Hamzah Wald Maqbul – Riyd alSlihn New Clothes Sleep Life and Death Ribt 01082017.mp4
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Today, we finish the chapter with regards to
clothing, and then we start the chapter with
regards to,
with regards to,
the adab of sleeping.
So the the subheading regarding
what to do when one
wears a new,
article of clothing
or
new sandals or something,
the likes thereof.
Shalrihi or Shalrima.
Who narrates that the messenger of Allah
said, the messenger of Allah
when he
when he used a a new article of
clothing,
that he took a a new article of
clothing.
He would name the article of clothing by
its name, whether it was a turban or
a shirt or a, a mantle,
and you say, oh, Allah,
to you as praise, you are the one
who,
clothed me in it.
And I ask you the good of it
and the good that it was made for,
and I seek refuge,
in you from the evil of it and
the evil that it was made for. So
hadith narrated by Abu Dawud and Thirmidi.
The idea is what?
With most things in life, nothing is good
or evil.
This also has to do with what
has to do with the discussion that we've
been having previously with regards to Tishabo,
that what is it that a person
does
with regards to their clothing,
that
is permissible or impermissible?
Is it permissible to dress, you know, in
European style clothing, or must a person wear
eastern style clothing, or must a person wear
European style clothing, or etcetera.
These are long fiqhi discussions.
The fiqhi
discussions are more appropriately
discussed in a 5th class.
But in terms of
spirituality,
the idea and this you know, the spiritual
discussion doesn't detract from the fiqi discussion at
all.
The and the outward
norms of the sharia have to be upheld
and have to be respected.
But that doesn't mean that there's not a
inward discussion,
with regards to all of these things as
well. And And the inward discussion is whatever
you wear,
there is something you it's not inherently good
or evil. It just is what it is,
and you can use it in a good
way. You can use it in a bad
way. So a person dresses,
in in, you know, a suit and tie
because they're ashamed of,
dressing like the sunnah
or because they're ashamed of dressing like the
people of their their
or because they feel that that the you
know, imitating the kafar is something they want
to do because they feel that they have
some sort of superiority
culturally or or otherwise.
That's bad.
But on the same side, if somebody wears
a turban
or a person wears a hijab or a
niqab in order to show off how religious
they are in of other people or in
order to show that they're better than other
people,
or in order to,
you know, be seen in a certain way,
or in order to boss people around or
to feel like they're better than other people,
then this is also something bad.
That libasta
that certain people wore because of their piety,
other people, they wear it. Why? Because there's
a latent evil in in anything that a
person latent evil and a latent good in
anything. It's they're all,
they're all, potentialities.
Right? You make a choice in doing what
you do and how you do it in
order to bring that potentiality out.
Right? Even weird things, strange things. Right? A
person who buys, like,
whatever, unmentionable garments, there's a context in which
those can be used in a way that
you'll receive reward, and there's a context that
you can use those in a way that
a person,
will receive sin. All of these things, the
rasulullah sallallahu alaihi wa sallam. So that's regardless
of what your position is regarding the fitri
issue. The fitri issue is in its place.
Whatever position a person takes, this is still
a reality. And
Rasuullahu alaihi wasalam pointed this reality out,
in his dua that,
you're the one who clothed me in it,
and I ask you for the good of
it and the good that it was made
for, and I seek refuge in you from
the bad of it and the bad that
you that it was made for. So this
has to do with all of them because
we talked about there's a chapter regarding
the preference of wearing nice clothes and and
and good looking clothes and then the chapter
regarding the preference for simple clothes and bypassing
those things that are,
you know, those articles of clothing that are
very, very fine and that are very good
looking, etcetera. The way you put all of
those things together is what that whatever you
whatever you wear,
at the end of the day, the bottom
line is that you want to do something.
You wanna use it for something that's a
good purpose and a good result rather than
a bad purpose and a bad result.
This is the next sub heading is a
subheading that has no hadiths under the the
subheading.
And it's a chapter regarding the
preference for starting with
the right in clothing,
because there's another
chapter with regards to the preference of starting
things with the right hand side that that
that was read,
in in in my reading of the rial
de salihin
maybe like a a year and a half
ago or so,
which is a preference for starting with the
right. So whenever you put on pants, put
in the right leg first. Whenever you put
on a shirt, you put in the right
arm first.
Whatever whatever whenever you wear clothing, you start
with the right. Whenever you put put on
socks and shoes, you put the right foot
first. And when you take them off, then
it's the opposite.
That you take off the left one first,
and then you take out the left arm
first, etcetera, etcetera.
So he says that there's a whole chapter
regarding the general preference for starting things with
the right,
and so that that's already passed.
