Hamzah Wald Maqbul – Riyd alSlihn Two Rakaas Before Fajr Ribt 02032019
AI: Summary ©
The transcript discusses the importance of the book reassuring the mind and the use of the word fajr in the context of the book's use of the word fajr. It also discusses the history and importance of the sun's use in the book. The transcript provides insight into the sun's use and its use in the book.
AI: Summary ©
It's a chapter regarding the emphasis of the
2 rakas,
that are sunnah before the prayer, before the
fajr prayer.
Then
he used to never leave praying for before,
nor
leave praying to,
before
the,
means for the morning to rise.
And the the
is the
it's
the is the is the is the is
the is the is the
is
the morning prayer.
And
generally speaking, it will be referred to formally
in, like, legal text as the Salat al
Subhih.
The word fajr is the beginning of the
time of the subhih prayer.
The subh prayer begins at Fajr, which is
a crack of dawn, and it ends at
it ends at
at the time that the top of the
disc of the sun,
hits the horizon.
But it's a prayer.
And here, the word hada is used in
it's used in a number of hadith in
this bab. But the prophet
never used to, leave praying for rakaz before,
nor did he ever used to leave praying
2 rakas,
before,
Sobha,
before the Sato Khadat,
which
who's saying it? It's his wife.
So she would know.
There are a lot of people will tell
you about somebody they've only met once or
twice, and, you know, it's good to have
a good opinion of people.
But, if you're actually going to, like, buy,
sell, trade, marry,
etcetera, you may wanna do a little bit
more than that. One of the really interesting
things about the Rasulullah
alaihi wasalam is that his children, grandchildren,
his wives,
and close companions,
the the people who used to be servants
in his house, all of these people narrate
things about him
not in Qalaqila, but in Kathra.
Not not a small amount, but a large
amount. Saidna Anas bin Malik is one of
the more
prolific narrators from the Messenger of Allah
He's a servant in the house.
And he's from the Ansar. So he neither
becomes a governor
after after the, nor does he become, you
know, like a big shot, potentate military officer,
any of that stuff.
In fact, he he he
he did fight in in in in the
the the wars of conquest,
and he did fight in the wars of
apostasy.
And so he had his pension from that
because of which he was he was a
he was a relatively wealthy man. He wasn't
poor. But he never
enjoyed any sort of command position in the
army nor did he ever,
enjoy any sort of political appointment. Like Salman
al Farsier was
the
about about how he would be treated badly
by people because they just thought he's like
some old man, like some beggar or something
like that. Because he used to live real
simple.
So and he lived to a very, very,
long age.
And,
so these types of people,
they narrate Saydah Aisha
also is one of the most prolific of
narrators.
They narrate so much,
with regards to the prophet sallallahu alaihi wasallam.
And especially in the case of the Muhammad
Al Muineen, it was very famous saying, Nama
radiallahu anhu,
he respected them so much that even when
they went against his opinion, he would stay
quiet. He wouldn't
he would have chastised them for not basically
going with the with the plan or with
the program.
And it said that the last year of
his life it's not like he knew he
was dying. He was assassinated. Right? The last
year of his life, he actually took them
took all of the
like there's a special entourage that that took
them to Hajj and brought them back. So
he considered he considered treating them to be,
treating them well and with honor to be
a part of the deen, which it is.
And anyone who would speak ill of them
is, really only speaking ill of the Messenger
of Allah sallallahu alaihi wa sallam.
But,
but but
in that situation, Seda Aisha
who was 18 when the prophet sallallahu alaihi
wasallam passed away.
If she wanted to say anything bad about
him or anything that didn't conform to the
rest of the,
to the rest of the program, she could
have, and she probably would have gotten away
with it. And she was at such an
age as well that, like,
you know, 18 year old kids are not,
you know, they're not they're they're not, like,
you know, the most, like, loyal,
the most loyal, like,
supporters of the regime. You know what I
mean?
Rebellion is usually pushed by youth, both in
the home and politically as well.
