Hamzah Wald Maqbul – Riyd alSlihn Sitting Fridays and the Feelings of Others 01292017.mp4
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This is a chapter with regards
to the adab or the etiquettes, the proper
way,
the ways of having a majlis, of having
a gathering where people sit together,
and what the etiquettes are for the
person who is sitting in such a gathering.
Who narrates that the messenger of Allah sallallahu
alaihi wa sallam said,
indeed, let not one of you make a
man stand from his place of sitting
and then sit in that place.
So if you enter into a gathering,
don't
make another person leave their their spot.
Rather,
rather, you should spread out and make more
room for people that way,
but don't make a person give up their
seat.
Said Abdulaheb Nirmar, may Allah be pleased with
both of them.
It's narrated about him that,
if he came to a majlis because he
was
especially toward the end of his life, he
was one of the one of the ulema
and the fuqaha and the the the the
scholars of the Sahaba,
and the people that people would come as
a point of reference
with regards to issues
that, when he would enter a for this
reason,
when he would enter a majlis,
even if someone got up to make space
for him, he would never sit in the
space that that, that was made for him.
And it's hadith both of Bukhari and Muslim.
And the the hikmah of
of this is in a couple of things.
One is that
Rasool
Allah disliked the
class system that the Aajim had.
That the that the that the non Arab
Persians,
they had,
where you have certain people of a higher
class and certain people of a lower class.
So if you enter into
the majlis, you enter into a gathering,
and someone gets up for you, it's a
sign that you're of a higher class than
that person. It's an expression of
it's an expression of 1 person being worth
more than the other.
This is one of the really interesting things
about Islam is that in the masjid,
what do you do when the first row
is empty? You just go in the first
row. Right?
The best row is which one? It's the
first row.
The best rows for the men are the
1st row, and the best rows for the
the women are the last ones in the
back. But at any rate, depending on who
you are, if you're a woman, then the
the the the rows in the back or
if you're a man, the row in the
front. Who gets to sit there? Is it
the richest people?
No. Is it people from a certain race?
No. Is it people from a certain class?
No. It's whoever gets there first.
Right? So the idea is everybody has some
sort of, like, worth when you sit together.
One of the most
detrimental and harmful things,
for the cohesion and the togetherness of any
group is when one person feels
like they don't belong or they feel
like they are a second class citizen or
they feel like they're,
you know, don't, you know, don't have any
honor in front of other people or they
feel like, you know, they feel like they're
worthless or they feel like something like, other
people think they're better than them. That makes
people despise and hate one another. If you're
on the top and you're, you know,
you know, in the high class, then maybe
you don't mind so much. But the people
at the bottom, then every time they see
other people, they resent them. And that type
of resentment is bad and it boils over
in really bad ways later on.
Unless the person, you know, think that this
has nothing to do
with what we're, you know, the time and
place we live in right now, This is
exactly what it is. This whole system that
we have, that we harass certain people at
the, at you know, the police harass certain
people.
The government, the customs, and immigration harass certain
people. Certain people in job interviews based on
the way you look and not based on
what your qualifications are. They get preference or
they preferential treatment or they get,
deference from certain authorities where whereas other people
get treated
poorly. This causes a type of resentment which
is very unhealthy for society and then it
boils over,
in in very bad ways later on. So
these,
you know, because the thing is we oftentimes
think that the government is doing this to
a process. The government is doing that to
a process. It's the government's fault, the system's
fault. If we only had a good government,
everything would be better. And the fact of
the matter is we have certain very repressive
and oppressive practices that we have in very
small
gatherings and in in places where,
we do have a choice,
you know, how how things happen and how
people are treated.
And we give people cause for resentment.
And,
you know, all of these aggressions, you think
that the person who is in a leadership
position
who,
you know, is, you know, oppressive or
or transgresses,
you know, people under his rule? Do you
think that happens in a vacuum? It doesn't.
Oftentimes, the people who are
who are the most,
oppressive are the ones who are oppressed themselves.
And oftentimes, the people who have the most
resentment for others are the ones that themselves
had a severe reason to resent others at
some point, and they just act out that
trauma on others. And this is something that
you can, you know, later on
speak with the professionals at Khalil Sunder to
tell what the
what the, the the psychological
mechanism for this is. But these things, they
perpetuate sometimes through generations.
The
of of of
elders comes down on youngers, and then those
youngers when they grow up, they perpetuate that
again. At any rate, the point is is
that even in something as simple as when
you sit in a gathering,
the sunnah is there to quash and quell
that, that everybody feels like they have a
an equal shot. And when everyone feels they
have an equal shot, only then do you
get a so we say that we give
everyone equal opportunity and equal respect in the
beginning.
Then afterward, it doesn't mean that everyone's equal.
Right? Some people are smarter than others. Some
people are more hardworking than others. If you
give everybody a level playing field from the
beginning that they come to the table
equal, then you can tell who is actually
worth more and who is worth less based
on their deeds, based on their actions. But
if you game the system in favor of
certain people, then other people, once they expect
to lose,
don't be surprised if they then give you
the conduct of losers, and then don't give
people a lecture afterward about pulling themselves up
from the bootstrap. You gain the system against
them in the 1st place, and no one
wants to put effort into
a a a a game that they're never
gonna win.
When one of you should
stand,
or or get up from his place place
that he sat in,
and then later come back to his place,
he has more right to sit in that
place.
So Hadith
narrated a Muslim. So this happens sometimes a
person is sitting in a place and they
have to go to the bathroom
or they have to go and talk to
someone or they have some need that they
have to fulfill
or they go up and get up to
get food or in the Masjid, for example,
someone is there waiting for the salat and
then they have to go make their again
or something like that.
That it's from that that the person who
was there first, that you you let them
keep that place. And if they come back,
you give them their place again,
rather than, you know,
you lost it, you lost it.
The idea being again
that, you know, you extend someone some sort
of courtesy if some need occurs
rather than opportunistically
sharking what they have when they,
have to get up for some reason or
another to the point where a person then,
you know, may have to use the bathroom,
but they won't do so before praying.
Or a person will, you know, they just
put them in some sort of unnecessary difficulty.
If they already came, they already sat there,
you should let them have that place.
One of us would essentially just sit where,
where the the the ends.
Meaning, you have a group of people, they
sit together, and then the first open space,
we would just sit there.
Rather than trying to push people out of
the way and get to the front of
the or whatever, We would just sit where
where where the where the ends. Meaning what?