This is a chapter of the book of,
the adab or the proper way of sleeping,
and the the the
subchapter
with regards to the the the proper way
of sleeping and the proper way of laying
down.
Who narrates that the messenger of Allah
when he would,
put his body down on his
place of sleep, on the firash, on the
on the the bed that he would sleep
on. And that doesn't mean necessarily like a
bed like what we think it was the
piece of furniture, but just whatever,
mat
or a sheet or something that he used
to sleep on
because we know he used to sleep on
the floor.
That when he would put his
put his, put lay down on his bed,
he would lay down on his right hand
side.
Does the sunnah sleep on
the right hand side?
And there's a number of benefits,
in that.
And, one of the benefits of, laying down
on the right hand side is that
the the heart is on the
on the left.
And this is something I I I heard
there's a
in Islamic Relief, one of the board members,
the board of trustees of Islamic Relief, he's
a PhD
in in
physical therapy.
He was saying people talk about, oh, the
body is aligned, misaligned, etcetera. He said on
the inside, you don't have symmetry,
inside the body. He said there's a different
you have a different you have a different
blood pressure on your right hand side. You
have a different blood pressure on the left
hand side.
And,
you know,
there's a natural
balance between the 2 of them, but the
balance is not completely equal.
And so that's, I think, one of the
perhaps also one of the wisdoms of,
the superiority of free weights,
especially like a person if they have, like,
both arms are doing a different exercise instead
of lifting the same bar or using machine
or something like that.
One of the one of the wisdoms is
what is that,
you know, you can work everything the way
it's supposed to, you know, the way it's
supposed to be rather than artificially imposing a
a symmetry
that on the surface may seem to be
there but isn't really there,
actually.
So the the
the idea is that
if you sleep on your right hand side,
one of the health benefits at any rate
is what is that it doesn't put pressure
on your heart,
or puts less pressure on your heart while
you're sleeping. There's probably some spiritual benefit also
as well. There are definitely
spiritual benefits in following the Rasool.
If nothing else, then it counts as a
a good deed. And there are other things
that happen in the Reb that that maybe
someone like me doesn't know about. Maybe somebody
else who has more knowledge about those things,
would know about. But, it's a sunnah at
any rate to sleep on your right hand
side. So it's mentioned here to sleep on
the right hand side.
And then afterward, he says,
then afterward when Rasoolullah Sallallahu Alaihi Wasallam would
go to sleep he says, oh Allah,
I have
I have surrendered my soul to you.
And I have pointed my face toward you.
And the the reason for the mention of
the faces, the faces, the Ashraf, it's the
most honored part of the human being.
This is this is one of the reasons
even in battle, a person has a a
a a an option
to not strike the enemy in the face,
then then it's actually haram to even in
battle to strike somebody in the face. Even
in battle, if one if that one has
no choice except for to do that to
survive, it's different. But if a person has
the,
the option not to strike someone in their
face,
it's considered to be a,
an act of sacrilege
and an act of inhumanity,
to hit somebody in their face. That's why
that's why we don't we don't hit people
in their faces.
And that's, you know, when you respect another
human being, you respect every human being, you
respect yourself as well.
There's a hadith of the prophet sallallahu alaihi
wa sallam.
The the picture of a person when talking
about picture making.
Is there a hadith that that that that
Hafiz Ismaili
narrates
the the pic the the picture of a
person or the image of a person,
is the head.
If so if the person has no head,
it's not an image. Meaning, for physical purposes,
it's no longer considered an image anymore,
with regards to the prohibition of images.
But,
there's a lot there's a long discussion in
the Athar with regards to the the face
and it's also there's there's also mention of
it in the book of Allah
Ta'ala.
And that's just a physical face.
In Arabic, the word means a number of
things.
So means to to point in a certain
direction.
And the word also is a metaphor in
the Arabic language for
a person's,
like honor and trust.
So
they're a person who has a face with
with the people. It means what? It means
that they're a person who's honored, who's respected,
who's trusted,
as habu, would you?
People who are trusted and respected for whatever
reason or another.
And so when the prophet says
it's kind of like a play on words
that I put because to what you what
you
do,
what just do what you like, It means
that I point my face toward you, but
both the verb and the noun have the
have the same root.
And it's not just the physical face, but
it's also a person's honor. And so all
of those things that that I faced them
toward you. And it is also an Ishara
toward another sunnah, although it's not explicit, but
it's an Ishara toward another sunnah of sleeping,
which is to face the qiblah when you're
sleeping.
That when you when you,
sleep, you should sleep on your right hand
side and you should
face the qibla because it's Asherah full jihat.
Although the is not,
is not, what you call
explicitly mentioned here. But the idea of what
it means that
it means that a person also the most
perfect way of of fulfilling this,
the meaning of these words is to what?