And so,
had all the reasons to be frustrated,
by normal human human
circumstance.
Youth,
her and her husband passed away at the
age of 18. This is actually Moana Amin
and Dar Al Kasten is one of the
really interesting things that he mentioned one time.
He said that look at the look at
the comparison.
People make allegations against the prophet
because
of
her young age. But what they forget is
that the
the the,
say, the Mariam, alayhis salam, the Virgin Mary,
she she herself,
according to, like,
Christian
sources, was around the same age when she
conceived of say conceived Sayna
And, after he was born,
she actually, according to the Christians, she married.
Most many Muslims don't know this, but Christians
know this. So she married, and she also
had, you know, she she also, like, had
a had a normal life after that, quote,
unquote.
And so he said whose
is say that Mariam Alaihi Salam is known
for her purity because she was, she was
a virgin
at the time that Seda, alaihis salam, was
conceived.
So whose,
whose,
whose was
greater?
The one who,
at the young
at at the, you know, at through her
teenage years experienced
the the the,
enjoyment of human intimacy
between spouses, and then for the rest of
her life,
had to make mujahada,
versus the one who just some years in
her youth, she had to make mujahada
and
not, not,
experience that. Then afterward, the whole rest of
her life, she,
she was according to Christian sources, she was
married, and
she, she,
experienced that after which Mujahideh is stronger. It's
greater. And so you can imagine, say, that
Aisha
that she's a very young age, and there's
a great amount of and a great amount
of of of of struggle that she has
to do in order to,
close this door,
of of human necessity,
and still, despite all of that. So all
these things put together that, you know and
the fact that nobody is going to check
her if she says anything,
rather what she says is something that has
to be considered part of the deen. Not
just her. There's so many other Azwaj Muhtaharat,
that all of them could have said whatever
they wanted to whenever, and none of them
have a complaint to say against the prophet
sallallahu alaihi wa sallam. She'll complain against Sayyidina
Umar from time to time. She'll complain against
other other other, people what they do and
what they say. She doesn't hold back from
saying what she wants. She never complains against
the prophet Sallallahu Alaihi Wasallam nor against her
own circumstance nor does she say anything
with regards to what her experiences in life
have been. And so that's fine if, you
know, some people on a university campus around
Fox News wanna say, oh, look how horrible
abuse this is, whatever. I don't know which,
which person treats his wife, in such a
way that she'll never say anything against him
for so many decades.
That's not that's not a normal thing, but
it's it's what? It's a sign of
abnormally good treatment rather than anything else. Well,
coming back to the main point, if he
ever, would miss it, she would have said
so, but she said he never he never
missed it. He never missed 4 rakaz before
the,
and nor did he
miss the,
the,
2 rakahs before the the subhih prayer. 4
rakahs before zuhr, the said that it's best
that they should be prayed separately 2 by
2.
And then the Shafrei and the Hanafeez, they
say it's valid. You can correct me if
I'm wrong, Shahir. This is valid if you
put them together and just pray for with
1 salaam. Right? The Hanafeez. Is that correct?
No. I'm not sure. You're not sure? My
my my understanding from my reading of fef
is that that,
in the Hanafi school, whenever you pray for
rakaz of
of of,
of these sunnahs together like that. You pray
them as if they're 2 separate, full 2
rak'ah prayers. Meaning that you read the Fatiha
and another Surah and every one of the
rak'ahs and that in the Teshahood in the
middle you also read the entire Teshahood. The
only difference is that you don't say salaam
between
rakat 23.
But in the Maliki school, all the nawafil
are are done in sets of 2,
with the exception of the wither, which is
just one separate.
The word nafil, by the way, in this,
there's 2 meanings. There's a general meaning and
there's a meaning,
specific meaning. General meaning is something that's not
far.
And the specific meaning is,
within those nonfard prayers, there are different dala
jaf. There are different levels of importance.
So it's important to know what context in
which the word nafil is being used when
you read somebody's
when you read somebody's statement.