They would sit together
or the
They wouldn't spread out like that leaving gaps
between them. And then where the first open
space was, regardless of whether it was a
nice space or or a rough space or
whatever, they would just,
they would just sit over there.
If if even it doesn't matter if it
was in the middle of the place or
in the lowest part of
the
place.
And that it comes in the athar also
that the prophet sallallahu alaihi wa sallam himself
used to do that when he would come
to a place, he would just sit where
wherever the wherever the
ends, meaning the people would sit together and
then wherever the people they're sitting would end,
he would then take that as his place
as well.
Al Farisi,
the Salman al Farisi who has
asked once, what is his nasaab? Because this
is an obsession of the Arab regarding lineage.
He was asked what his lineages.
He says,
He says he says, I'm the son of
Islam.
His story is a very long story.
I wrote an article about it. It should
be somewhere on the Internet or not. If
you cannot find it, you can email me,
regarding the story of
and how he became Muslim, how he came
to Islam,
and what his life was after the prophet
passed away.
But, he narrates that the messenger of Allah
sallallahu
alaihi wasallam said.
This is a hadith ostensibly. It's about the
adab of Jumu'ah, but there's mention regarding how
a person should sit in the in the
as well, and that's why Imam Nuhu brings
it.
He says that a a person
doesn't
bathe for the,
day of Jumu'a
and purify himself as much as he's able
to
purify himself.
Meaning, one is that you bathe for Jumu'ah,
the the rusul masun rusul has done how
that a person makes the wudu the wudu
for salat.
And perhaps there's some leeway that he can
leave the washing the feet until the end,
but at least the the the first parts
of the wudu, they make the wudu for
salat.
And then afterward, you wash your your right
hand and then your left hand side. Your
right hand side, anything that comes in pairs
first and then your left hand side. And
in general, starting from the top of your
head until the bottom,
that a person makes the for the day
of and
then purifies themselves as much as they they're
able to. I mean, you wash yourself up
as much as you can. There's a
there's a difference of opinion
amongst the
amongst the ulama as to whether the ghusl
is for in honor of the day of
Jannah'a or the ghusl is in honor for
the of the salat.
And, lest a person think this is an
irrelevant discussion.
So for example, if you're sitting out in
the boondocks where there is no Jummah,
if it's for the day of Jum'ah in
honor of the day, then it's still Masnun,
even if you're not going to Jum'ah or
if you're a traveler or or or or
someone like that.
So the fuqaha of the Maliki school, they
say that the rusul is for the salat.
And for that reason, the for
Jumuah is
that you should take it before you leave
for Jumuah
rather than take it early in the morning
and get it get it out of the
way versus the for the Eid, and it's
a sunnah for the 2 Eids to make
as well. And there, the
even if you're in a place where there's
no it's still so not so not to
make so you'll make it in the beginning
of the day. So at any rate so
here it says
It does it doesn't say for the day
of Jummah, but it says on the day
of Jummah.
And that person purifies themselves what they're as
much as they're able to,
in purification.
And the person oils themselves from their oil
that the person either oils themselves, meaning puts
oil in their hair and at their on
their
skin,
or
or puts on perfume
to smell good,
from their from their house from the perfume
of their house.
And then that person leaves from the house
and when they get to the masjid,
they they they sit in a good way.
Meaning, you don't just get up in between
people and cause them both to move.
And then a person prays the thing that
was ordained for them to pray, meaning minimally
the 2 rakas of Jum'ah and then whatever
the different tafasil
with regards to the sunnahs are different according
to the.
So
the
reason this hadith is included in this baba
is the mention of that when you sit,
you shouldn't
sit between people causing them to move.
So if 2 people are sitting together and
there's a small gap, don't just jump in.
If there's a gap enough that a reasonable
reasonably a person can sit in there, then
that's different. But don't just shove yourself or
force yourself if you're way in.
This is something that really annoys the living
smack out of me.
Because the idea is that people have, like,
magical thinking inside their brain. They don't think
that they don't understand that things in Islam
are based on rules.
They think things are just magically the way
they are. And there are definitely certain things
that that are that
that that are super rational,
but
that's not the whole deen.
And even then, there's some rules or some
common sense that goes with it. So for
example,
if you're going to Jumu'ah
and you cause someone taklif when you sit
in the in in the row
by making them move,
common sense tells you what? That fine. Wahi
tells us that the first rows have more
reward in them than the back ones. For
that matter, even in the the women, their
back rows have more reward than the front
ones, so you shouldn't push someone out of
the way in the back row either. Common
sense tells you what?
That
you're harming another person
in the
pursuit of the reward that goes with being
in that front row
is something that will make the entire enterprise
useless.
Because harming and annoying another person is haram,
and sitting in the front row is at
best you can say it's mustahab that's it's
recommended.
The of the person in the back row
of the mustard and the on the front
row of the mustard, the
the farthest is is completed both ways equally.
Then there's a difference in how much reward
you you receive. But the farthest part the
farthest aspect of the jumana
is socket both ways that you you you
have completed your
your farthest obligation no longer is over your
head.
This includes the way you sit in the
masjid. Now what do you have? You have
these crazy people. They'll just jam up into
the into the front row. They'll jam up
into different places and they'll annoy people. Why
why is it magical thingy? They don't understand.
There's a sharia. They just look at one
little thing in in,
isolation
and forget the whole other thought process of,
like, in general, when you do stuff, you
shouldn't harm other people,
and they will jam up into that that
row and they'll cause a cliff to the
people around them.
Some of them will literally make a person
force a person out of their position, out
of their spot.
For example, I'm a big guy. I cannot
fit into the same space that another person
can fit into, or I'll purposely sit in
a with a little bit of space between
me and the next person because I have
a a a knee that, like, isn't good.
So I cannot get up and sit down
properly. So I'm there at the masjid like
an hour before the the jama'ah starts, and
some dude rolls up 15 minutes and
forces himself into that space. This is the
1st row. This is the 1st row. This
is, by the way, not just an issue
with what? With the,
with sitting in the majlis, although that's what's
mentioned here. People double park other people at
the masjid.
If you're going to double park, just don't
come.
People will park illegally.
People will block people's driveway and roadway, things
like that.
Someone once, you know, said, you know, Shaykh,
I can't talk to you. I've parked illegally.
I have to go get go to my
car. Didn't get a ticket. I said, you
got double ticket.
