivity in in looking
at the looking at the issues. So what
happens is here you have a case in
which there are 3 narrations,
ostensibly,
which all,
say that the ifama should be in a
particular way, and they're all different. So now
the job of the is not to say
this one is right and this one is
wrong, but to indicate why there's preference for
one over the other.
And so the the Morajah and general Malik
in in terms of publicly observed acts of
worship,
the the
the thing that will give precedence or priority
to one narration over the others is the
thing that,
Malik observed was the practice in the masjid
of the prophet sallallahu alaihi wa sallam during
the era of the Tabireen. The idea is
that the Tabireen are the students of the
Sahaba
and the, children of the sahaba and the
relatives of the sahaba and the freed slaves
of the sahaba and the associates of the
sahaba
And so they they won't pick one of
the options,
and prefer it over the others if it's
gonna be bogus. In fact, the fact that
they pick and prefer it is in and
of itself, according to him, a a sign
of its superiority.
And that's something unique in the Maliki school.
The Hanafis and the Shafaris don't don't accept
that. The Shafees in particular because Imam Shafee
is, like, very young man when Malik dies,
So he doesn't see
that, that Madinah,
like Malik sees it
And so these issues, they, you know, they
come up in weird ways sometimes.
We mentioned before,
Qadhi Abu Yusuf
and Imam Mohammed from the companions of of
Abu Hanifa. There are a number
of a number of issues in which after
meeting with Malik, they'll change their opinion, they'll
withdraw their agreement with Abu Hanifa, and they'll
they'll change their opinion, sometimes in agreement with
Malik or sometimes in agreement with something else
entirely.
But the you know,
will have interesting debates with Malik. So one
of the debates that he has with Malik
has to do with
the size of the the the,
their volumetric measurements, sharia volumetric measurements.
And so the of Madinah was larger than
the of
of of of Kufa.
And, the sa'a of Madinah was larger than
the sa'a of Kufa because the sa'a is
4 times the mud. The mud is the
volumetric equivalent of the Mubarah cupped hands of
the messenger of Allah sallallahu alaihi wa sallam.
So you can imagine the Rasool salallahu alaihi
wa sallam, he told the people to transact
in volume instead of in weight, there's barakah
in it. So ulama, right, one of the
reasons for that is because it's harder to
cheat people in volume whereas you can cheat
people with weight because you can't visually weight,
whereas you can visually assess volume. And I
think one of the reasons there's barakah is
also look at what the actual the the
the quantum of the mood is. It's actually
literally the
the the Mubarikansa, the messenger of Allah sallallahu
alaihi wa sallam. Someone buys and sells in
that, you can see that that's,
there would be barakah in in it. And
it's very sad and unfortunate. Many of the
marketplaces in the Muslim world,
they've abandoned,
transacting like this,
in favor of the western style of transacting
by weight. And it's there's so much cheating
that goes on and it, it's it's really,
shameful and embarrassing.
But at any rate,
the,
the the the mood and the of the
Madanese was larger than the one of the
Iraqis.
And so,
Abu Yusuf once,
challenged Malik to
debate.
Malik was
not a debating type guy.
He usually took a dim view of these
things and usually the only debates that he
would engage in was when Abu Yusuf because
he's the chief justice of the of the
caliphate
and so he would usually rule in the
caliphial entourage. So Harun Rashid would be with
him. The Khalifa would be with him. So
Malik would try to duck out of the
debates and then when the Khalifa is there,
he says, no, answer him and then he
has to answer him so then they would
engage in it. So one of the debates
that they had had to do with the,
with the,
the size of the the
which one is correct. And so what happens
is,
Abu Yusuf starts to narrate with regards to
the of
of Kufa, what the what the proofs are
for its, tarjeeha, of its of its,
being correct.
And,
after hearing his narrations, Malik
he says,
look. He goes, we can end this discussion
right now. Let's go. Come. So they go
and they they they knock on the door
of a house and they ask the guy,
do you have, like, a measuring scoop for
the saa'a? It's for amdad, 4 muz. And
he says, yes, of course. I said, bring
it out. So he brings out the scoop
and he says that he says that he
asked Abu Yusuf, he says, which size is
it? The Kufin 1 or the Madani 1?
Because obviously we're in Madina. It's the Madani
1. And so Malik asked the the the
the person the owner of the scoop in
the house.
He says that,
whose scoop is this? He says, look. It
says it's engraved on the handle. It belonged
to my father, sorry, my grandfather, the who
gave it to my father, who gave it
to me.