He would never be there he was never
more intense in his
seeking,
not to miss
any non farted prayer than he was in
seeking not to miss the 2 rakaz of
Fajr.
Is to look for something,
that that's not in front of your eyes.
That that that you're you're you have some
sort of,
some sort of, like, agitation that there's something
that you're looking for and you can't see
her right now. So you're, like, looking for
it intensely or you're kind of agitated until
you find it you're not gonna be you're
not gonna be you're not you're not gonna
be calm again.
So the the the the consensus of the
Ummah is that the 2 rak'ahs before the
subhih prayer are not far, but from the
nawafil, those are the
those are the 2 rak'ahs that the messenger
of
Allah was most
avid in in in not missing, and he'd
he'd he'd
he'd get, like, he made sure that he
didn't miss it ever. And if if if
so right? Generally, those types of things, if
so, the only reason that they're missed is
just
to show that it's not far.
Otherwise, the prophet
didn't didn't, you know, used to used to
miss those 2
those 2 rakaat, and he would be avid
not to miss
them, more so than usual. More so than
usual.
The the in the Maliki madhhab, that's why
the 2 rakaats before
the they're they're called
but
they're not called.
They're in a special category of their own,
that a person should have missed them. Okay.
Well, the reason for that, we'll we'll get
to as we read through
So this is a, an interesting
hadith,
narrated by Saidna,
Bilal bin Raba
Anhu Afan.
And,
people know.
His mother's name was Hamama, which is a
word meaning dove.
We mentioned this before as well.
People
stigmatize the the the the black skin color,
of many of our brothers and sisters from
Africa.
And,
they don't understand that that's something that that
has crept into the Ummah from
later. It's not even a part of the
original,
disposition of the Arabs even in Jahiliya much
less of Islam.
And, one of the reasons or one of
the proofs of that is why is it
that Saidna Bilal radiAllahu anhan, his mother who
are Ethiopians or of Ethiopian origin?
Why are they slaves in their Arabian Peninsula?
And, generally, how do slaves get captured?
You go invade someone's country, you conquer it,
and you bring slaves back. The Arabs never
captured Abyssinia.
There wasn't it was never I mean, it
was never even a competition. Abyssinia had a
very powerful
a very powerful state, and a very powerful
empire, a very powerful army. The Arabs never
were in a position to be able to
fight with them. In fact, the Abyssinians came
to destroy the the the Kaaba, which is
the most sacred, like, temple in all of
Arabia,
and the Arabs were unable to oppose them.
In fact, the Kaaba was spared miraculously
through the intervention of Allah Ta'ala, which is
enshrined in the Quran,
and that that intervention, it's, the miraculous nature
of that intervention is was known by all
even in Jahiliyyah.
Otherwise, they had there was no competition whatsoever.
And so what happens is that the Ahbash
that are slaves in the Arabian Peninsula,
once once the the the Abyssinians are driven
out
of Arabia, those are the the the descendants
of the people who weren't able to make
it out.
They were enslaved.
And so in that sense, being black or
being African wasn't
wasn't a sign of
servitude,
as much as I was basically
a,
a, what you call, adverse
consequence of what of having themselves been subjugated
by Africans,
from the beginning. So Saidna,
Bilal, his mother, her name is Hamama,
and,
he was born,
in Makkamukarama,
and he was one of the first people
to accept Islam, and he was one of
the first people to declare his Islam openly,
and he was one of the people who
was most severely tortured,
because of his Islam,
and his slave master,
his slave master, Umayyah, tortured him,
and was had Umayyah bin Khalaf yet. He
had the intention of torturing him
to
death. And, he,
he was purchased
by Sin Abu Bakr
for 5 of gold,
which is not a small amount of money.
How much is
a
you remember from your
you're reading Hidayah. Right?
I don't know. Not yet?
I think is 4040 dirhams.
40 dirhams dirhams is, like, 33 grams.
So 40 worth of gold
is, is is is it's it's it's it's
a lot of money.