Take your car from here, impound it. You
have to pay $500. Why are you saying
that, Sheikh? Don't say that. I said, I
mean I mean Allahu Ta'ala do it 10
times to you.
That you do it everywhere you park until
you realize that you're not supposed to do
this.
People used to double park me at my
masjid or double park another person. What I
would do, I would have another brother park
their car behind that guy's car,
and then I would stand by my car,
and then they would come to say, oh,
can you, you know, it's like, could you
move your car or whatever? I was like,
no. Don't move your
car. I said, why did you double park?
I had to pray.
I said you had to pray and then
you prayed your sunnahs and you didn't. One
thing, sometimes, you know, certain places there's no
place to park your car. You double park.
If you're gonna do it, don't do it.
I'm not giving permission to do it. But
if you're going to do it, it's one
of those things. Right?
If you're gonna do it, then after the
salaam, run out to your car and move
it.
But what
praying sunnah is making dua and having this
amazing spiritual experience in the masjid while other
people have to leave,
So what happens?
They're they're in takleef. So I'll just have
someone else double park their car over there.
I'll just ask someone, can you just move
your car behind this guy's car? Then that
person, oh I have to go. I have
to go to work. I said, let's go
inside let's go inside the Masjid and talk
about this right now. No. I have to
go. I said, well other people had to
go before you double parked as well. Let's
go in the masjid. Why don't you pay
to make, and
we'll talk about it.
No. I have to do this and that.
I said, I don't care. Okay. What? Hit
hit the car. Do whatever you want now.
You're stuck.
You either listen to what I say or,
or or, you know, do what you wanna
do. You have no
anymore. This is what you did to what
you did to someone else. I want you
to sit here and burn about it for
a second. I want that to burn you
a little bit.
This is utterly ridiculous if you're gonna do
something to cause other people to cliff to
the point where if you're in a tikaf
or if you're sitting in the masjid, even
you're reading Quran and making if it's bothering
someone who's next to you, who's sleeping, or
who's trying to read Quran or trying to
do something like that, it's completely 100%
horrible and, like, not worth it. You're not
only negating all of the the the benefit
and reward of what you're doing, you're also
receiving sin on top of it.
You're also receiving sin on top of it,
and that's completely,
against the point. So Nabi
mentions in this hadith what so that you
shouldn't go and, you know,
force your way between people. If you wanna
be 1st row,
the one who received the reward of 1st
row is not the the dude who squeaks
in at the last minute through luck or
through bad behavior or bad other or bad
akhlaq. Allah sees everyone what everyone does. There's
somebody who may be in the back row.
Their heart is correct with Allah Subhanahu Wa
Ta'ala and they made great sacrifice to make
it into the masjid. There's some people who
drive for 30 miles, 40 miles away to
come. That person will receive the reward of
much more than the other people in the
first row maybe. And there's some cats that
squeak into the fur 1st row, and that
person with Allah subhanahu wa ta'ala, they're god
knows where they are, if they're even in
the masjid or not.
So,
don't
don't don't shove your way in there. Rather,
do first throw the proper way which is
what? Show up half an hour before.
Really, honestly, the sad part is for you
just have to show up by 5 minutes
before the the scheduled time you'll get a
get a place in the front row because
people don't come on time.
But whatever it is, however much time you
need to do, you get up and put
in the work. The ones who get to
put in the work, that's why the that's
it's worth the reward. It's not worth the
reward because of luck or because of whatever.
It's worth the reward because a person has
to put in some time and effort into
doing it right.
That person then after that, they pray what
is written for them, meaning the far for
them to pray, and then that person is
silent when the imam is talking.
And a person that insat means not just
silence.
The
means not just silence.
Right.
That when the Quran is being read, then
listen to it and be silent.
Right? The insat for the Khutba is also
the tafsir. Some of the tafasirs say that
this refers to the the Quran that's read
in the Khutba.
When the Khutba is being read, you're you
must pay attention to it and you must
be silent.
You must pay so much attention, you're not
paying attention to anything else and anyone else,
and you must be so silent that what
comes in another hadith if the person next
to you is talking and you tell them,
it should be quiet, it's time for the
it's Khutba. You also yourself have
broken the right of silence during the Khutba.
This also comes up with people taking notes.
Whether it's on their phones or whether it's
on their tablets or whether it's on a
old school notebook, note, pen and paper. This
is not a time to take notes, it's
time to listen.
And the listening is a ritual obligation.
It's a what? It's a ritual obligation. Meaning,
there's no there's no discussion about why is
it and I'm you know, the notes help
me, you know, when I write down notes
on paper, I read a study that it
helps you remember more. Good for you. If
Allah ta'ala wanted that to happen, then he
would've revealed an ayah in the Quran saying,
why don't take notes doing whatever? It's better
for your memory.
Or if you have a problem, you can
have your own deen Insha Allah in which
you,
apply all of your wonderful knowledge of psychiatry
and psychology, and God knows what other sciences,
everybody knows and is so brilliant and genius
about.
You can do that if you want. As
far as this deen is concerned, the sunnah
is what? That you stay silent the whole
time and pay attention.
Now, obviously, okay. So if the is gonna
be like some super amazing, like, whatever
the most amazing in the world. Right? Just
put put turn your recorder on on your
phone and listen to it, make notes later.
Even that, it's not it's not, you know,
it's not like there's not a way around
it. And that's one interesting thing about the
dean is that complying with the Sharia is
not difficult. And when people bring up problems,
if you, like, sit together for 5 minutes
and think of a solution, everybody
is very creative and intelligent. You can think
of really good solutions for for for what
you wanna do, but it betrays the mindset.
It betrays the psychology that there are some
people who think that the deen should conform
to them, and there are some people who
think that they should conform to the deen.
Said, Adam alayhi waslam, who said what?
That
that that that that that said Adam, alayhis
salam, made a mistake, and he asked Allah,
ta'ala, for for for he made Tawba to
him and Allah Ta'ala accepted the Tawba. Obviously,
Allah Ta'ala is the one who accepts Tawba
and he's the merciful.
But then there's there's Iblis who is a
mistake is pointed out to him and he's
like, no. It should be this and that
and the other thing.
So if you wanna like you know, the
Iblisian line of thinking is not going
to that that part of the mind and
that part of the heart that the solutions
will come from, it won't open up. It
will be closed and the deen will look
like a problem to those people.