Is to face the they face the house
of Allah to Allah when a person sleeps,
which is kind of strange because
the is,
like, at a 45 degree angle from the
card cardinal directions here. So you have to
kind of sleep, like, diagonal in your inside
your room. So it's kind of a little
bit difficult.
So you don't have to be, like, dead
facing the when you sleep. You don't have
to be as particular about it as you
do in your with your salat. Maybe you
just make the of it. Just be cognizant
where the isn't. Face your face toward it
when sleeping.
And I have,
and I have
left my affair to you. Right?
Means what? It means for something to flow.
So tough weave means to to make something
make something,
like, to give something away or to completely
renounce something.
So tafwid the word tafwid has a number
of
a number of, I guess, technical usages in
the study of the sharia. It means something
different. In
it means something different. In.
But
in in in terms of spirituality,
tafwid means to,
take your iftiara and your choice and your
decisions and and just give it to Allah
to Allah. Say whatever you decide for me
is best. This doesn't mean you don't do
anything anymore.
It just means that you do what you
want to do, but then whatever happens ends
up happening, you know, that that's Alwata' choice.
And so you prefer his choice rather than
your own choice. You still have to make
your own choices. You can't cut yourself off
and completely, like, not do anything.
If nothing else, that's against the sunnah
But tafwid means that even from beforehand, even
though you make your you know, give your
best shot at making what decisions you make
in life, Whatever ends up happening, it's from
Allah Subhanahu Wa Ta'ala, and so you recognize
that whatever Allah chooses for you, you'll be
you'll be pleased with it.
And
I,
my my back,
I put it in your refuge
that the person the the person there,
Vahar.
I have I have sent it back to
you,
that it's it's now, you know, in front
of you for you to do with it
whatever you want to.
And that there's no refuge and there's no,
salvation from you or being saved from you
except for,
with you.
This is also remember,
you know, even from the the the from
from the zikr we make. Right?
It's actually
It's actually taken from the the words of
the alfalfa of the, the
duas of the prophet
So
I
have,
I have, returned my back toward to to
you that it's in front of you. Do
that which which that which you wish.
Out of longing for you and out of
awe of you.
That there is no,
that there is no
refuge nor,
safety
and no refuge nor salvation,
from you except for with you
or in you.
That I have
believed in your book that you have sent
down and in your Nabi alayhis salatu Islam
that you have sent to me.
So hadith,
it's a hadith narrated by Bukhary, and this
is the words of the narration of Bukhary.
Why don't you turn around and face me,
both of you?
Turn around and face me. You don't have
to sit against us. You can just sit
like look how uncle is sitting.
Sit over there, face me. Aisha,
come on. I told you don't lean against
it.
So there's another narration of the same hadith
that's narrated both in both of the Sahihain
from Al Bara'ibnu Azzib
and which, he said that the messenger of
Allah said,
if you when you come to the place
your place of of of laying down or
of rest,
make wudu like your wudu for the prayer.
So this comes also in another hadith narrated
by Tabarani
and his, Marjamal Asat,
in which he gives a number of advices
to Saidna.
And that's been Malik And
so one of the advices he gives, he
says that if you make wudu before you
go to sleep, you sleep in the state
of wudu,
that your your soul your your your your
will go,
in front of the arshah of Allah subhanahu
wa ta'ala and and stay in sajdah until
the time you wake up, and all of
the reward for that will be written for
you. And so here we see mentioned again
that it's actually a sunnah to sleep on
wudu. Some people suffer from nightmares
or, suffer from other kind of weird disturbances
in their
sleep,
it's a it's it's a it's a good
thing. A person should sleep in wudu. It's
a good thing that they should sleep in
wudu,
Because the time of sleep a person, shaitan,
has access to him in a way that
he doesn't, that that he doesn't during the
daytime. And so the sleeping in the state
of Uldu is a type of protection.
And so if a person is in some
sort of disturbed state or or or
is prone to, you know, any of these
types of interferences, they should sleep in the
state of wudu
because it will be a an act of
piety for them, and it will also be
protection for for them from from, these other
types of harms,
that that oftentimes, it's easier to do as
a protection
afterward, it's more difficult to to,
get the problem out. It's easier to keep
the problem out in the first place.
So see, he says, make wudu your wudu
for salat,
then, lay down on your right hand side.
Then he mentioned the words of the the
dua that were mentioned in the previous hadith,
and then he says
that and make these words
of this dua the last thing that you
say before you sleep.
Make these words of this dua the last
thing that you say before you sleep.
And, you know,
literally, it says make these words the last
things that you the last thing that you
say.
The idea being that it's
gonna be the last thing that you say
before you sleep, it might be the last
thing you say at all.