And, and so he he purchased him and
says, the Omar
used to say about Abu Bakr
that he is our master and he manumitted
our master.
Out of both honor of
and
and and the honor of
Bilal Radiallahu Anhu.
Of course, Abu, Bilal Radiallahu Anhu was given
the honor of returning the favor on the
battlefield of Uhud
when he
when he killed, the same Umayyah,
in in in battle. Umayyah was a corpulent
and fat man,
and he put on his armor,
and
he fell from his horse,
and he was unable to move.
And so he tried to basically
bribe,
or offer a bribe to,
one of the Muslims
that, you know, if you capture me, you
don't kill me, then we'll give you x,
y, and z amount of money. You can
take my armor and all this other stuff.
And so then when you say,
and and that
that that that person from the Muslim army,
he he saw that he's in the middle
of him, like, as if he's trying to,
you know, kind of protect him in order
to capture him.
Shouted that there's, you know, there's no way
that both Bilal and this man can survive.
And,
then,
that person, he just kinda shrugged his shoulders
and told him, hey, sorry. There's no way
you're gonna get saved today. And, said that
Bilal put Umayyah out of his misery.
And not only was he
there at Badr, but he was there at
all the battles with the prophet sallallahu alaihi
wa sallam, and he was the Mu'adhun, the
first one who gave the adhan,
and he,
would give the adhan
for the prophet sallallahu alaihi wa sallam during
his lifetime,
both in travel and in residence.
After Rasulullah sallallahu alaihi wa sallam passed away,
Saidna Bilal went to Sham and participated
in
its conquest,
on behalf of the Muslims,
and he gave the Adhan,
once.
It said for Saydna Abu Bakr afterward
and once in Shamu, it said that Umar
who visited and all of them cried.
And once, when he saw in a dream
that the messenger of Allah sallallahu alaihi wa
sallam asked him why didn't why don't you
visit me? So he came to Madinah Munawara,
and it's said that many of the Sahaba
asked him for to give the adhan including
the grandsons of the prophet
So he began the adhan,
and,
everyone came out,
out of surprise of hearing his adhan again,
including even the women came from out from
their houses to hear it, and he started
it, and everyone began to weep, and he
was unable to finish.
And a great number of Sahaba radiAllahuhan whom
was narrated hadith from him, including Said Abu
Bakr, Saidin Omar, Said Ali,
and he was
passed away in Damascus, and he's most,
most
well known that he's buried at the, Al
Bab al Sahir had a small gate,
in Damascus, which I think is close to
where the Mahd al Fat al Islami is
nowadays.
And
he has
he has 40 hadith that are
attributed to to him.
And there are 5 of them in the
Sahihain.
One, Bukhari narrates,
alone. Sorry.
One of them Bukhari narrates, and then
one of them,
sorry, 2
I was gonna say,
So sorry, there are 4 of them that
come in the,
math doesn't add up. So I didn't hear
he says that he says that the bin
Allah says that the sheikhin,
narrate one of them and Bukhari,
narrates 2 of them, and Muslim narrates 1
of them, and the rest of them are
found in the other, the other collections of
hadith. And so,
had had a very close and personal relationship
with the Messenger of Allah sallallahu alaihi wa
sallam,
and with his family
and so,
he came
to wake up the prophet sallallahu alaihi wa
sallam or to at least alert him get
his attention for fajr.
And so,
and there's no harm in saying to wake
him either because Rasool Allah sallallahu alaihi wa
sallam habit, alisa to sound to wake up
for tajjud,
and to and after the tajjud time was
over, to rest a little bit before,
before getting up for for for Fajr.
So he came to the messenger
to
alert him with regards to the Fajr prayer,
and say the Aisha
she asked him something which occupied him. She
asked him to do something or asked him
some question,
which occupied him,
for a longer than anticipated amount of time
until,
they were well into the
well into the time of Fajr.
And so when Sayyidina Bilal
was finally able to go to the Messenger
of Allah sallallahu alaihi wa sallam,
He again alerted him
to,
the fact that it's the Fajr time, and
when he didn't get a an answer,
he just repeatedly
would call again to the prophet sallallahu alaihi
wa sallam again and again.