The person who has the
line of thinking, alayhi salaam,
that person for them, what? Allah will open
the part of the heart and the part
of the mind that that is needed to
find a solution.
Right?
Fear Allah Ta'ala, Allah will give you knowledge.
Allah Ta'ala will teach you what to do.
What how you're supposed to deal with things.
This is something that that it's a secret
of the deen.
That if you think about it, man, if
I have to pay zakat and I'm not
eating during Ramadan, I have to spend my
time praying 5 times a day, am I
not gonna be at a competitive disadvantage
with other people? Yeah. If you're doing it
yourself, obviously, you're gonna be at a competitive
disadvantage compared to other people. Why is it
that the deen in every generation has the
upper hand?
The reason is that if you fear Allah
ta'ala, he'll give you help from a source
that the other people don't receive.
So who's at a competitive disadvantage? The one
who is the the the the one who's
aided by the mefluk or the one who's
aided by the khalik?
The one who's aided by the creator or
the one who's aided by the creation?
Being aided only by the creation against trying
to compete with someone who's aided by the
creator is a distinct and uniquely
un
unweighted
or sorry. Uniquely weighted disadvantage.
That if Allah is not on your side,
you're not gonna get that help. If Allah
Ta'ala is going to teach you what the
proper solution is, then, alhamdulillah, you should be
you should be happy about it. Rather than
trying to find ways around things, see that
this is a set of parameters in which
I'm gonna work. What's the solution? It's very
easy. Okay? If I you do record make
a recording instead of taking notes. You can
listen to the recording afterward. You don't have
to make make insat toward the recording because
the recording is not the jamaqutba.
Right? You can then take your notes later.
You hear it a second time. You'll hear
it even better. You'll remember even better than
you would from taking notes the first time.
But the point is is what? Is that
a person should,
a person should what?
Comply and do things the right way.
Then a person is quiet
when the, imam speaks.
That a person doesn't do all of those
things except for everything will be forgiven for
them between that jumah and the next jumah,
that happens or that jumah or the one
behind it.
And
and,
it's either one of 1 of the 2
of them. I think the more proper
the more proper interpretation is it's the Jummah
behind it, between that Jummah and the Jummah
behind it. But the point is is that,
you know, there's a hadith of the prophet
that the what's from one Jumaa to another?
Jumaa is a kafara. It's an expiation for
sins.
All the fafail for Jumaa are what? For
the person who comes to Jumaa like a
Muslim.
You make your hussul,
you make your,
you know, wear your nice clothes, your white
clothes.
You,
put on your your theeb. You know, you,
put on your your perfume.
You brush your teeth, you, come early,
you get into the front row legit,
get in the front row, not like a
chor, not like a thief.
Right?
Like a, like a lusus that you just,
you know, get in there and and and
cause problems and add that to other people.
You listen like you're supposed to listen.
Right? All of those things you do then,
that's the one who gets the maximum reward
for Jum'ah. Otherwise, there are many people who
come to Jum'ah in such a way, the
only benefit they get from coming to Jum'ah
is the fact that they won't be punished
for having missed it.
Do you understand what the difference is?
They won't be punished for having missed it.
Now there's a hadith of Rasool Allah Sallallahu
Alaihi Wasallam
that there are angels that that stand at
the gates of the the masjid.
This is another thing. Where you go to
Jum'ah, do you go in the masjid or
do you go to the, like, the whatever,
the basement of the liquor store that they
rent out for, like, whatever because it's like
2 miles closer.
Because there's a lot of those type jams
going on as well. Maybe there are some
people going to those places that are gonna
receive reward like another person would for going
to the masjid because that that's so difficult
for them. But if you're able to, you
know, make it to the masjid, then you
go to the masjid.
At at iterate for on a as
a issue, Jua is not valid outside of
a masjid according to the Madhab of Malik.
And one thing I can tell you for
sure that you won't find any time in
the life of Rasulullah sallahu alaihi wa sallam
where Jum'ah has prayed outside of a masjid.
But,
it it's a Jami'r masjid, not any masjid,
but it's a masjid specifically in which Jum'ah
started and it continues.
So the point is is that, like, all
of these things, right, the bare minimum there's
there's a hadith of the prophet salallahu alaihi
wa sallam that that I was saying that
the angels stand at the gates or the
entrances of the masjid and they write down
the names of the people who come
in. And when the Adhan is called,
the Adhan
because the original during the lifetime of Rasool
Allah sallahu alaihi wa sallam and during the
lifetime of Sin Abu Bakr radiAllahu anhu and
through the beginning of the or through the
reign of Sin Amr radiAllahu anhu and the
beginning of reign of the reign of Sin
Uthman radiAllahu anhu. The practice was that there
would be 3 adans called back to back.
1,
2, 3. When the first one starts, the
people of Madinah, this is like the ticker
is on that I gotta get to the
masjid.
From the time the first adhan called, all
all transactions become haram.
According to Malik, they actually become invalid as
well.
Like a sale, it happens after that time
from the time the first adhan starts until
the time the the salaam is is done
from the masjid. Any transaction comes in front
of a judge because of dispute, the transaction
didn't take place at all. Hasn't no legal
standing whatsoever. And there may be a difference
of opinion according to the ulama. You can
ask the other muftis about that. The idea
for mentioning it is just that it's a
very serious thing that at that time, everything
other than
moving toward the masjid,
and toward jama'a, whether it be physical movement
or, like,
you know, movement in in the the world
of meanings, meaning the things you need to
do to go to Jum'ah, which means, like,
making hosul or taking wudu or things like
that.
Everything has to be going toward the jumah
from that time. Everything else is not permissible
and is
potentially a sin for the person on who,
jumah is is obligatory. This is why traditionally
in places even where they follow sunnah of
delaying in the extreme heat, Jum'ah is still
done on time. Jum'ah is still done at
the beginning of the time.
Because once the time comes in, that's what
you do. So the rasulullah salawahu alaihi wa
sallam would have 3 Mu'adins give the adhan,
one after the other after the other.
And at the end of 3rd adhan, he
would stand in the pulpit and start giving
his kutba. And Madinah was small enough Madinah
Manawwala was a small enough town that that
was enough time for everybody to a, hear
and b, get to the masjid.
As it expanded during the reign of Sayna
Uthman radiAllahu anhu, it was the of Sayna
Uthman radiAllahu anhu that there should be more
time given
between the beginning of the adhan and between
the
between the beginning of the adhan and between
the, the starting of the prayer.