There's a a a, a between a connection
between
sleep and between death,
And both of them are similar from the
outward,
from the outward,
I guess, from the outward observer's perspective,
they're similar in the sense that the person
who is sleeping, the person who is dead
is physically inactive
and unaware of what's going on around them,
etcetera, etcetera.
Spiritually, they're also very similar states
in the sense that it is a time
that the body and the spirit are separated
from one another.
So the spirit is somewhere else.
Allah says in his book that Allah is
the one who who who takes the the
the spirits back, at the time of death,
and the one that hasn't slept, he takes
their spirit back at the time of sleep.
So the spirit is somewhere else. And this
is also another way a person can understand
what the reality of adab al kabr is.
That the adab, the the the the torment
of the dead in their graves
is something like that. That if you put
a webcam in someone's grave, which is kinda
creepy and morbid, but so I don't
and haram, so don't do it. But if
a person were to do it, they wouldn't
see any difference between
between what's going on in a,
you know, in a, a righteous person's grave
or an unrighteous person's grave, except for if
Allah were to show something miraculous.
Things like that happen from time to time
as well. But in general, you wouldn't see
anything.
But just like imagine a person is sleeping,
they can be sleeping in the nicest hotel.
What's the nicest hotel you ever slept at,
Rami?
Was it
Yeah. The one in Medina.
This is a Marriott. So Rami tops out
at Marriott. How about you? I mean, you
probably have been to some nice hotels.
Swiss.
The Swiss Hotel in Macawakarma? Yeah. Man. We
were going we were going hood package, brother.
You were staying in the Swiss Hotel.
We were, enjoying the simple pleasures of life.
So
yeah. So
there's, like, a 4 seasons and the Ritz
Carlton and all. You could be in the
nicest hotel in the world. Right? You could
be in the Burj Dubai. It's like what
whatever
$10,000 a night to stay there. Right?
A person could be in the nicest environment.
If they have a bad dream,
that body which is sitting in the most
comfortable bed in the correct temperature and, like,
fed properly and taken care of and watched
over, that body that's sitting there in the
in in the nicest of conditions,
the person's having a bad dream, you'll see
despite nobody touching them or saying anything to
them, that person will be going through pain
and suffering. You can actually see it. People
are, like, squirming
and convulsing and things like that in their
dreams. Sometimes they're saying things like, no. No.
Get away from me. Blah blah blah. All
this type of stuff.
That's that's somehow
similar to also what happens
with a person in their as well.
So one of the points of this,
one of the points of this, these these
sunan is what is that a person by
appreciating that sleep is a type of death
and treating it like that,
they prepare with every time they go to
sleep, they prepare for
their death as well, and it's a good
exercise.
You know, our masha'i, they they they one
of the one of the types of meditation
that they that actually comes from the sunnah
is that a person when they lay down,
they should they should picture that they're dead.
They cannot come back anymore.
They all they have is their good deeds
and their bad deeds. The Munkar and Nakira
are gonna come to them and ask them
all these questions. What are they gonna do?
You know, what regrets do they have? What
things did they wish they could have done
or should have done? Or what did they
wish they could have said or should have
said to somebody? Or debts that they have
to pay back, or all of these different
things. What are these things? And the good
thing is that, you know, if you're not
dead yet, you wake up again, and you'll
get another chance. But all of these words
are,
you know, they remind a person of that
that reality. And one of the things I
wanted to share,
I was I I would I traveled, I
was out of town this weekend.
And out of the blue,
a brother that I knew from years ago,
he I knew that he was ill. He
had cancer, but I guess he had a
call that, like, he has the doctors told
him that he has from between,
I guess, 2 weeks 2 months to live.
So we went to visit him after
and,
the brother is a very pious brother.
So he was he was in his own
hall, you know. He was he was in
his own in his own state,
before before dying. I mean, the guy literally
he was just a skin and bones compared
to what I remember him being,
from before.
But, you know, one of the things he
was saying, you know, he's saying that I'm
I'm fine if Allah, ta'ala, this is the
time that he chose to take me. I'm
okay with it because Allah, Ta'ala, doesn't make
any mistakes.
Allah, whatever he chooses, you know, that's that's
he does it does it in his in
his
in his Hikma.
And it's interesting because that's the time, times
like that,
there's no longer any incentive to be a
faker.
So you can see a person who is
really believes all that stuff, you see that
iman come out of that person, and you
see whoever was just kinda saying, you know,
doing doing the, you know, maintaining their their,
heirs or whatever,
that's the time they don't care anymore. Right?
So he was he was, he was just
in his his good He
he, literally, he had the the the the
beauty in him even though he was very
ill and very weak, but he had like
the beauty in him. He looked
so beautiful at that time because of the
iman that was coming from him. And he
was just saying he was just he was
saying to us. He says he says that,
you know, if that's a choice for me
to die right now, I'm gonna go. And
then he just very casually pointed his fingers
to his 4 or 5 people there. He
just pointed his finger like this. He go,
oh, you're gonna die too?