My grandfather is a companion of the messenger
of Allah sallallahu alaihi wa sallam and used
to transact in it during the life of
the prophet sallallahu alaihi wa sallam.
And so it said that Abu Yusuf, right,
because the Masha'ik in the old days, they
weren't, like, dogmatic and dog pig headed people.
People say, oh, look. This this is shirk.
I'm saying Allah and Rasool, and you're saying
Malik, and you're saying Abu Hanifa, and this
is shirk, and this is kufar. By the
name, people, like, get carried away and say
all these outlandish and ridiculous things. The old
masha'ik, they used to change their mind too
sometimes.
And,
you know, this is a very beautiful example
of what? Of a legal issue which is
settled without without recourse to hadith.
The idea that the tradition that there is
tradition, there's a living and oral tradition as
well,
which takes primacy and superiority over over over
hadith, like like nothing else but common sense,
you know. And so,
again, if somebody, you know, Abu Hanifa never
changes opinion. If someone were to say that
I believe that the Sa'a is lesser or
the Mu'ti is less, I say, Khilas, I
differ disagree with you. It's not something to
beat beat another person over the head with.
After all, they do have their narrations. God
knows what the explanation might be, but they
have their narrations that that confirm to them
that that's that's the correct opinion. But at
the same time, you know, I mentioned these
types of stories for for people because people
become so, like, one track in their thinking,
and they don't understand really what the difference
of opinion is. That first of all, you
have a number of choices that are really
not all that different from one another and
all of them have some sort of some
sort of,
of, you know, basis in the law. And
oftentimes, it's an issue of what's good and
what's better and what's best.
And,
you know, but people will say, well, I'm
right and you're wrong. Good and better and
right and wrong are 2 very different things.
There's not an analogy that you can construct
between the 2 of them.
And so,
that's the of Malek. Whenever you have all
of these different opinions, Malik will generally
prefer tradition over, over over,
narration,
especially when there are sound narrations on all
of the different fronts.
And,
I'll leave to Sheikh Musa inshallah to explain
the Hanafi school, you know, what the what
the mechanism of tar tarjiha of
of of selecting,
between valid narrations is. But, the idea is
that the law is a bit more, it's
a bit more complicated than just asking someone,
you know, like, here's my abridged copy of
the translation of Sahih Bukhari and Sahih Muslim.
That's like the whole shari'aka is not contained
within that nor is a half of it
or a tenth of it, you know.
One thing then that would be noteworthy is
when it comes to discussions about the and
the 4
is that the is not the action.
Like,
the is not that you raise your hands
in prayer when rising from or you don't
or you say
or you say it silently. That's not the
The is the
the the framework and the
through which they derive a conclusion.
That's the mother,
and that needs to remain consistent.
And that's why you can't necessarily jump from
here or there because then you become inconsistent
in your reasoning.
So one of the things that,
the Mali case and the Hanafis have in
common
is they did rely more on the oral
tradition because they were closer to the generation
of the prophet sallallahu alaihi wa sallam. So
out of the 4 imams who were, you
know, who was the eldest?
Abuhanifa and then
Malik and then Shafi'i, and then Ahmed ibn
Humble. Alright. So these were the 4 imams.
Malik and remember Hanifa. Abu Hanifa was was
a. He met Sahaba.
Right?
And then
Abu Hanifa and Imam Malik, they were closer
to the generation of the prophet and as
you go further away from the generation of
the prophet
that's
when, you know, you started to have, you
know, some dilution, a little bit of diluting
in the practice and you couldn't just rely
on the practice anymore.
And that was witnessed in the Shafi school
and then the Hamdi school and then ultimately
in the in the in the era of
the Muaddi theme which is after Imam Ahmed
had been humble. Right? So Imam Ahmed was
actually a teacher of Imam Bukhari.
Just to put the kind of timeline there
again. So it gets to the time of
Abu Hanifa and Malik where there's a reliance
on the old tradition to where it eventually
becomes
very much the,
the the era of
and they rely on actual written text more
than they did the the the the oral
tradition and the practice.
So you see the strength of something like
this. You had the luxury of actually going
on knocking on the door and having them
someone show you, like, the scoop that was,
like, given to them from their grandfather who
was a companion of the Prophet Islam and
used to
transact. You have that luxury. You don't have
that luxury later on,
so you're not always necessarily gonna have the
hadith. Or you might find, like, the Hanafis
do something in a particular way or the
Malekis do something in particular way, but then
there's a hadith in Bukhari,
right,
which says otherwise.