Why? Because there were too many people and
there was too much distance to cover
for people to be able to make wudu
and get to the masjid so quickly
in case they weren't aware. Because not everyone
has alarms and notifications and all this stuff
in their phones.
So the point is is is what? Is
that
that,
there's a difference of opinion now
that this time that a person should be
moving toward the masjid, does it start with
the with the first azan or with the
second azan? Because then changed it. That there's
1 that's when the time of the comes
in, and then one that which is given
from inside the in front of the pulpit,
in front of where the stand or from
where in front of where the imam stands,
signaling that the the the is about to
start. There's a difference of opinion regarding that.
But the point is is that the the
which adhan is it in the hadith which
will receive the which the the the which
the the angels, they write the names of
the people and then when the adhan is
called, they
wrap up their their scrolls and then they
come their books and they come into the
to hear the the Khutba.
Which of them is it?
But even if we were to give the
more more liberal and more,
you know, easy interpretation, which is it's the
second adhan.
The point is that still, if you're not
coming to the Jum'ah in the beginning, what
does that mean?
That your name is not written amongst the
people who read the sultan of jum'ah.
The ulama say that that doesn't mean that
you missed the jum'ah.
But for example, if you come and you
miss like 1 raka'ah or you miss half
the khutbah or most of the khutbah and
then you come in and pray afterward,
What does it mean? Obviously, there's some part
of your reward you're missing.
It's quite possible from the siyakah of the
hadith that what you're missing is the reward
of jama'ah.
You'll come and you won't get the sin
of having missed it because technically you joined,
but the hadith seems to indicate that some,
if not all of the reward of jama'at
you're missing.
Still the masjid is empty. Still the masjid
is empty when the khatib stands. This is
one, by the way, one very,
beautiful hikma of the system of our mashaikh.
When I say our mashaikh, I mean not
just the ones from the subcontinent. Also, I've
heard the tajuis from the our Mauritanian mashaikh
because they give the khutba very short. They
don't give a long, screeching and and and,
screaming bans like people
wish for nowadays. Islam attainment,
spectacular,
you know, like like, you know, roll up
into the member, like, it's Independence Day or
something like that, you know.
They give very short which
is a sunnah.
A one of the one of the hikmah
of the the system of our mashaikh is
what?
That they have a band separate if they
want to. Actually, my sheikh the sheikh of
my
the sheikh I used to go visit him
in his Hanqa. There's a masjid
attached to his Hanqa, to his ri baat.
And, and and what happened, they used to
just have the short Khutba
in in Arabic.
And someone asked, do you have a ban
from before?
And I was sitting in the message. It
was a guest from India who came to
visit. Right? 1 of the ulama from from
from India, from a place called Sambal in
the in UP.
So,
the sheikh he had taught for, I think,
8 years in
the so he came to visit our sheikh.
And so he says he says, Hazrat, when
is the bayan before the? He says, we
don't like these screeching and screaming bands.
He was this by Hamza, Sheikh Hamza, maybe
he likes them. Do you like them, Sheikh
Hamza?
I said, she she even before I graduated
from Madrasah,
our sheikh, Rahim Muwata, used to call me
sheikh. And I think the reason is because
it was before when I came from the
Arab lands,
before I knew the whole, like, Molana, Moghi
Saab, Mufti Saab, the whole, like, you know,
local
lingo of how to refer to the scholars.
I just used to word use the Sheikh
awkwardly a lot. So I think it it
was just that. He's just making light of
that. So he says, sheikh, what do you
he goes, you like, yelling at screen bands?
I said, no, of course, I don't like
them. He's a good he doesn't even like
them either.
So so the people make this objection, oh,
the band is a is a. Hey, man.
I'm I'm I'm ready to cut the bayan
if you are. Right? I'm I'm I'm ready
to drop it like a bad habit.
The whole point of the bayan, unfortunately, is
because nobody else comes to the masjid, and
comes to
the darsks except for on Friday. And so
as one of the imams eloquently put it,
he said, if you wanna come to the,
the Masjid like a Christian, then come prepared
to hear a long sermon like a Christian
does on Sunday.
If you wanna come to the masjid,
5 times a day like a Muslim,
then
it makes sense then you should receive a
short jumah khutba like a like a Muslim
does.
So what? The the the the idea is
that this is a this is a hikmah
that if you have the band separate
and you have the the khutba very short,
then more people can make it drak of
the fadilla of of the khutba. They can
actually find the the the virtue and the
benefit of
of of having attended the the prayer. And
this is there's a mercy in it. There's
a hikma. There's a faqaha in it. I
think it's lost on many people who've, you
know, have their own kind of weird other
sectarian,
cultural, political,
social aims
in pushing their different systems.
I'm not saying that a masjid that does
that doesn't have that system is wrong or
evil or bad. I'm just saying that it
wouldn't kill a person to
just
admit that there's there's a benefit. There are
several benefits in this way of of of
giving that that are not there in the
other one even if the other one, you
know, we say at least according to difference
of opinion is valid.
The point the point being that if you
wanna get all of that reward, then come
to Jama'Allek Muslim.
Don't try to come double park, run, just
rush through and think you're you're doing something,
You're being real spiritual about it. You're missing
more of Islam than you're gaining
by trying to get some some
sunnah that's mustahab
and for it, you're doing several harams, in
order to get to that point.
What was that?
So I would say so the question is,
is this applicable
for men only or is it applicable for
women as well?
It's applicable it's applicable for women as well,
other than than wearing
other than than wearing the,
other than wearing perfume.
For a woman to wear perfume, it's a
that the perfume of a woman is like
zafran.
It has color but it has a very
light smell. Unless someone is extremely close, you
cannot smell it.
The question whether or not women are allowed
or should be allowed to attend Jannah.
In in general,
women should be allowed to attend the masjid
for everything that men attended for.
Someone says, well, what about the tajjud prayers
in the middle of the night in Ramadan?
Well, that's not actually a sunnah in the
Masjid. You should do that at home.
But in general, everything that a man can
attend the Masjid for a woman should be
in theory able allowed to attend it. Now
the fact is that there's a difference of
hookam for attending the masjid between a man
and a woman that should be given respect.
Which means what? Which means, for example, there's
an amount of of of difficulty in get
coming to the Masjid that a man is
supposed to be expected to bear, but a
woman should be expected not to go through
it.
