Hamzah Wald Maqbul – Riyd alSlihn The Virtues of Fajr and Asr 11212018
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It's a chapter regarding the virtue
of the Fajr prayer
and the Asr prayer.
And
the commentator,
Ibnu Alan,
he mentions,
That the
which is the prayer
and
the which is
the the last prayer of the day.
They are the most honored
of the 5 prayers,
and their honor increases on the
on the day of Jumuah,
when compared to other than them.
And before we, you know, continue with the
with the rest of the the Hadith,
it's worth mentioning that a great number of
households in America I have seen,
in which
one or both parents pray 5 times a
day.
But for whatever reason,
parents don't wake their children up for fudger.
And when asked if their children pray 5
times a day, they say yes,
which is completely
ridiculous
because
the answer is no. They they actually skip
one of the they omit one of the
the the prayers of the day.
And,
praying something
on time
versus praying something after the time is made
up.
There's a lot of detail involved in that.
That whenever
whenever you look at an act, there's the
validity of the act,
and there's
the the responsibility
of the act, and then there's the acceptance
of the act.
And so,
yes.
The,
Fajr, if you let the time pass of
Fajr or any other prayer for that matter,
the ada, it's not valid because it didn't
happen in the first place.
Rather, the Kaaba is a the makeup of
the prayer is a concession
granted by the Sharia.
Only for what? Only in order to allow
the the person who is obliged to do
the act escape the punishment of not having
done it.
But there's no reward for it. I mean,
if Allah wishes to, he can give you
a reward for every if Allah wishes to,
he can, you know, put
in Jannah if he wanted to. I mean,
theoretically speaking. Right?
Even though he's I mean, he's promised that
that's not gonna happen, but had that not
been the case
of person who'd he promised not to send
to the hellfire forever. He could theoretically
put such a person in Jannah. Maybe that's
a better example.
But,
that's fine. That's all,
put that to the side. But the system,
the root the system is what? Is that
the
the thing that you,
should have done in time if you make
it up. What you're doing is essentially
extricating yourself from the punishment.
But
the the the the reward for the deed
is
is diminishing.
And the person may say, well, then there's
no point in having any or in the
in the in the makeup. Well, if you
don't do the makeup well, the maximum you
can do is escape punishment. If you do
it, with mediocrity, then there may be some
punishment that is left there. But the thing
is that the best you can do there
is break even.
And as far as acceptance, Allah
only by the text of the Quran, it's
mentioned that Allah doesn't accept from
anyone except for the one who fears him.
And that's a secret inside the hearts. But
if a person has written off one of
the obligations
as a foregone conclusion, that doesn't really seem
to be,
doesn't really seem to be a
winning proposition as far as building the case
for having taqwa.
So that's that's
it's somewhat disturbing. It's one thing people struggle
to get up. They try. They fail, etcetera,
etcetera. But to just completely write it off,
I see a lot of people. They themselves
may even go to the Masjid, but I
ask where are your children, and they say,
oh, they have school.
Okay. You can go to school. You can
also go to Jahannam as well. There's school
is like this kinda, like, weird,
juggernaut,
excuse that people make up for a lot
of things. There's a number of things. Dawa
is kinda like that. We're not gonna get
into that right now because it's gonna take
up too much time. But, school is not
an excuse to not do your
your obligations. The 5 times daily prayer is
still far for you if you're in school,
just like it's still far for you if
you're, at a job.
It's one thing that if you're if you're,
you know, in a situation where someone out
of Voom is not allowing you to fulfill
that obligation, but you can. I I went
to school. I went to public school. I
didn't go to CPSA or IFS.
You know, I didn't grow up going to
Dar es Salaam or or or whatever.
I went to public school, and I used
to pray.
Those were the days when I didn't know
anything about halal advocates.
Those were the good the battle days when
everything other than pork was halal.
Those were the the old days when if
you ask me if I what my mother
had was, I'd say, but what? Those were
the days I didn't know how to read,
for a page from the most have, but
I still used to praise Zohar at school.
You can do it. You just ask for
the accommodation in a proper way, and it
will be made. And if someone refuses the
accommodation, there's legal remedy to that as well.
And, you know,
the school is not an excuse to miss
miss
the
the 5 daily prayers. It's not an excuse
to miss Fajr.
People go go to sleep earlier.
Look at these these kids. They're small kids.
Abdullah, how old are you, son?
Are you gonna sleep through Fajr? Probably not.
For for now, you know, more, you know,
more than a year, he's we've the we've
been praying praying in almost every day.
It's not impossible.
What what does it require, though? It requires
that,
you know, the the parents wake up early,
and they have to wake the other kids
up, and they have to sacrifice a little
bit more of their sleep and their comfort,
etcetera, etcetera, in order to make it happen.
But,
you know, the the people, they lose sleep
at night because their children are not gonna
become doctors
or because they're not gonna get straight a's
on the report card, even though that's completely
nonsense.
I'm not encouraging or I'm I'm not discouraging
people from getting good grades, or doing good
in school, or saying this is not important.
But what I am saying is that if
someone, you know, God forbid, someone gets, like,
a b plus or something instead of straight
a's,
they'll survive.
But, a person who cannot give Hisab to
Allah straight on the day of judgment, that
person will not make it. And this is
a very basic common sense, and the people
who pray 5 times a day
usually end up doing better in school anyway.
So,
he says that the and the,
are the
the most honored of the 5 daily prayers.
And undoubtedly, statements like this, there are there
are gonna be differences of opinion,
with regards to them. But this is, I
think, a very
Shafiri approach to,
approach to, to the Hadith. And Ibn Al
An is is a Shafiri.
And he narrates an Abi Musa Al Ashaari
So Hadith of the prophet narrated
by Said Abu Musa Al Asheri Radiallahu Anhu.