And you can't necessarily find a hadith that
is equal in strength to the hadith that
is in Bukhari.
So then the question is then why don't
we just take the hadith in Bukhari?
Well, because that practice
was very soundly transmitted to us even if
the hadith wasn't.
Right? From the generation of the of of
Abu Hanifa or imam Malik, and and that's
why we kind of that's why we stick
with that.
So, imam,
Sheikh Hamza was talking about
the iqama and how it's singular
and you cut it in half. So here's
another classic. It's not just iadan, even the
iqama, you have 3 madhabs that have 3
opinions. The Shafi'i, the Hanafis, the Malekis all
say a different type of ikama.
Right? So in the Maliki school, I don't
know if you picked it up or not.
What was different from what you're used to
hearing?
Anyone?
Singular. Singular. Right. In what? In the cup.
No. But it's the the the
singular. Right? And the stuff that's called that
name you have to be singular in that
account.
On what?
The the word that's repeated from the Someone
call the the way they know it. Ahadj
Ahmed. Call the please.
He knew the singular,
right? Right?
What was different from the Malachi school then?
Even the is singular.
Even that is singular in the Maliki school.
In the Hanafi school, right, you double up
everything just like the ebbam, and then you
had qadqa madissala twice.
Right? So you have 3 of the imams
who have three different opinions, but they were
all different. All of them are narrated though
through some hadith. Right. And he mentioned the
imam Tawawi who was the master of hadith
and shirk and he, you know, has a
wonderful book and he mentions all these hadith
and then he gives his opinion,
right,
known as the
which
is most famous for his text. He then
gives his preference of why he says this
hadith over that hadith.
Right? And we have the blessing of studying
it,
and always laments of why it's not taught
in its entirety. Although he had the luxury
of studying it in its entirety.
But most of the madaris, they don't have
the time to actually get through every single,
part of the book.
They they say they don't have the time.
The sad fact is they may not even
allow the teachers to to teach
it. Right.
Masha'Allah. Because all the all the smart guys
are busy becoming doctors and stuff. So, you
know
Masha'Allah.
So
it beautifully lays it all out. All the
hadith that are mentioned about Adan, about Yakama,
and which scholar said this and which scholar
said that, then he says, okay, this is
what I say.
And he very beautifully gives his his reasoning
behind,
why it's one way over the other.
But nevertheless,
this is another classic example of how there's
something legitimate a legitimate difference in the books
of fiqh,
and
it it becomes sad that you would ever
criticize someone for doing it a particular way.
Because in reality what are you doing? Criticizing
the prophet. You're criticizing the prophet
That's why it becomes so dangerous.
Wow.
What is in?
Yeah.
Yeah. Later on after that And
then
and
then
you may say something
disrespectful
or over the prophet without
even realizing it, and you will just you
will destroy all of your deeds.
All of your deeds will be wiped out
because this is a very very, it's like,
you know, if you disrespect your mother or
your father, that's like
unacceptable. It's unacceptable.
Right? To do that to the prophet if
it's done, like, purposefully. And if it's done
accidentally,
then
at the very minimum, all of your deeds
are gone. Right? So that's how something like
a person will criticize
a sound opinion in our sharia, in our
deen because of not knowing, thinking like what
is this ignorant person doing? He's an innovator,
he doesn't know hadith. And then what they're
really doing is criticizing the sunnah of the
prophet and may Allah protect us from that.
That's why
the the the default out of caution is
if you see someone doing something differently, just
say, oh, I know this person, maybe it's
some difference of opinion
and, you know, that's one thing if, you
know, we learn something when we study is
just to learn how to be quiet. Learn
how to be quiet because we probably don't
know, like, 9999
percent of what's actually there. So
in the the comma for the handicap call,
as I mentioned,
is just like the adhan. That's where we're
different in that regard. We say just like
the adhan, we double up. And the the
opinion,
right, Sheikh Hamza mentioned how you say it
and you make it
har you make it hard in one breath,
so you say all the the
You don't have to say the in the
Hanafi school, but you should still say it
in one breath. Right? So that's what we
mean when that's the the interpretation of
right? That you make the even in the
in
the meaning for the adhan you do 2
breaths,
Right? And for the you do 1 breath.
So, like, in the adhan, you'll be
One breath.
One
breath. One breath. Without necessarily having to say
the Arab,
One breath,
one breath, right? So that's the interpretation of
doing it singular
and Allah knows this.
So there is also tarasul
that you do it calmly for the adhan
and then you do it with isra in
the iqamah.