It's like, oh, yeah. I forgot.
It's all he's gonna die too. It's not
like it's not like, oh, y'all ain't gonna
die. Right?
So,
you know, Allah Ta'i wa Afiya, Allah Ta'i
give him Afiya inshallah. Allah is the one
who also has the ability to cure a
person. The doctors are not the ones who
make the choice of how long a person
has to live. But,
that's that's I mean, that's a that's a
reality
that that, you know, it it profits us.
It gives us richness in our life to
be able to recognize that reality and to
ignore it. It just it kind of takes
out the in
our lives.
When Aisha
Aisha
call its canon abuse
narrated that
the prophet
narrated
that the prophet
he used to,
pray in the nighttime,
11
Right? This is the tahajjud of the prophet
8 raka'at of tahajjud
and
then,
3 raka'at of shafa and witter.
It's that Hajj that the prophet.
Not to bring up, Masha'al, the classic old
school,
you know, dead horse beating, but that's that's
what that's what the, you know, 8 in
that's what the 8 is. The 8 is
not tarawee hits. What?
It's
The hadith very explicitly said that the prophet
never read more than that in or outside
of Ramadan. Well, when's the last time you
read Tarawee outside of Ramadan? Right? It's referring
to the Tahajah. It's not referring to the
Tarawee.
The Taraweeh was instituted as 20 by
Omar It's not there's no hadith about it
that will mention a number for it. So
that hadith is pointing to what? It's pointing
to the tahajjud of Rasool Allah
So he used to
pray 11 raka'at
and then when the fajr would rise the
fajr is what? It's the crack of dawn.
When the crack of dawn would rise, he
would read 2 light rakas.
And what does it mean light rakat?
Light rakat is,
according to some of the including
Malik, it's actually a sunnah because it had
there's another narration of
that she said that I I don't even
think he read read, a second Surah. He
just read the in the second Surah in
in those 2 raka'at.
And that's why Malik considered it a sunnah
in these 2 raka'ats. But remember we talked
about Right? That the it's a that read
a Surah after the Fatiha
in the Fardh. But in the there's 2
there's 2 of the sunnah Mu'akaddah's indeed
and the non Fardh prayers that are dropped.
One of them is the surah after the
Fatiha, and the other one is Sir and
Jahr. You can read
quietly or loud however you like. Right? All
the other sunnahaka that are still there, if
you miss them, you still have to do
the before
Islam. Right? But, but this is one of
the for
for for the for the Surah after the
Fatiha not being
a and then on further prayers.
And so,
so at any rate, she said that when
when after he would pray 8 raka'at or,
sorry, 11 raka'at in the nighttime.
And then when the the the dawn broke,
he would read 2 light rakat, and those
2 light rakat are the sunnah before.
And it's it's that
only you only read those 2 raka'ats, and
then between them and between the subah itself,
there's no more salat.
There's a difference of opinion if somebody prays
them at home and then goes to the
masjid. What should they do? Right. Malik said
you should just go sit down. The Shafi'i
say no. You should read 2 more rakaats
for Tahit al Masjid. But the idea is
that if you weren't gonna enter the Masjid
or if there wasn't another occasion to read
anything else, and there's no messnoon
salat between these 2 raka'at and between the
the the the the the the fart of
the.
So what would happen is he would pray,
these 2 light raka'at, and then he would
lay down on his right hand side.
Why?
And this is this is a also that
the the it's not sunnah to pray the
the fajr prayer and the masjid and the.
You understand what I'm saying? When the fajr
prayer first comes in, the subha prayer, it's
not a sunnah to pray in the first
time.
Some massages, they do that. They'll just pray,
like, 10, 15 minutes after the comes in.
They'll make the iqama.
That's
recommended
if you're praying alone.
If you're praying in the jama'ah, it's recommended
to give time for people to to to
get there because you make the adhan, people
have to wake
up, people have to get ready. It takes
them a while to get to the masjid.
Some people, not everyone is going to have
the have the have enough time to sleep
that they can make up their sleep enough
to be able
to pray tahajjud.
So some people are gonna be sleeping right
down to the wire. This is the meaning
of the hadith of Rasulullah
Sallallahu Alaihi Wasallam is narrated in
That that that brighten the fajr
because you'll get more reward for it.
It doesn't mean the individual. The individual is
praying in in their home.
For that person, it's it's for them to,
for them to pray in the the first
first time.
But the person the the congregations the places
where the congregations are fixed in order to
let people let let people come, it's must
have to delay.