He said that the messenger of Allah
said,
whoever prays the 2 cold ones,
that person will enter Jannah.
And here, the meaning of the 2 cold
ones is what? Is a,
which is the
the Fajr prayer. And Fajr is actually, subh
is the technical name for the prayer.
Fajr means dawn.
And so the break of dawn is the
first part of the prayer.
And
the the the the sunrise
is the end of the time of the
prayer. So it's people call it Fajr, but
Fajr is technically the the name of the
beginning time of the prayer. The name of
the prayer is Subhih, and it's referred to
in the Quran as well. And you see
this in the,
in the hadith, that it also the the
the name is used for it.
Although, it's it's possible that the word Fajr
is also used for it.
Or not only it's possible, it is used
in in other parts of the Hadith, but
in in the in the in the Quran,
the subhah is used, and the subhah has
a more proper proper designation because it's more
general for the entire time of the prayer,
whereas Fajr is the the marks the beginning
of it.
Amara,
ibnruwaiba,
he
says that I heard the Messenger of Allah
sallallahu alaihi wa sallam. So this Amaratubu Amaratubnu
Ruayba
is a a Thakafi.
He is a person from Thakif, which is
the the tribe that that that, were the
masters over Ta'if.
The other one of the 2,
the the
the the 2 great
cities of the the Arabs,
and, he
lived in,
in Iraq,
in Kufa,
and,
he lived until
70 after Hijra.
So he lived he lived, he lived for
for quite some time. So you'll see some
less well known Sahaba
Their hadith will appear in the books.
And the reason for it is just that
people come to a time when there's nobody
else to hear the hadith from because of
their long life.
And you'll see some of the
closest of the companions of the messenger of
Allah
that don't narrate so many Hadith. Why? Because
they're,
they live in in dying age where there's
not a need
to recall these, prophetic sayings because people all
have heard them,
or they they're they're something closer to call
it common knowledge at that time.
So,
Abu Zuhaira,
he says that, I heard the Messenger of
Allah said,
that a person will not enter the fire,
who prayed,
who prayed before the rising of the sun
and before the setting of it.
So I just said right now that, generally,
the word is used, and here he's saying
the word fajr.
So if someone were to ask you what
what's your job to that? Like, you know,
that that that what's your job to that?
What would you say?
So this
is probably,
from the narrator.
It's probably not actually part of the
the the hadith itself. And the the
also seems to take this opinion as well.
Not because of the the indication for that
is not necessarily because the word fajr was
used, but just because,
it is a comment that clarifies something that
comes before it, which was probably
tutor to the So this is important to
understand that the the the Hadith of the
prophet
are not narrated
necessarily word word for word.
Often they are. More often than not, I
would say they are. But this is not
like a point of that all of the
hadith are narrated word for word, rather they're
paraphrases.
They're
So if a word is up or down
here or there, it's not something a person
should freak out about. Oftentimes, the same hadith
will be narrated 3 or 4 different
ways, and it will have slightly different wordings,
but the meaning is all the same. And
so there's there's there's there's nothing there's nothing
wrong with that.
He narrates
that
the prophet,
the messenger
said, whoever prays the prayer,
that person is under the protection of Allah.
So son of Adam,
be careful,
or or or be cautious. Look over look
over your, your affairs
that you shouldn't find yourself,
that you shouldn't find yourself,
asked by
or sought
by
with regards to, having harmed someone who's under
Allah's protection.
When somebody says that so and so is
under my protection,
that person, if you mess with them, then
then you're going to mess with it, not
just the the person, but the protector as
well. And so the the person who prays
Fajr is in the the
And And it's really interesting, like, all these
like,
Islamophobe type people, they've turned the word dhimi
into like a cuss word or something like
that. So, and they're, like, little subculture
corner, like,
whatever, like, frog corner of the Internet.
They they they if someone says something good
about Islam, this oh, this guy's acting like
a demi or whatever.
And that's fine. No problem. It's just like
when British people say to Pakistani, you you
know, *. What if means pure? That's fine.
You go ahead and say that, as much
as you want.
That's just your own stupidity.
As far as I'm concerned, when I don't
like a person, I have much more efficacious
words I use in order to insult them
that have no good meaning,
neither in this world nor in the hereafter.
So that's that's not a problem. So look
at this here. Here, Allah describing what the
person is a of Allah who prays Fajr.
The the is actually a good thing. It's
not a bad thing.
That the person who prays the Fajr prayer,
that person is in the of Allah That
person is under the protection of Allah So,
son of Adam, make sure that you don't,
sought out by Allah for having harmed someone
that's under or harmed something that's under his
protection.
This is,
this is an issue as well.
People, their issues are, you know, someone people
get up and make the most ludicrous of
statements. Someone told me that,
that, this is a to make too much
and the prophet
and it's actually hadith of the prophet
that he prays somebody who said that all
of my zikr, if I make it into
Salat and Samani, what do you say about
it?
The praise that person, and he mentioned a
number of, right, about that.
So that's, you know, people people,
you know,
try to turn things into that really aren't.
This is an actual
that's in the ages that we're in. The
Muslims look at one another and they treat
each other poorly.
And so what happens is that a person
is ashamed to be seen with another Muslim
in public, in front of their non Muslim
friends or peers, or just in front of
the general public. Or they're ashamed to be
associated with other Muslims. Or they're ashamed to
be called from, you know, a person from
a Muslim country,
or they're ashamed to any misbah that they
have toward Islam or to Muslims, they're ashamed,
by it, and they have to immediately clarify
that, no. I'm not one of those people
or whatever. All those people are going to
Jannah,
even the ones you don't like.
And a day will come when it's it's
gonna be fashionable to be one of them,
and that day, will never end.
So, this is a a a a a
problem. It's an Aqidah problem.