So for example, if it's a bad part
of town, then maybe a woman shouldn't come
to Fajr.
Or if it's, for example,
you know,
some sort
of slick driving conditions outside and whatever.
In fact, in those even according to Malik,
like, when it when there's adverse weather, adverse
conditions, even for a man, it's sunnah to
join the prayer.
Why? Because a person gets hurt on the
way to the masjid that's not that's not
what the purpose of the congregational prayer is.
So for her sister, it's even worse because
for her, it's not the the sun it's
not the the sunnah is not that hard
in the first place anyway.
So, you know, it's admirable to want to
come to the masjid,
but,
to overexert oneself for something that's not a
priority is itself a a a lack of,
whether it's a man or a woman.
Like a person who fasts on Monday and
Wednesday and, like, then collapses
and goes unconscious, but keeps doing it again
and again even though it's not farther.
You're somehow missing the point. The second reason
I say that we should respect the fact
that there's a difference in the hukum, the
fifty hukum, is that there are many places
in the world,
and some places some even in America where
there's literally not room for all of the
men.
And because of that, their attendance should be
prioritized.
And I'll make a couple of exceptions to
that. One is that if a woman, for
example, makes a waqf that this is the
knee of it. This should be the women's
section of the master, then nobody has the
right to joust them about that because it
has the of the
is is very important to the person who's
in endowing a a a a place. But
in general,
even even then,
you know, it should be recognized that that
because of the men,
there's more reward in facilitating that than there
is in facilitating the sunnah of women's attendance.
But that doesn't mean like, okay, game over.
Go home. Everybody can't go to Jammu anymore.
There's solutions for all of these problems. It's
not a zero sum game either or all
the time. It may be a zero sum
game for this Friday because it's hard to
make,
you know, solutions for these things in, like,
a couple of days' time. But you can
make expansions. You can do all of these
things later on.
Or you can think of another place to
go or you make some solution for for
the problem.
But
in Filhal, if there's not enough space for
the men, then the woman shouldn't resent or
or or begrudge the men that that they
should have the space because it's far beyond
them,
and it's not far beyond the sisters. And
that being said, there should be space for
them anyway. So I I would think that
really
for all of these things, I'm not until
except for what? Except for the,
the the wearing thib, wearing the the perfume.
It should apply to the sisters.
But that being said,
right? That being said, the question also comes
up is what's superior for the sisters is
attending Jarmat superior for them or not?
And
in general, again, there's exceptions.
The exception doesn't teach you about the rule.
Right? The the way faqaha is to learn
the rule first and then learn the exceptions
later.
The rule is what is that the the
the the women will receive more reward for
praying at home.
Even Jum'ah.
Even Jum'ah.
So the reward may apply to them for
going to Jum'ah, but they may receive more
reward for praying at home. What's an exception?
Someone is new to the dean or somebody
is a student of knowledge and the khutba
is a a scholar, which is not a
fitna for us in Chicago most of the
time, is it now?
Because most of the and most of the
pulpits are populated by people who,
are very enchanted with the sound of their
voice and, really don't have a whole lot
of benefit to offer in terms of knowledge.
Maybe I'm one of them as well.
But the point is that that that okay.
If there is a case okay. Fine. So
some you know,
one of the elders of our, our qom,
sheikh Amin or someone like that is giving
Khutva in a place. Okay. This is the
reason then the sisters will come to benefit
in a way that's
different. That's fine. They can come and benefit
from it. But in general, all things being
equal, what if a sister some of our
sisters are very learned,
They've been going to darks for some time
and they're not gonna really pick up anything
new from the the thing? Spiritually, there's more
benefit for them to pray at home.
And if there's an exception to that, for
example, the home is not a conducive environment.
Some people are new Muslims or some people
are old Muslims but with with old Muslim
problems.
Sometimes the home is not conducive like if
you're you know, if you have family members
watching TV, yelling, screaming, children, things like that.
Whatever. The exceptions are exception. In general, there's
more reward for for a sister to pray
at home. But at any rate, if a
woman is going to go to Jummah,
then these these things, all of them, I
would say, they have,
have reward with them, perhaps with the exception
of of of the
the
the the the the the
perfume.
Yeah.
The question is that if a woman is
not going to go to the masjid to
pray Jumayah, which indeed it's not far down
them,
then when they pray at home, what do
they pray? They pray zuhr.
They pray zuhr for
And the person, oh, man. Just the
is a gift from Allah
that people are gonna go to Jannah because
of it. It's not something to be disappointed
in.
In.
Which is this chain it's a familial chain
of the family of Sadna,
Abdullah ibn Amir ibn al Assir
They narrate this hadith from their great grandfather
Saidna Amr ibn Asr Abdullah bin Amr bin
Asr
that the messenger
said, it is not permissible for a a
man to,
to break up 2 other people except for
by their permission.
And this is the ruay of Chirmidi, the
ruay of Abu Dawud. There's a person shouldn't
sit between 2 people
except for with their permission.
And the idea here is that when 2
people are in whether sitting here is not
literal, it's metaphorical. Meaning, when 2 people are
together talking,
it's not permissible for a third person to
cut in. Idea is you should have some
common sense. If 2 people are sitting separately
than others or talking separately than others, it
may mean that they're not interested in having
you sit with them or speak to them.
So if you see that respect that you
say salaam and that's it. Don't listen in
on their conversation or interrupt their conversation.
Generally speaking, if they're interested in you being
there, they'll be like, why don't you come,
sit with us, talk to us?
But don't just barge into their their discussion,
especially if you can read this. One thing
is your friends your friends are your friends.
You know who they are. You you can
read if they're cool or if, you know
but if you read the signs on them
that that they they're they were talking about
something and you're not supposed to be here,
it's not permissible for you to,
budge in on them.
But you're saying that for salami You can
say you can say salami if you want
to but at any rate, if you see
that if you have a feeling that they're
talking separately then you should just even leave
them alone for that.
The one that Rasulullah Sallallahu Alaihi Wasallam used
to,
keep his secrets with.
He said that the messenger of Allah sallallahu
alaihi wa sallam,
cursed the man who sat in the middle
of a circle of people.
And this is the narration of a a
Tiramidi. And the narration of,
sorry, of Abu Dawood. And the narration of
Tiramidi is that a man sat in the
in the middle of a circle of people
and who said this man is cursed on
the tongue of Muhammad
Or he said, Allah ta'ala cursed on the
tongue of Muhammad, the person who sits in
the middle of a circle of people.