And the messenger of Allah sallallahu alaihi wa
sallam didn't come out immediately, took him some
time to come
out. And so when the Nabi Sallallahu Alaihi
Wasallam came out to the people,
said Nabiullah
as if to explain
why things didn't go like according to the
normal plan,
this morning, he informed the messenger of Allah
that said, Aisha,
she had asked him for some things which
occupied him,
more so than he thought they would,
until
the time became well into the Fajr time.
And,
then he asked the messenger of Allah Sallallahu
Alaihi Wasallam why it was it took him
so long to come out.
And
he,
whereby he asked, oh messenger of Allah,
that you've come up quite a bit after
the rise of Fajr.
And the messenger of Allah sallallahu alaihi wa
sallam
said,
Prophet answered the question
by saying that,
he was asked why, you know, why it
took so long for him to come out?
And he answered the question saying that I
was praying the 2 rakas of fajr.
That's what took me so long. He's expecting
some immediate response, but it took him
a couple of minutes to get the response
to the Messenger of Allah Sallallahu Alaihi Wasallam
said I was reading the 2 rakaz that
are, before Fajr.
And,
Sayed Nabi'lalik
was amazed
and said, You Rasoolah, but it was quite
a bit in the Fajr time.
Meaning what? Like, shouldn't you have just come
out and prayed the prayed the prayer,
out of fear of missing it or delaying
it? Because the entire message is waiting. One
of the things you have to understand in
order for this to make context. Right? The
message of the prophet isn't like IFS or,
like, MSI or whatever. Where they have like
a board on the thing that says when
the prayer times are and if the imam
is, like, 15 seconds later, everyone starts itching,
you know?
It's it's not like that. The actual sunnah
is not to have a, like, a time
board, like it's a hockey game, like it's
a Blackhawks game. What is his actual sunnah?
The sunnah is whoever the imam is when
that the Adhan is called, and when the
Adhan is called, the people come to the
masjid, they pray these sunnah and they wait
in their place.
And when the imam comes out, that's when
the salat happens.
So it's not, I guess haram or bida
or whatever
to have these times as a general consensus
so that people can efficiently turn when they
come to the Masjid, especially given that people
live far away and whatnot.
But the actual sunnah is what?
Is that the time of the salat is
when the when the imam comes out. It's
not it's not the arbitrary third
3rd time.
And so the Messenger of Allah Sallallahu Alaihi
Wasallam him having delayed,
means that the entire message is waiting for
him.
And so,
so Sayyidina Bilal
when he heard that he said he was
praying his 2 rakaas of sunnah, he said,
Then
he
says that, like as if
to understand, like I'm trying to understand, he
said that it was but it was very
late, like you prayed your 2 rakats, but
it was very late. And the messenger
said,
if I was any later, I would have,
I would have prayed them, anyway,
and I would have made them even more,
I would have perfected them more and prayed
them in an even more beautiful way, meaning
I would have taken longer
in my salat.
And Ibni Ruslan, who was one of the
old Muhaddithin
and one of the,
one of the commentators on Abu Dawood.
He mentions
So,
what ibn Alan he mentions, he says the
reason he the prophet
made it, so that if I was even
later, I would have prayed them longer is
is what,
because a person because
imagine the time to pray those 2,
rakaz is when the time of Fajr comes
in, which will
their hadith will come with regards to that,
later.
So the prophet
is if to indicate that it's more befitting
for the person who prayed them later than
they should than than they should have been
prayed, that that person should be a little
bit embarrassed and shy,
and,
admit in front of Allah that they didn't
do it correctly,
admitted that they fell short,
in in in, delaying the prayer from its
first time,
and feel bad about
being deprived of its full virtue and blessings,
and that such a person should give Sadaqa
or manumit a slave or do some other
good deed in order to make up for
it. So Ibn Ruslan says that this is
the way that the elders used to be.