How much
so you have 2 extremes. Right? The
the the the Shafi'i school is that the
person should pray in the earlier time. That's
my understanding. I may be wrong about that.
The Hanafi school is recommended to delay it
as much as you can. So oftentimes, you
know, you'll have places that the the the
the for is like half an hour before
the sun rises.
I've seen in Turkey, it's actually so late
that when you're done with your adkar, you
can literally see the sun up in the
sky. I mean, they literally break it down
to the wire.
The Maliki
school is halfway in between the two extremes
that the fajr has a a dark part
and a bright part.
Right? At the end, right one second before
the the time is up, it looks like
daytime outside.
And then one second after the time comes
in, it looks like night. So halfway between
the 2 of them, you should start the
prayer in the dark part and end it
in the light part.
But the the idea is what this is
a this hadith itself is a dalil that
there's a there's a significant amount of time
between the breaking of dawn and between the
iqama, whether it's
45
minutes, like, praying halfway in the middle or
whether it's, like, an hour or more
praying at near the end the end of
the Fajr time, but there's a there's there's
some significant amount of time from the between
the time of the crack of dawn and
the time of the the
the being in the masajid. And there's obviously
all these things, there's exceptions to them. Don't
just, like, listen to something and
and then be like, oh, you don't even
know. You should do this, that, and then
like, one exception is,
in in in Ramadan.
Right? The the the to my knowledge, all
of them say you should pray earlier in
in Ramadan.
Why? Because everybody's already up anyway. They've had
their you know, it's like you're if you're
the longer you delay the the iqama time,
the more you're gonna make it just difficult
for people to pray
in congregation.
So at any rate,
but, yeah, the point is is what? Is
that that
was a time that he used to take
rest. He would, between his
tahajjud and between his,
between those 2 raka'at, he would just lay
down on his right hand side. And it
doesn't necessarily mean that he slept, but he
would just lay down and take rest.
And this is something, you know, it's a
hadith of the prophet where he he said
that it's
an, you know, that you should you you
you you must
pray the tahajjud. You must pray the the
prayer of the nighttime.
Because the tahajjud was the affair of the
righteous people amongst you and the righteous people
who came before you.
And, Allah forgive us. This is something that
I myself cannot, you know, get up and,
like, get too much, you know, beat down
on people too much about,
because, you know, it needs to be more
regular even in my life.
But, I all I can say is I've
seen the people. I've met the people who,
you know, I've met people who haven't, you
know, I've you know, people who haven't missed
their Tahajjud before the partition.
There's still people like that alive,
today.
And so,
and I've seen the Anwar, and I've seen
the the barakat that those people have in
their life, and it's something that,
you know, we we also need to to
take from. If a person cannot do it
every day,
you know, they should at least do it
someday in the week or someday in the
month or or, you know, if you can't
even do that much,
just if you, like, have to go to
the bathroom in the nighttime or something like
that, make 2 rakaat.
You know, make wudu when you're on your
way out and pray 2 raka'at. They don't
have to be long. If you can't do
even that much,
then pray your isha when you pray it.
You pray
your at that time too if you wish
to. But just before you go to sleep
to read 2 raka'at,
the the the optimum
method of praying tahajjud
is
after having gone to sleep and woken up
again.
But it's still considered whatever
is after your when you pray your isha
and the sunnah that are connected to it.
Anything that you do after that, if you
delay it for some time and do it
after that, it all counts as.
So if a person isn't able to read
pray their tahajjud,
like that by waking up because it's really
difficult, it's not easy,
Then then the person at least, you know,
try to read 2 rakat before you go
to sleep as one of the last things
that you do in the day. These are
all, the the
acts of the pious and the saliheen,
and they're really good because
you're gonna be in your own house. No
one's gonna see you do it. No one's
gonna care. I mean, maybe the only person
who's gonna see is your husband or your
wife, but, like,
I don't know about I don't know about
husbands, but, like, you know, wives are really
impressed by what their husbands do. So,
inshallah, there's not, you know, there's not too
much showing off there. If there is, you
can just go and do it in the
other room, you know. You don't have to
show it to anybody.
This is one thing also everyone's like, I
wanna serve the ummah by becoming a doctor
and then becoming the president of the Masjid.
It's like, okay. That's cool too, I guess,
but there's some stuff there's some stuff that
that that you, you know, that you can
do that's
helpful for you, helpful for the Ummah, and
safer.
The reward is safer, with Allah
than all these things that that put you
in the limelight
and that, you know, get you
a 100 followers on Twitter or whatever.
So,
our Facebook or whatever.
I I don't even wanna go into that.
Some kid asked me, like, why aren't you
on Snapchat? I just had to I just
I had to break them in half.
Yeah.