The point is is what? The people are
sitting there talking with one another
and just in order for you to find
a place that you find more comfortable to
sit, if you sit and you,
become obstruction between them, that they cannot see
each other, they cannot talk to each other,
they cannot hear each other anymore,
because of that. This type of gada like,
donkey like behavior.
This is something that's not
acceptable in the deen. That you should have
a sense inside
that what you're doing is gonna bring you
some comfort. It's gonna annoy other people and
you do it anyway. This is
not
this is not correct. This is not proper.
And this is one of the things we
talked about.
I had the
opportunity to, address
an Al Maghrib seminar today on behalf of
Islamic Relief. There's an Al Maghrib seminar going
on in in in Naperville,
and Sheikh Yasir Birjaz was, talking about things
regarding the family and whatnot. And so he
just unexpectedly said, oh, Sheikh Hamza, you're here.
Come say a few words as well.
So I said,
I was kind of, you know,
I was in front of everybody if you
protest or whatever it becomes difficult. So I
walked up to the front and I said,
it's good that people
study things other than just
what? The of salah that
there are places where people are ready to
throw a beat down on someone that and
with their 100 page about why you should
say, I mean, out loud or shouldn't say,
I mean, out loud. And there are places
in this world if you move your move
your pointer finger, you know, during the tashahood,
then their their angry people will threaten you
to cut it off,
or, you know, vice versa or whatever
other things. This is their deen is more
than that. This is a big deal in
the deen.
This is big of a deal as keeping
a beard.
And if another man said it, you know,
you could accuse him of being a hater,
but I I love I love my beard
I think every every man should have a
beard. Right? It's not something like I don't
have any hate or even lack of respect
for it in the in the in the
in the slightest.
But what am I saying?
As a as a as a a
conveyance of the trust that Allah gave with
regards to the deen. That's not the entire
deen. Just important like those things is what?
Just as important as making sure that your
chicken is hand slaughtered, you know, double triple,
Halal Advocates
certified, which is important. Masha'Allah. Halaladvocates.org.
Just as important as that is that making
sure that you don't, like, bother other people.
You don't harm other people.
And you don't annoy other people. So if
you're gonna do halal advocates level of halal,
don't just show up to a dude at
his, like, daughter's wedding and, like, in the
middle of the ceremony,
go, like, hey. Is your is the meat
here halal or not? Is it can you
show me the certificate? Which restaurant did you
get it from? Blah blah blah. You you
don't. Why? What do you mean sheikh? Is
it not important? Of course, it's important. You
should've asked him 2 weeks earlier. But in
the middle of their you're you're looking for
your benefit. Oh, but it's for my deen.
Good for you. What about the other dude
who's you know, his daughter's getting married, and
you're just making a bozo in front of
him.
This happened. I remember one time a student
of mine, his father died. I was teaching
English in the Emirates,
while,
is while while, studying Deen. So I used
to teach, like, an hourly rate just to
get money to get by.
So one of the students died, so let's
cancel class. So we went to his janaza
and we went to his burial. So at
the burial, the whoever the imam sab who
is it was in a it was in
a in a gulf country. Whoever the imam
sab was, he started making dua. This guy
this some Masha'Allah hotshot
kid in my class gets up and he's
like, oh, dua. It's bida'a here. Shut up.
Sit on the side. Right? And then afterward,
I was like, it's a bida'ah that's great.
I said, where are you gonna teach them
that it's a bida'ah? Are you gonna teach
them here while his father is being,
buried in the ground? The whole family is
in in in in in shambles.
And,
you're,
making a fool out of, out of yourself
and you're,
causing taqleef to all these people over here?
Are you gonna do it here? Or is
the place to do it is to teach
a dars?
In another place where a person is not,
you know, emotionally like where a person can
actually listen to what you're saying, singing and
thinking about it. Whereas, in that situation, they're
not even gonna be able to think about
it because they're in a state of shock,
in a state of loss.
You
became a big Muslim and a great color
to the deen and a great defender of
the sunnah and Amr bin Aruf and Nahyan
and Munkar to the point where they should
make a Lord of the Rings 3 movies
about you.
And then this other person, you're causing them
so much taqleef. They have You have no
idea and they're not even gonna benefit from
it anyway.
That type of people really, walaheed, it's bad.
It's not good.
Right. What is the prophet
is what saying that that person is cursed?
The one who is so callous that they'll
just get up and sit in the middle.
And even that much lack of regard for
another person is is a reason for being
cursed by Allah subhanahu wa ta'ala. It's not
a good thing. It's not a good way
of behaving. It's not a good way of
being.
These problems, a person, if they think about
them or they make with people, allatahu, not
everyone, Allah gave intelligence in this ummah.
And if you're one of those people, you
shouldn't feel bad and people shouldn't make fun
of you for that. Right? But you should
also recognize, okay, I'm not like the sharpest,
tool in the shad. Maybe there are some
people gave them understanding of how to deal
with things. I should make with them before
jumping into something, mixing it up, you know,
and causing, taqleef in like different different gatherings.
Right? This is part of a din just
like that's part of the din that you
should have concern for other people and not
like
cause them harm and cause them to cliff
like that. You should have concern for other
people. Right?
You don't just go, oh, I'm gonna go
pray and I'm gonna sit sit in somebody
and push someone else aside or I'm gonna
I want a nice place to sit so
I'm gonna cause other people a problem. You
shouldn't be like that, right?
That's part of the deen just like, just
like, you know, these other things are. Maybe
there will be people who enter Jannah just
because of that. They're just had enough common
sense to be nice to other people even
though people didn't know know them to be
like, you know, winning the, beard of the
month award or hijab of the month award
or, like, whatever. They may have other shortcomings
because of these things, Allah forgive them. And,
obviously, the person he said this is one
thing people make a false dichotomy out of
these things. Like, I'd rather be have good
character than be one of these hypocrites with
the beard or with the hijab. Well, good
news. You can do both of them.
In fact, it's Farzhanu to do both of
them.
Maybe if someone has one and not the
other, Allah will forgive the shortcoming in the
other because of one. That's just because Allah
ta'ala is nice Allah ta'ala.