Once one one scholar once actually argued with
me about some point
and said, oh, don't tell me that you're
not happy that you're here,
and that you would you know, you're happy
that you think a lot out, that you're
not, you know, whatever
back home. And I
say, look. I'm
happy that I'm here because of the choice
of Allah. Otherwise, if someone were to put
on paper, which which which would you have
chosen,
at a matter of, I would have chosen
to be in the.
I don't need to I don't need to
I don't need to go out and wave
the flag and show somebody of whatever color
they may be how American I am. I
was born here. I live here. I'm a
I'm a good citizen. I have, like, 2
speeding tickets and nothing else anyone can complain
against me that I've done wrong to anybody,
and I don't wish anyone harm.
However,
I don't I don't I don't identify myself.
We're not nationalistic people. I don't identify my
self worth based on what nation I'm from,
but we identify our self worth by our
values
and our, morals and our principles and our
virtues.
And by our knowledge,
that, there's no virtue for anyone except for
the knowledge that they have, the beneficial knowledge
that they have meaning. And the people of
knowledge
are for the those who are seeking their
way through life, their guides for them.
And nobody can boast about anything except for
the thing that they do with beauty.
And you see that the the deeds that
a person does
are they indicate what kind of person that
person is.
And the the the only thing that you
can hold against a person is their ignorance
of things, and the people of ignorance always
were the enemies of the people of knowledge.
Doesn't if I was born over there, I
would have been happy to be from there.
If I was born here, I would have
been happy to be from here.
Wherever it is. We don't believe in any
country. We don't, denigrate any place. We don't
denigrate any language, skin color, whatever. Whoever Allah
made you, that's the best that you could've
that that that that could've been for you.
You should be happy about it.
This this issue of somehow trying to show
your superiority because you're from one place or
from the other and,
make that issue as something that's even greater
and more important than a person's,
than a person's
morals and values and and and and and
virtue,
spiritual virtue,
and their,
their deen and their iman and their ilm.
This is this is hamaka. It's a type
of stupidity.
And,
conversely,
when a person associates themselves with the prophetic
tradition,
then it's part of our aqida to
honor that even when you see it in
another person, and even if you see it
in another person in a way that may
be suboptimal. So there are Muslims doing all
kind of dumb things. There are Muslims who
do dumb things in this room. There are
Muslims who do dumb things in this country.
There are Muslims who do dumb things overseas
as well. But that doesn't negate the
or the virtue of iman.
That a person who's trying to do what's
right, but failing at it or doing it
poorly is better than the person who's good
at doing something wrong.
The this is the hikmah of the prophet
that he wasn't a bigoted person. You understand
what I'm saying? So he taught the people
of this Umma to recognize the good wherever
it is.
So if someone's doing something wrong well,
we don't accept the wrong that they're doing
as good, but we accept the fact that
they're doing something well that we should do
things well as well. He's not a bigoted
person that you just throw everything into the
garbage, you know, the baby with the bath
water or whatever. But that just because you're,
not a bigoted person and you recognize good
where you see it, it doesn't mean that
you should completely also,
then be so harsh and judgmental against the
people of iman. That because of their their
their mistakes that they that they make you
throw out the virtue of their iman from
your heart, and that you see somebody else.
There's another person who you know, that person,
I don't know. They they repair bicycles well
or they paint well or they run a
business well or they made a nice product.
And because of that, the the the the
tar of the kufr that's inside of their
heart, you excuse it.
And, you talk about that person with glowing
eyes and with
such praise that that person did one good
thing and, you know, it was just an
anomaly on the road to a bad place.
This is a a a a an Aqidah
problem. So this is something that's mentioned here
that a person the fact that the person
prays the Fajr prayer, it means that you
should watch out.
And the the the objection always comes that,
look, oh, there's so many people. They pray
5 times a day. Is one of them.
Right? They pray 5 times a day, and
they have a beard like this in hijab
and niqab, and they're horrible people or whatever.
Well, they may be horrible people, but that
person is in the so
don't don't mess with
them. And you don't have to emulate their
horribleness, but you should recognize this. It doesn't
mean something. If it doesn't mean anything to
you and I, the only thing important thing
is to be a good person. Is that
what the Hadith is saying?
No. The Hadith is saying they may actually
even be a bad person. If they're praying
fajr, don't mess with them. Don't find yourself
in such a situation that Allah is coming
after you because you you mess with somebody
who is under his protection.
And the rest of it is fine. If
someone has some bad things that they do,
we don't have to emulate it or praise
it or like it. But we do have
to recognize that whoever these things, they mean
a lot to Allah to Allah and that
that if we have iman, they mean a
lot to us as well.
Uh-uh,
and someone may ask the question, well, if
that person is in the protection of Allah,
how is it that you can mess with
them, Aslan, in the first place?
And answer to that is Allah made this
entire system because he wanted to, choose certain
people,
to be the, the the and
the manifestation of his mercy and some people
to be the manifestation of his his,
his punishment.
And don't let this be the vehicle that
he uses to make you the manifestation of
his punishment. Rather, always ask Allah
to, make you the manifestation of his mercy
and his forgiveness.
And so in that sense, it's possible even
that person who's praying Fazr who's under Allah
to Allah's protection, even that person may be
punished as well because of the other horrible
things that they do.
But don't
let that person be fitna, good or bad.
Where they're going is their problem. It's their
business and it's their problem. At the end
of the day, it's not your problem, my
problem.
So if that person is already going to
a bad place because of other dumb things
that they do,
don't mess with them, and then you also
get dragged down with them as well. And
this is another
important,
aspect of, of of the spiritual path that
a person should know, which is not highlighted
in the,
$20
a gram,
expensive oud that's burned in the majalis of
pie in the sky Sufism,
but is a very, brutally brutally practical,
part of those who actually part of the
application of the actual sunnah
is that,
that a person should,
a person should
be avid for that thing that is
for their own benefit.