This is the way that the first generations
of Muslims used to be. That's how they
used to,
they used to approach,
the deen, those people whose hearts were awake.
He says, nowadays,
people, their their,
method of dealing with things is the opposite.
He says that they they they get busy
with the affairs of their dunya, and they
delay their prayers
away from the the the first time, the
beginning time,
of the prayers, and they actually will delay
them all the way until the end times.
And then when the time is about to
run out,
they,
they'll just do the obligatory parts of the
prayer, and they'll skip the sunnahs,
And, they'll read less than they usually read,
had they prayed in the beginning of the
time, and they will leave making zikr after
afterward,
the remembrance of Allah Ta'ala, and they will
not,
be at peace when they when they pray.
And this is exactly, Bina Rasalhan says, this
is exactly what Allah describes as prayer over
the munafiqas.
That they,
they just peck 4 pecks,
Meaning what? There's 2 rak'ahs for such as
us. It's like a chicken is pecking pecking
something of the, off the floor. They just
peck for pecks, and they don't remember Allah
in in their prayers except for
very little.
So this is an insight into the how
of the Prophet Sallallahu Alaihi Wasallam and how
he used to approach
his worship.
It was a chapter with regards to the
sunnah of praying the 2 rakas before fajr
likely.
And the explanation of what should be read
therein
and the explanation with regards to when their
time is.
Between the adhan and between the from the
prayer, from the fajr prayer.
And it's hadith narrated both by Bukhari and
Muslim. And in one of the two narrations,
it's mentioned that he would pray,
2 rakas of Fajr, meaning at the crack
of dawn, and he would lighten them,
so much so to the point where I
would wonder,
if he even prayed the entire or he
read read the entire in that in those
2 rakas. So this is the and the
and the Maliki Madham,
considered
that the sunnah method of praying the 2
rakas before
before the prayers.
How?
How?
That he would that the sunnah is to
pray or to only read Fatiha in them.
Who said that?
You're Toby?
Malik,
put your Toby down.
You're Toby doesn't know about Dean.
That was Malik's opinion.
That is not the Hanafi opinion.
Hanafi opinion is that you should read a
short Surah, but both of them are in
general, in agreement that they're they're not supposed
to be long
long rakas. And,
so the sunnah is not to make those
2 rakas long. Rather say
the is wondering, did he even complete the
and
the?
It's an indication that it's short.
And then the the the different details, you
can learn them from a fit class.
People ask, you know, they're like, who about
the cafe school? What about the I don't
know. Why don't you why don't you go
to, like, a Lazar and ask them, you
know,
like, am I am I, like, Taco Bell
that you should one person wants a bean
burrito and the other wants a tostada. I
should make everything for you and, like,
whatever. And, you know, it's difficult for people
to drive to Lombard, you know, from Villa
Park or from Glendale Heights. And,
and they then then they want, like, one
stop shop for everything.
I've been going, like,
get weird heat rash in different places in
Africa and Asia in order to find out
some of this stuff, you know?
Go go go go go go figure it
out. I'm sure there there are many who
can teach you those things.
But but but the the the details you
can learn from
the point of mentioning these things in the
context of this darsus is is not necessarily
the fit of it, which the details may
be a little bit up and down, between
the different ulama. But that a person should
strive to achieve the sunnah of the
prophet in order to gain the anwar and
the spiritual benefit from these things.
So the the the say that
Aisha radiAllahu anha in one of the narrations
she says, she said that he would pray
them so lightly that I would ask myself,
did he even finish the Fatiha?
And in the narration of Muslim,
that he would pray 2 rakas
of Fajr, meaning the 2 sunnas
of Fajr,
as just as you would hear the adhan,
right after the adhan. Meaning they were in
the beginning of the time.
This is also another issue. This is also
another dispute between the when should the the
jamat happen? What's the ideal time for the
for the for the congregational prayer of so
the
they say it should be in the beginning
of in the beginning
time or earlier in the time, I should
say. Not like right at the beginning, but
earlier in the time because of the
the prophet
he was asked about what is the best
of deeds. He said that the prayer at
its beginning time.