But sheikh so and so is on Snapchat.
I'm like, go ask him why he's on
it, man. I don't know why he on
it.
Narrates that,
the prophet sallallahu alaihi wa sallam when he
would when he would, lay down to sleep
at nighttime
he would put his,
his hand underneath his right cheek
like this and sleep. Right? He put his
hand underneath his right cheek. This also is
probably an indication that
that he that, like, you know, he didn't
have, like, a super huge fluffy pillow or
anything because that's one thing that people do
when they don't have a pillow that they
can elevate their their head a little bit.
It indicates Rasool Vasool didn't have a super,
you know, like comfortable place to sleep. And
one of the problems with having a really
comfortable
place to sleep is that you sleep a
lot more when you do that. One of
the problems with not having a comfortable place
to sleep is that you don't sleep at
all and then your day is horrible, whatnot.
But Rasoolullah Sallallahu Alaihi Wasallam, he used to
sleep very minimally,
alayhi salatu wasallam. So he would put his
his his hand underneath his,
underneath his cheek,
his right hand underneath his right cheek, but
the the right is not mentioned explicitly in
the hadith. He used to put his hand
underneath his cheek, then he would say, oh,
Allah,
by your name,
I die and by your name I I
live again.
The idea being that sleep is also a
type of death and waking up is a
type of
of of of life.
The ulama, they have a difference of opinion.
Actually, this is something that comes down to
the
the, dispute between the grammarians, the Kufans, and
the Basarans,
in interpreting
interpreting this expression, by your name do I,
die and by your name do I wake?
Is the name here the name Allah,
Or is the name here by your name
the one who gives death?
I go to I I die and by
by your name, the one,
the, the one
who brings, to life,
I come to life. At any rate,
meaning wise, both of them are sound and,
you know, we're we're not this is not
a grammar class, so there's no need to
go too much into it. Whether state of
the call, and
then when he woke up, he would say,
the praise be to the one who,
brought us back to life after he had
given us death. Meaning he woke us up
after our sleep,
and, to him is our return.
So, yeah, Aisha is the, the son of
Tifa al Ghifari who is the who is
the, Sahabi narrating this hadith. He said that
my father said to me one time,
turn around turn around face me.
He said, face me. You don't have to
you don't have to be, like, sitting on
my lap. You can there you go. He
said that, he said that one time, when
I when I was,
sleeping in the mustard on my stomach.
Said one time I was sleeping in the
mustard on my stomach when a man came
and he he kind of, shook me or
woke me up with his with his foot.
And
I heard a voice from him saying,
this is a method of laying down that
Allah hates.
Right?
So
or
is the
is the wasn't for how something is done.
So the way a person, Sara yasiru, the
way a person walks is their Sira.
Right? It's a metaphor for their their biography.
So here, Dijaa is the the the way
the way a person lays down. It says,
indeed, this Dijaa, this way of laying down
is something that is despised by Allah subhanahu
wa ta'ala.
And he says, so then I looked up
to see who it was, and it was
Rasool Allah
So sleeping on your stomach is,
I guess, like, in
in madrasa and in,
like,
and things like that,
people who sleep on their stomach generally tend
to be a a demographic that have a
very difficult time waking up for FEDR. I
don't know what the medical thing is with
it or not. I don't even know what
the medical thing with any of this stuff
is or if there is or isn't. It's
really irrelevant to me. But for some reason
or another, people who are sleeping
on their on their stomachs are,
you know, they have a hard time waking
up and they seem to be really out
of it. There's another hadith of the prophet
sallallahu alaihi wa sallam. So the sleeping on
your on on the back is the sleep
of the prophets because they face the set
they face the heavens when they sleep.
Sleeping on your right hand side is the
sleep of the righteous,
and then sleeping on your left hand side
is the the street of, the sleep of,
of, of the corrupt.
Because what? If you're sleeping on your right
hand side, there's only so much you can
sleep on one side before it becomes sore.
Right? So the righteous are the ones who
then they wake up and they, you know,
they say that now that I'm cognizant of,
like, my right hand side being sore,
that's in I've had enough sleep. It's time
to get up and pray or do whatever.
And sleeping on the left hand side is
like so some people will wake up and
some people just toss on the other side
and then go back to sleep. Right? So
the sleep of of of the the people,
the dunya, and the decadent. Right? And then
and and the sleeping on the the on
stomach, Rasuulullah sallahu alaihi wa sallam says the
sleep of shayateen.
It's it's, something that that that it's a
very undignified position for a person to lay
down and and it's it's Rassoula salallahu alayhi
wa sam castigated in the strongest of words.
And I remember myself, I I had no
idea. No one had ever told me that.