The sunnah is in,
in material things to prefer other people over
yourself, and in spiritual things to prefer yourself
over others.
The reason is that the other people preferring
them over yourself in in material things benefits
them in this world, and it benefits you
in the hereafter.
And also, potentially benefits you in this world
as well by bringing you Baraka and what
you have and increasing your risk.
Sadaqa increases risk, It doesn't it doesn't decrease
it. Zakat increases risk. It doesn't decrease it.
And the second the second thing is what?
The second thing is that,
as far as the hereafter, it's better to
prefer yourself over others. Why? Because if you're
in the fire, you cannot help anybody. Whereas
if you make it to Jannah, then you
can intercede on behalf of other people, who
have iman.
And so for that reason, it's it's better
when there's a open gap in the first
row in the masjid. Instead of offering it
to the person next to you, just step
into it. You don't have to push them
out of the way because getting into a
fight is a sin then. Now we're talking
about a different scenario. Right? But, like, you
know, that's what happens. Everyone's, oh, look, you
know, there's a sheikh standing next to me,
so you go ahead.
Sheikh is already sheikh. He's already going to
Jannah. He doesn't need it. You step in
the in the thing.
You don't have to push him to the
side or give him a dirty look on
your way up. Just chop chop with dignity.
Just go step into the place. Don't worry
about it.
If you if you believe the person is
a person of honor and and position,
then they're already they're already set. You don't
need to they're going to Jannah anyway for
their other piety and righteousness. Say, I need
this. I'm a person like me. I need
this.
And then if it's a person who's who's
actually, you know someone might say, well, what
if the person is, like, a a wreck?
Hey. You don't know who's a wreck.
Allata, the one he loves, he makes them
blind to,
other people's deficiencies and
sharpens their sight with regards to their own.
Whereas the person who hates,
he makes that person,
blind to their own deficiency and sharpens their
eyes to somebody else's. But just say, you
know, for the sake of, like, as a
theoretical
matter, they actually are Iraq. They're a really
horrible person. Okay? And you know that for
a fact.
It's undeniable.
Still, step into the place, If you make
it to Jannah, you'll be able to help
them.
You'll be able to help them, if you
make it. If you don't make it, then
it's
nobody's then nobody helps nobody.
And
while I was when I was making mutala
for before the darsa, I was kind of
hoping that Shahir would show up.
But, Insha
Allah,
At any rate,
he said that the messenger of Allah said,
What's the issue here? The issue in Arabic
is this
why is he saying and not So Siboa
and and and a number of the master
grammarians, they say that this is not proper
Arabic.
There's a particular
tribe,
the Banu Harith, that that that that that
allow this mode of speech or that it's
this mode of speech is regular
with them. So they say they they'll say
something like,
right, that the the ticks ate me. Right?
Otherwise, the normal way of saying this in
the Hijazi
dialect is what? Is
to use the the the the the the
the singular form.
When the verb because the the native
the native form of Semitic language is it's
it's it's it's the verb subject object.
The
where you put the subject first, which is
more common to,
an English speaker that you put the the
the subject and then the verb and then
the the object afterward.
This is permissible
in Arabic, but it's not it's not the
old Semitic form of of speech. Generally speaking,
you have the verb that comes first. And
so the idea is this is that in
Arabic,
because the the the the subject is going
to be explicitly mentioned,
there's no there's no need to in the
native in the native structure of the sentence,
the subject, it will be clear who the
subject is. There's no need to
inflect the verb in in such a way
that shows the number.
So if the the the the file is
1, 2, or 3,
they will always use the the singular form.
So there's a whole, hailstorm of this,
Why is it
so
that's that's a discussion that they had. So
some of the grammarians said, well,
this is, you know, it's because Banu Hara
speak this way. It's also from the speech
of the Arabs.
But the, Siboway, who's, know, one of the
top dogs in in in in in in
top top carnivores in Arabic grammar. So he
he he says, no. This is not this
is not normal. So this is a discussion
also that that that the the the have
with regards to the hadith. Can a hadith
be used as a as a proof for,
issue of grammar?
And,
many of the many of the, they say
no. It can't.
Why? Because a hadith, it is permissible
to make to make
to transmit it as a paraphrase that you're
transmitting the meaning, not the not the the
hadith word for word. And because of that,
maybe one of the is not like an
expert in grammar, so he's trying to express
express something, but he does it in a
way that's not,
that's not,
you know, that doesn't
flow according to the the the the explicit
rules of Arabic grammar.
So that's a kind of a cop out
though.
Generally, the ulama won't won't just be like,
yeah, maybe it's a mistake and they'll leave.
They'll keep digging at it and and try
to try to pick something else out. So
those who wanna use that, they'll say, okay.
Yeah. Well, maybe it's just a grammatical mistake
from the narrator.
And,
because obviously, the that the prophet wouldn't speak
properly, this is not a this is not
a proper that that that we would have
as problematic in terms of.
And at any rate,
if Rasulullah
made a mistake in speech, the Mushrikeen of
Quraysh would have crucified him for it. They
would have they would have, like, made a
big show of, that would have been game
over. In fact, they used to call him
a. The fact that they used to call
him a, they said this guy is just
a poet. It means what? They recognize the
superiority of his speech.
So that's
probably not the case. That's probably not the
case from a skepticist
point of view. From a point of view
of a believer, it's absolutely not the case.
So, okay, you can say this is a
speech of.
That's one way of,
you know, of of of of, I guess,
wrapping this case up. What I wanted to
mention is that there are certain issues and
certain questions that don't get solved except for
after, like, 30 years of, like, masterful study.
So Hafiz ibn Hajjar,
the commentator on Buhari.
One of the one of the reasons that
he's so awesome
and one of the reasons is so awesome
is because these guys literally read everything and
they memorized everything. I mean, like, they just
just,
superhuman
abnormal amounts of reading and and memorization.