That's him being who he is. Right? But
our job is what? Is that, you know,
if you say the ability you have, you
should make that to be you should combine
between the inward and the outward. And whoever
separates and says I'm gonna do one and
not the other, that person is again picking
and choosing. Whereas the dean is the dean
of submission. It's a a logic that's closer
to the logic of
at least than it is to the logic
of Sayyidina Adam 'alayhi salaam.
Said I've heard the prophet
say
that the best of the best of majalis,
the best of gatherings,
and sittings,
are
the ones that are the most expensive.
Meaning what? That everyone can sit comfortably.
Everyone can sit comfortably.
It also is possible that it could mean
what? The ones that are the most inclusive.
The ones that are most inclusive.
Why? Because there's no, the why is it
the best of majals? Because there's nobody then
has to hit on another person. Why that
guy get that person get to sit? I
don't get to sit. Why is that person
comfortable? I'm not comfortable.
Make room for everybody. Make be make it
make the Majes inclusive thing. Don't make it
exclusive. Don't make don't make it differences between
one person and the other. It's good. You
know, we want to we respect our elders
for the sake of Allah. We respect the
ulama for the sake of Allah. We respect
the pious and the righteous for the sake
of Allah, the hafad of Quran, the vakireen
for the sake of Allah ta'ala.
We respect the family of the prophet sallallahu
alaihi wa sallam for the sake of Allah
ta'ala and his rasul sallallahu alaihi wa sallam.
That all being said, there's a limit to
all of those things. Nobody should expect anything
different and even those people themselves,
they should try to the their utmost to
conform to the way other are sitting in
the majlis.
This is why there's 2 things. Right? If
everyone's sitting up, then it's okay. You guys
can sit up as well.
And if everyone is sitting down, you can
sit down as well. This is one thing
actually, it's very interesting. Sheikh Zakaria
is the last hadith we'll read inshallah. Hazrashayikh
Zakaria
he he said something very interesting. He said
that for the person who teaches in Madrasah
and doesn't want to take their salary.
They wanna teach for the sake of Allah
ta'ala and not not make money from it.
That person should take their salary and then
give it in a donation afterward.
Why?
Because it causes taqleef for the people who
when they teach they have no but no.
Maybe your parents left you, you know, some
reward. Maybe you're a good talented
speaker or or a person who has many
students who will take care of you otherwise.
Or you have family that supports you or
whatever, another person doesn't have it.
So you'll make that person feel bad for
having taken the salary for right? So what?
Take it and then silently give it back
to protect yourself from riya as well for
because of that. There are a number of
things in which you have to be very
careful about the way other people feel. I'm
the worst at it by the way. There
are probably people who will listen to the
band and be like, well, you're a jerk.
You make me feel horrible all the time.
You already said, like, 70 things in this
band that made me feel bad or whatever.
Okay. That's fine.
My being horrible is a separate
issue or topic.
May Allah make
shine bright the face of the person who
hears something that I said and then and
then memorizes it and protects it and then
delivers it to another person. Why? Because how
many a person who hears something
or how many a person who carries a
piece of information doesn't understand it themself and
how many a person who carries a piece
of information will give someone who will understand
it even better than them.
So many times a teacher will teach something,
the student will understand it better than the
teacher. If this wasn't the case, then the
material sciences would make no progress whatsoever.
It's there with the deen. Not in terms
of spirituality but in terms of That
it's not
The It's not it's not far fetched to
see that a teacher and a student are
not equal.
Sometimes the student surpasses and excels the teacher.
The student has adab with his teacher if
that's the case and and shows respect and
maintains respect. But that's a issue. That doesn't
mean that the teacher knows more than the
student. So fine if I do something that's
you know, shows that I'm unable to or
unwilling to or
not predisposed to understanding how these things should
be implemented. This is not a reason for
the one who's listening to not implement it.
Rather, it's a good opportunity for them to
what? To then surpass,
surpass,
the one that they heard it from in
rank. There's nothing wrong with that. That's a
good thing. I'm happy with that. If somebody
of my if somebody learned something from me
and then surpasses and become like the Imam
Ghazali of the age or whatever, then I'll
receive reward of whatever part of that that
that that I helped facilitate.
Right? I'm happy to do that. People should
be should be happy to do those things
as well.
So but the idea is what? All of
these things a person should, you know, use
their
their their tact, their common sense, their adab,
their whatever to make sure that a person
doesn't feel bad. This is what Allah ta'ala
does.
When Allah ta'ala forgives your sin, what does
he do? He writes a good deed in
place of it in the book of rewards
so nobody else sees that you what sin
you did or that you did a sin
at all.
It's a hadith of the prophet sallallahu alaihi
wasallam that in Jannah, there are different ranks.
People have different ranks in Jannah. When the
people in the lower ranks see the people
in the higher rank, that look how much
more beautiful their clothing is, look how much
more beautiful all the nayim and the the
blessings they have are,
all of these other wonderful things that that
they have.
They'll still wish that, yeah, I had yeah,
Allah, I wish I had it as well.
Allah Ta'ala will in that instant give the
all of it to them.
And but what they won't realize is what
the person who they looked at, Allah will
give them something better also in that instant.
But the idea is what Allah ta'ala when
he promises,
you know, his
to a person and when he promises his
to a person and his love to a
person, he has so much for his creation
that he doesn't he doesn't even like that
that person should feel that much
discomfort.
Even though the of another person another person
is involved, so he gives that person their
as well. He doesn't like even that much
discomfort should come over the heart of, of
his slave that that spent his life in
his worship as he bothered and didn't make
in front of anyone other than him. He
dislikes that even that much discomfort should come
into that person's heart.
This is like a very beautiful quality. This
is a very beautiful quality in Allah
in his Rasul
and in the,
you know, it should be in all of
us, in the believers and things like that.
So Allah
give all of us
give all of us his help. It's not
easy to do some of these things. Whatever
shortcoming we've had in the past, Allah,
forgive us for it. And whatever shortcoming we
we did in the past or hurt, we
put in, you know, put over on people
and and cause them pain and suffering, we
cause them or
anguish, we cause them or upsetness or feeling
of of of being belittled or or or
disrespect.
Allah forgive us for it and and put
in their hearts whoever we did these things
to that to forgive us. And we should
make dua for also for people that we've
harmed and wronged in the past. Make dua
ta'ala give them,
something better than whatever difficulty they went through.
The hope is that
they see how much dua you made for
them that they will they'll be in a
more more,
more of a
a mood to forgive you inshallah.
Allah
give us all so much tawfi inshallah.