You
know? And since then, I can't even even
if I, you know, try to sleep on
my stomach, I can't do it. Forget about
sleep. Even awake, I can't I can't sit
like that anymore.
It's
because I remember what Rassoulullah
said and it it disturbs
me.
So the,
who
narrates
that,
from Abu Huraira Sin Abu Huraira
who narrates from Rasool Allah that
whoever sits a sitting. You know, like, when
you
just sit down for whatever reason, you're tired,
you're sitting down to eat, you're sitting down
to meet your friends, you're sitting whatever reason,
whoever sits down is sitting and doesn't mention
Allah
remember Allah in that sitting,
that
that sitting is a a
it's a loss
from Allah.
Is like when a person,
right, with
That a person when they're
that it's from Allah
like a loss. Like a is like when
a person's owed money
and they just kinda they cut their losses,
you know. You get cents on a dollar
or something like that. That it's a it's
a it's a it's a loss.
So the person who sits is sitting
and the mention of Allah isn't made.
So does it mean it doesn't mean you
have to, you know, grab your tasbih and,
you know,
you know, for the next, like, 20 minutes
every time you sit down with people.
Remembering Allah Ta'ala is something that's, like, organic
part of your life.
So you say inshallah, you say Masha'Allah. People
say these things mindlessly. If you say them
mindlessly, they don't mean anything.
But if you say them, you know, the
way that they're supposed to be and with
the meanings that they're supposed to have and
with the intention you're supposed to have, that's
sufficient to make a a a sitting
not empty of the mention of,
Allah subhanahu wa ta'ala and the remembrance of
Allah ta'ala. Right?
Saying
after the name of Rasulullah
is this the blessing and the light and
the happiness of every Majlis,
that, you know so that can happen also
within the within, like, organically within your conversation
or within whatever.
Or if a person is taking a rest
or whatever,
you
make the mention of Allah that
that that kinda makes your takes your
sitting out of this out of this loss.
And whoever,
lays down
whoever lays down in order to rest and
he does he or she doesn't
mention Allah, subhanahu wa ta'ala, in that laying
down, then it's also a loss for that
person. So remember,
you're asleep anyway.
Alright. Rasulullah salallahu alaihi wa sallam, he gave
the prescription of having something a Muslim does
it, a Kafir does it, everyone does it.
Everyone's gonna go to sleep at some point
or another, lay down at some point or
another. Rasulullah
is showing you how to get
spiritual benefit and spiritual,
attainment and enlightenment through everyday things that you
do.
And that's the genius of the Ijtihad of
the sunnah. So if you're gonna do it
anyway, you may as well get that benefit
out of it.
Otherwise, if you're heedless, it's gonna go by
one way or the other.
And to read like these two lines
or three lines or even to make the
dhikr of Allah to say, Shaykh, I don't
remember the the the duas. Well, maybe I
don't either. Right? But you just, you know,
you just say something. You just even in
whatever tongue you you you know, say, Allah,
thank you for this or that or protect
me from this or that
or forgive me for this and that. Even
even just the minimally, the dhikr of Allah,
Allah, is
is for the one who cannot make,
you know, who can't, like, do the full
form of the dua. It's sufficient in order
for a person to have fulfilled the sunnah.
Are there any questions?
Yeah. Question.
I think he was
talking about
the,
the Tajhedron. Mhmm. And, I know it was
a,
kinda
big fiasco
around mama down,
on especially, you know, on the south side
of the valley. Mhmm.
11 rock eyes.
Are there any other questions?
Yeah.
Yeah. So,
like like I said from before, the the
the sunnah for
for delaying delaying the is
for the congregations.
If you're awake at that time already, it's
better to pray earlier.
Although
strictly speaking, there are 2 there are 2
positions. Both of them are,
equally practicable in the Med Heb.
One is that the,
that the the time for,
the is
from,
from the break of dawn all the way
until
the the night like part of Fajr ends.
So it's from the break of dawn until
maybe, like, 10, 15 minutes after the halfway
point.
And then afterward, the rest of it is
Daruri,
and that's the opinion that's recorded by Khalil,
and preferred by Khalil.
Ibn Abizaid, his opinion is which is also
a
practicable opinion is that the entire time from
the beginning to end is Muhtar. You you
can pray at any time you wish to.
But the idea is just that the the
the congregation
shouldn't happen bow right off the right off
the bat.
Rather, they should give some time for people
to gather together. And some massages, they do
they do them like they do the fajr
really early, and it prevents people from being
able to come.
So
any other questions?
Yeah.
But then during the layer, you mentioned that
he said that the profits slept on their
back? Yeah.
Any elaboration on that? I think the the
idea is he's he's slept both.
But, but but the reason he he mentioned
that it was the prophets is to say
that that's not a sunnah for the regular
people. Okay. Yeah.