So what will happen is that after reading,
like, whatever thousands of books,
then they're able to piece together,
you know, the answers to these questions that
oftentimes require since this is a very disparate,
pieces of information.
And so this is there's examples that are
far more elaborate than than that.
But,
but in this, you know,
you know, like the Muslim of the bazaar,
which movie will read it ever?
Does any any is do you know does
Dar esan do do they read the Muslim
of the bazaar there?
Do they read it at Dar al Qasem?
Do they read it at Dar al New
York or Dar al Dunbans for that matter?
You know, I I I don't think they
do. I mean, it's it's not a book
that's well read. And the idea is this
is that if you're just like, oh, look,
I'm a sheikh. I graduated from from from
Madrasa. I'm sheikh now, and that's it. You're
done. You'll never read it, because you're already
a Sheikh. Why would you need to read
anything? Right? No. But nobody you have to
read all of these things in order to
sometimes piece a better picture together of,
of
Ilmen General. And when you have that more
whole picture, you'll be able to answer some
of these questions.
And so,
the Musnat of Bazar,
this hadith is same hadith is narrated through
Al Araj, who is a great sheikh of
the Tabireen from Sayna, Abu Hurair
that the prophet says,
in a longer hadith. It's it's the sentence
doesn't start from here rather. This is just
the tail end of a longer hadith that's
narrated and bizarre. It says, well,
That is actually not the beginning of the
sentence.
Rather, it's a snippet of a longer hadith
that's that's mentioned. Which of these possibilities is
true?
Best. The point is is that only by
reading will you will you will you enter,
you know, will you be able to,
try to solve one of these, you know,
a problem like this or issue like this?
Because otherwise, what are you gonna you're gonna
have to say either
made a grammatical mistake, which it maybe tantamount
to Kufr, or you're gonna have to say,
oh, well, this is, like, the Rasool saw
this on this time was just randomly happened
to be speaking, like, you know, the in
the way that the tribe that he's not
part of is speaking like that. Or,
you know, you you you have, like, these
really problematic solutions. This is a solution at
any rate,
that it's a snippet of a longer hadith.
This is a solution that that that, I
personally think is
is probably,
is probably more likely, and it happens in
other places as well. At any rate, the
Muaddehtin,
and the grammarians,
they went back and forth on this, on
this issue of this so
much
that this has actually become like a genre
of, like,
like, of of
of hadith,
objection.
Because it happens every now and then. And
and in many of those places, it's the
same thing that you'll find if you go
look
through the through the the the the large
collections of a hadith. You'll actually find,
that,
it's a snippet of a longer hadith, and
somebody just narrated the the part the part
of the hadith, which is relevant to the
chapter that they were trying to bring. Otherwise,
the book will become too long.
So,
you know, and how would you ever know
unless you ever read any of those books?
How would you ever know if you unless
you read any of those books? One of
my one of my hopes is,
if, you know, if we can find time
between full time job and Halal Advocates and,
and all this other fun stuff that we're
doing. Some of which I really wish
people like you and Shahir, you know, take
them take go you go go to whatever
China and Turkey and these places and teach
the
the so that we can get on to
another project, that we should have have
have where we sit and we read through
the the the,
and the long books of hadith,
in order to pull these things out. And
that's the only way you'll be able to
see that, you know, that the old, they
weren't just making stuff up.
That there actually is, you know, there is
a picture that the the the the the
Usul
fits with the data.
And if we're just gonna be like, well,
I'm a moldy now, and you guys are
already going to Jannah because, you know, whatever
you, had coffee with with with me.
If my ship has sunk, then your ship
is sinking with me. We're all gonna sink
together, and we can cuss each other out
of the hellfire for for not doing anything,
but we're all guilty of the same thing.
So,
instead of doing that,
let's all let's all try to try to
try to do better. Give
us, toffee, but it would be nice. It'd
be nice.
They say that the the the the the
first Amir Tabli. You wouldn't be able to
tell by looking at our Tabli brothers who
are very pious and sincere. Some of them,
inshallah,
but they're not they're not like, people don't
associate the with knowledge,
but he actually wanted to add the
Hakim in into the Nisab,
that that that they would teach.
I believe this is in Saharanpur,
which is, like, one of the the highest
Masnads,
of learning. I think the Masnad Saharanpur is
actually older than the Oban.
And
the the the committees, they said, no. We
don't have we don't have time.
The syllabus is already overburdened with with so
many books that the kids have to read.
There's no way we can fit it in.
And so what was his what did he
say?
He's like, fine. I don't need you guys.
He made an announcement amongst the students. He
said whoever wants to there's elective class. Whoever
wants to read them the the,
of Hakim,
come an hour before Fajr, and that's when
Darce is happening. Whoever wants to come, come.
Whoever wants to sleep, that's your problem.
So,
those people those people are not
they're they're they're different they're different people, but
that's why Allah,
you know,
manifested like
so many good things at their hands.
That,
armies of
people, learned and unlearned,
sincere and insincere,
are doing the work of deen, and all
of it is going in their account. If
a man is insincere in their tabli,
that's their problem. It's not it's not Hazarajid's
problem. Hazarajid is gonna get the reward one
way or the other
because the work of din is getting done.
Because the the the the the Tablih who's
insincere,
that that's between him and Allah
Azarji's
intention was just that the work should get
done.
So,
these were,
you know, this is the, I guess, the
way to do it. And this stuff is,
by the way, if anyone here doesn't feel
like crap right now, you're not listening.
I this is the this is the the
the Torah and the legacy of our forefathers,
even until such a late, you know, a
late time in in the game.
You know, we're not talking about like, you
know, Swahaddin fighting Crusaders. We're talking about this
is like America, and all these things are
all around. We're talking about people who passed
away, you know, within the the living memory
of people who are still alive.
This is this is what the standard that
they used to have was.
And,
they
left no space for us to have
an excuse in front of Allah for not
doing better. And,
I guess,
Allah Subhanahu Wa Ta'ala forgive us. At least
if you know that you're falling short, then
you can at least ask Allah to forgive
you. If you think you're doing good, then
then then even that door is closed.
So when
when put in the proper context
of a longer
Yeah. Then Then grammatically, the sentence makes sense.
Then grammatically so can you explain a little
bit how The problem is if you haven't
studied Arabic grammar, I I I can't without
making this into a grammar lesson.
So some of the comments in the Darsar
are just for specific people.
If the comment goes over your head, then
the benefit you get from it is then
you can say, allow me give me, you
know, the chance to learn so that I
can understand what's being talked about one day.
I didn't get to
all of that. I got that missums. I
didn't get to all of that. So the
idea is this is that in
the right? The the
the the sentence that starts with a a
verb.
The verb is always in the singular form.
Yes. So for example, instead so for example,
I said, like,
It's gonna be in the singular form no
matter how many people are doing it.
So that's that's from the the 3rd 3rd
person 3rd person singular. So here, the hadith
starts
with the the the the angels day
come one after the other. They come one
after the other.
The angels of the night and the angels
of the day. And so he's saying that
this is actually the the hadith is being
narrated mid sentence
from a from a longer hadith. That's a
summary. Hopefully, I think you should
at least get that, Marshall. Yeah. So there's
a long long,
you know so the the they used to
look at these things. They didn't just be
like, shut up and it's hadith. Shut up.
How dare you question it?
Within the framework of of of just wanting
to know. They they they examine these issues.
So
means what? To come one after the other.
Right? To come one on the heels
come some on the heels of the others,
then there are others that come on their
heels at the angels' days trade shifts,
the angels of the day and the angels
of the night.
And and they're they they have a little,
like,
shift change briefing that happens
where where where the angels of the day
and the night, they they're all there. One
is one is,
after
and the other is after.
This is their time where they debrief. So
we know where did you leave off and
so that you the one ask the other,
where did you leave off so they know
where they're picking up from.
And so
mentions one of the reasons for the barakah
of these two
prayers. A reason was mentioned before, which is
what?
The that because,
because oftentimes,
these are the 2 cold prayers or some
difficulty associated with
with, with with with them because the lethargy
that's that that that happens in the end
of the day and the and the end
of the morning
or the end of the nighttime, beginning of
the morning. So here's another reason. There's a
spiritual reason that that that that that these
prayers are.
They have, Barakah in them,
an increased amount of Barakah in them, which
is what
is that the the the angelic presence is
double
on the heels of on the heels of
both these these prayers because they're they're they're
there and they're,
doing their shift change briefing.
So they gather
both shifts of angels. They gather after
the and after the.
And
then after that,
the ones that the ones that
like, for example, at the morning time, the
ones that were there at night, they will,
ascend into the heavens.
And, their lord will ask them even though
he already knows better than they do about,
what they saw. He'll ask them,
how did you leave my my my my
my slaves?
And they will say,
we left them in a state of praying
just like we came to them in a
state of praying.
So the idea is what? Is it this
is a, this is one of the reasons
this is it's a to sit and make
zikr after the
the fajr prayer until the time sun rises,
and then pray. And then it's a also
to make after the time of the prayer,
and then, you get up and you pray.
So what on at the tail end of
1 shift, in the beginning of the other
shift, you're engaged in the of Allah Ta'ala,
and the same thing for the next for
the next,
for the next shift. Why? Because Allah,
when the angels come back to Allah and
ask them what it what was that person
doing, They'll say that we left them praying,
and they and we came to them praying,
and we left them praying. Meaning, what what
what was in the middle that they were
they were doing?
Will because of their because of their this,
supposition of them
of the angels who he'll
write for you the reward of having,
been engaged in the worship of Allata. And
if this happens with both shifts, then a
person will have written for them the continuous
worship of Allah,
which is better than what the angels are
writing for a lot of us right now.
Allah forgive us.
So in the
who narrates that we were with the messenger
of Allah, we were with the prophet,
who looked at the
full moon.
The the moon on the night of the
full moon. And said one day you'll see
your your lord the way you look, you
the way you, see,
the moon.
And you will not be you'll not have
to crowd one another in order to see
crowd one another out in order to see
him. So if you're able to,
you're able to live in such a way
that that you're never overcome or overwhelmed,
from from from,
praying,
before the sun rises and before the sun
sets, then do so. Meaning that this is
this will be an excellent preparation for,
that day when you see the lord
anyway, before we we before we go to
that that that hadith, before we started,
this is a issue in in the as
well, that the they
objected, how is it that anyone will be
able to see Allah
So we consider this to be we consider
to this to be an issue of the
the
the messenger of Allah
said it,
and it it is correct. And the meaning
of it is something,
that that that whatever it's a correct meaning
is is something that we that that is
appropriate for the majesty of Allah.
That's what it means to see him on
that day.
And so we just leave it at that.
Whereas the are like, oh, no. This doesn't
make sense. How are you gonna be able
to see Allah? So this must not mean
seeing Allah. It must be mean something else.
And it's mentioned in the Quran as well.
Now
now
that the the the the the the the
the the there will be some faces that
day that will be bright,
and they will be gazing at their lord.
And so,
the the the issue like, many issues in
the, that's subtle.
The difference is subtle. They said, this is
impossible,
therefore, it must mean something else.
Whereas whereas the
say, it means what it means. Allah knows
best what it means.
Is it within the realm of possibility that
it means something else? Allah knows best. It
may be. I don't know. But we don't
have this need to need to negate it.
Just it means what it means. You just
accept it, and then if it doesn't make
sense to you, then you're not the only
person who's banged your head against the wall
on how could this make sense. Don't worry
about it. There there are certain things in
the dean that are not going to immediately,
make sense to you. And our, our our
our methodology is to say that whatever this
means, in a in a whatever appropriate meaning
this has,
that's in the knowledge of Allah. That's what
we believe. And so if you ever read
anything about, an issue in deen that's like
that, doesn't make sense to you. It happens.
Someone reads something. They're like, it doesn't make
sense to me. Then you just say, well,
well, Allah knows best what it means, whatever
it means, in the knowledge of Allah. That's
what we believe in. And,
you know, then go and see if you
can get some more explanation or clarification
from
from, from one of the ulema. But this
hadith is is is is clear that that
repeats this, that you'll see
on the day of judgment.
So this is a proof in the face
of the who
tried to negate
negate
a meaning that's ascribed to,
Allah in his book, and by his messenger
So the last,
the hadith of the chapter inshallah.
That,
whoever,
whoever whoever,
whoever purposely,
and out of their own volition,
doesn't pray,
that person,
all of their deeds are all of their
deeds are are are invalidated or negated. And
this is,
this is a a a a
very important hadith.
This hadith is,
used as a proof by those who say
that,
skipping the prayer without excuses, kufr.
There's no deed,
amongst.
There's no deed or sin
that that that has been made tantamount to
Kufr except for the
the the purposeful missing of the prayer. And
that's still a a minority opinion, weak opinion.
The opinion of that even that's not Kufr.
But this hadith,
is a proof that they use that how
is it that somebody's all their deeds would
be invalidated if
if, if if it wasn't Kufr?
So, again, the position of is that it's
not Kufr to intentionally miss the prayer.
However,
just because it's not doesn't mean that it
should be lost on anyone, that it's a
really bad thing.
And that's the that's the point that's that
that that that should first get across.
People talk about, you know, not having to
make up missed prayers.
What they don't understand is this is that
the position
and and
and the the that said that you don't
have to make up your missed prayers. The
reason is what is that they considered missing
the prayer on purpose to be.
And there are some people just in order
to get out of having to make up
a couple years worth of missed prayers. They're
like, okay. Yeah. It's Kufr. Come on, man.
You should have you should don't be a
total about it. You know? Like, you shouldn't
write off your iman so easily.
Right? If a person is imagine that. If
a person accepts that, it's kufr
just in order to get out of get
out of, having to make up missed prayers.
What are you gonna do? You're gonna say
you're illegitimate child because your parents were apostates
and their marriage wasn't valid while they're up.
They're legally there's, like, several,
implications. What? Your cousin when your cousin dies,
who didn't you you know, who doesn't pray
and didn't, you know,
and dies in that state in a car
accident or whatever. What? You're not gonna have
a for them. You're not gonna bury them
in the in the graveyard with the Muslims
and things like that.
People people say this. They say they say,
oh, look. The Mulvis and the Mullas, they
make life so hard for everyone. Make life
easy for you for people.
They that's the whole point. Make life easy.
If you accept that a person who doesn't
pray is a kafir, you just
send,
you know,
half of Pakistan to the hellfire. Right? That's
not that's not easy. That's bad. That's really
hard.
Allah protect us from that.
Go ahead and make up your missed prayers.
Someone's like, well, I have, like, 10 years
of missed prayers. How am I gonna make
them up? Well, I don't know. Imran Kasim,
you're not like the Mufti of, of Chechnya
or whatever, but what's your opinion? How are
you gonna make up, a 10 years worth
of missed prayers?
Just just the same way you missed them.
How are you gonna make it right? The
same way you missed them, which is what?
1 at a time. 1 at a time.
See, we didn't even cook the books on
this one. It's not like we even before
Darush, we're
like, you know,
you got here before he got here. We
didn't even we didn't even cook the book.
Maybe we did it by WhatsApp, and it's
even more elaborate of a scan. Okay. I
grant that that's within the realm of possibility,
but I'm telling you that's not what happened.
It's just that easy.
If you're if you're gonna make them up
1 at a time, you die while you're
making them up. Inshallah Allah, I'll forgive you
for the rest of them. It's it's our
hope. But how embarrassing would it be, like,
you know, if you were asked that you
didn't even try?
Just do it. What's the what how horrible
could it be that you read more in
this life? Is anyone gonna be, like, when
they see Allah, they'll be like, yeah. I
wish I didn't read so much prayer.
You know, just do it. You gotta keep
your iman. You have more salat as well.
It's kind of like a win win situation.
People like, oh, look, moly's are trying to
make things hard on people. Dumb people make
things hard. There's nothing that makes life harder
on you than being dumb.
And
Allah ta'ala some of us Allah ta'ala didn't
bless with so much intelligence.
We know who we are. You don't have
to admit it in front of other people.
Although, some people might do it, but that's
just because the original problem in the first
place. Right? We know who we are. So
Allah the the the the blessing he gave
us is what? There are some people in
the Ummah that Allah blessed with great intelligence.
So people like me and you, we can
go to those people and ask them.
So as to save us from the silly
things that that that we'll do because of
our lack of intelligence.
So this is a this is a this
is a, this is a great blessing.
This is a great blessing. You know, sometimes
you think that the are making things hard
on you. Trust me, there's nothing harder than
going to Jahanam.
At at that time,
Allah himself says, be patient while you're being
punished or don't be patient. You yell, scream,
cuss every cuss word in the book. Doesn't
make any difference. Not neither either case does
it make any difference whatsoever at that time.
That's a difficulty
we pray nobody has to go through. And
a person of of of of not just
knowledge or piety, just common sense, nobody would
wanna be in that situation. Yes? Can I
ask the the context of the hadith? Is
it
referring to perpetual
missing of a sarsen? No. I mean, I'm
the the the ulama the ulama
that day. Yeah. No. The oleman mentioned that
I mean, the
I guess the common the common
the common understanding of it is is what
is that the person who misses once,
it's as if it's as if it invalidates
all of their, all of their good deeds.
Now,
the the idea is what is that it's
really bad.
The idea is it's really, really bad.
A person shouldn't dwell on it if they
did this at some point, and then they
repented to Allah to Allah. It's hoped that
the repentance, the sincere repentance will undo the
damage,
at least in the hisab, in the in
the in the in the book of accounts,
it should undo the damage of of what's
what what is there. So I don't say
this to engender hopelessness in people, but that's
the common understanding of it. Is that missing
and the reason Assur is mentioned here is
what? Is because Assur is the one that
that that, Fajr people miss because they can't
wake up.
So but oftentimes people don't go to sleep
with a nia. Like, I wanna make sure
to sleep through Fajr. Right? They just don't
get up. Whereas Asar is a prayer where
people are trying to wrap up stuff in
the day, especially in the winter, it's you
it comes right by. You don't even know,
that it's time came and it passed.
So the idea is this is that in
that the culpability is
higher. It's really easy to miss, but the
culpability is complete. And so it's not necessarily
talking only about this issue is for Asar,
rather it's talking about,
that even Asar
is like this. So all the other prayers
should be even more so,
should be even more so than this, that
a person should should avoid
missing the prayer because missing the prayer has
this, this really,
powerful,
not fun effect of what of causing a
person's,
needs to be invalidated.
Now,
this is a very simple, by the way,
a very simple
syllogism based entirely on the text of the
hadith of the prophet.
Because we mentioned Tablir
also. And again, if you don't wanna join
Jamat Tablir, don't. If you want to go
ahead, you know, if you're Tablir, you're good
Tablir, and if you're not, be good whatever
you are. Right? But people oftentimes make this
this,
thing like, oh, these people, they're wasting their
time,
with the Muslims. I'm already Muslim. You should
go preach to people, you know, people who
don't have Islam or whatever.
And,
I don't wanna spend too much time going
into the totality of why that's actually an
incorrect argument
from the understanding of the Sahaba radiallahu anhu.
But,
one aspect of it is what? There's a
very simple syllogism built from the text of
the hadith of the prophet
that he said what?
So that, the the prophet
said what? That whoever misses on purpose the
the the
prayer, all of their deeds are invalidated.
In another in another,
hadith,
the the whoever misses any prayer purposely, you
know, without excuse,
the person
that as it's as if that person, their
entire
property and their entire family was lost.
Imagine if someone lost their entire family in
one day and they everything. You lost everything.
You lost your mama, your baba,
your sisters, you and you lost your dinosaurs
and and your backpack and your Chromebook all
all all at once. Would that be fun?
It'd be horrible. Right?
Would you want that to happen to anybody
else?
Well, Rasulullah
SAWS says,
one of you doesn't truly believe until they
love for their
brother what they love for themselves.
So this is a sign of iman. Whoever
has whoever has proper iman inside of their
heart, they should they should not feel they
should not be able to sleep at night
comfortably,
knowing that there are people in the Ummah
that are completely,
completely trashing their their their deen and their
akhirah.
And through it they're trashing their dunya as
well.
That should bother a person.
If you wanna go on 40 days with
whatever x y z amir sahab or not,
it still should bother you.
If you want to do that tarteb, that's
fine. If you don't, that's fine. But it
should bother you. You should
think how am I going to, you know,
my my my brothers and sisters don't pray.
Whether inside of your house or inside the
ummah, they don't pray. How am I gonna
how am I gonna how am I gonna
stop that from happen from from from happening
that they're they're wasting their prayer time. And
then you said, well, I could go tell
them. Some people know if you tell your
brother, sister, they're just gonna tell you to,
like, get lost.
And may maybe it'll make it even worse.
So then they'll be like, oh, okay. I
have to soften their heart up. What will
you do? You'll go and,
you know,
buy them buy them some chocolate or you'll
say something nice to them or you'll, you
know, let them use the bathroom first, you
know, when you're getting ready in the morning
or whatever it is. In order you'll make
a plan
and you'll do it. You're not just gonna
be like,
oh, go to *. Because you would say
that to a stranger, but you wouldn't do
that to someone you love.
The problem is this is that in the
ummah, it's not a problem. It's actually really
beautiful. It's wonderful. But the the the inconvenient
truth that later on you'll realize is wonderful
is what? Is that nobody in the ummah
is a stranger. If someone else in the
Ummah is like a stranger to you, there's
a problem you have this is a indication
of a problem you have in your own
iman.
And so that's, you know, then you'll start
to think, like, okay, how is it that
we'll bring these people,
toward the prayer? Whereas, you know, somebody who's
self righteous will just be like, I'm good
and everyone else is an idiot, and they'll
just be happy with that. But that itself
is a sign of, it's a sign of
sickness. So this this hadith is,
is congruent with that that that approach to
approach to the deen and that approach to
the the Ummah. Allah
give all of us that we, be steadfast
with our prayer, and through it, he forgives
us for our sins and our shortcomings,
and that we also have the love and
concern for the people of Ummah as well,
and that we should,
do our best to at least not push
them away, if not bring them to to
the salat as well. And give us with
that effort as well, and make that effort
also a
a vehicle for our forgiveness
and for our salvation. Imagine if somebody wasn't
praying and they're praying,
What does it mean? It might actually you
know, the hadith of the prophet that the
first thing that's gonna be accounted for on
the day of judgment is a person salat.
And then if that accounting goes well, then
the rest of it will go well. If
it goes bad, the rest of it will
go bad. So say someone's not praying, and
then you help them come to the salat,
and they make it.
So if they made it, then, you know,
by logical extension, what should that mean for
the person who helped them make it?
That person should make it as well.
Give all of us
so much