And then the Hanafis,
they have the the they say, no. It's
better to delay
it. From the benefits of delaying it later
on is what? Is that, more people can
come.
It's easier for more people to make it.
And,
that's why, like, in some places, Like, I
remember in Turkey,
praying fajr. And when you're done with the
after
the the, you actually walk out of the
Masjid and you'd see the sun.
That's how late it's prayed. And they they,
give us a proof for their
position, the hadith narrated in and other books.
That that, delay the fajr,
and receive more reward.
It's more great in its reward.
And, the Maliki school tries to make tatbif
between them. The fajr has a a and
isfar. The first half of Fajr, it's, like,
very similar to nighttime when you go outside.
The second half of Fajr is very similar
to daytime. You can see everything, you just
don't see the sun. The sun hasn't risen,
but it's more or less like daytime.
So
the jamat happens that you pray in the
dark part and you should finish by the
time it's light.
The light starts coming out.
But, these are these are again differences of
opinion. The point is is that what you
can follow any of these
any of these paths, but a person should
have their their their
their their,
you know, their program together. And at any
rate,
the rua'i of Muslim,
it mentions that the time that these 2
rakas are are to be prayed is at
the beginning.
It's at the beginning.
Obviously, only someone who's awake at that time
will pray him at that time. And the
person who has at the time that the
adhan, this means that what is a sunnah
to have
at the time the Adhan is called, which
is only who's the only person who would
do that? It's the one who actually woke
up and prayed tajjids from before.
As the as the would give the adhan
for the subhih prayer,
he would, start to pray 2 light rakas,
and it's narrated both by Bukhari and by
Muslim. Idah here is
is
translated often as if, but it's more like
when.
It's if, then it's conditional
in the sense that, like, when something happens,
then the other thing happens.
But it's
that gives the impression that it's just eventuality
it's going to happen. Whereas like low is
something that
may happen, may not happen, you know, in,
you know, it may happen, may not happen.
So if you're talking about a hypothetical situation,
you'd use low. Here, it can be translated
as if and when interchangeably.
And so we read that, say, the has
said that when the would give the adhan
for for the fajr prayer,
and the the Fajr prayer time would begin.
The prophet
would read 2 light rakas.
And then in the narration that that Muslim
comes with, the wording of the narration of
Muslim,
he said she said
that the messenger when
the
when the dawn broke,
he wouldn't pray anything other than 2
light rak'ahs.
Meaning what? Other than these 2 rak'ahs and
they're also light, there's no salat.
There's no salat between between
the adhan and the iqam other than them.
So So if you're done with them and
you have some time, go read the Quran,
make some dikr or something like that. Don't
don't pray more. There's
no blessing in them because the messenger
sallallahu alaihi wa sallam didn't do them. To
the point where the Fulkallahu alaihi wa sallam
didn't do them. To the point where the
Fulkallahu alaihi wa sallam have a difference of
opinion, Malik even considered if you prayed your
2 rakahs from home that you shouldn't even
pray the tahitul masjid, you just come and
sit down in the masjid. And for that
reason, I I tell people don't pray them
at home. Pray them in the masjid because
that way you at least pray 2 rakas
before sitting down and don't put yourself in
a awkward spot where it's not the sunnah
to pray anything other than those 2 rakas,
it's also not the sunnah to just sit
down without having prayed,
without having prayed anything.
And it's not a nor is it a
time of for
for either.
Hadith both are Bukharim Muslim as well. Again,
this is not a fiqh Darz.
Rather, this is the the this is a
a Darz with regards to, obviously, the other
things we mentioned them because there's benefit in
them. Uh-uh, but it's a Darz with regards
to the
the spiritual teachings of Islam, and spiritual teachings
of the Messenger of Allah, the spiritual path
of the Messenger of Allah Sallallahu Alaihi Wasallam.
And fiqh is definitely
knowing fiqh and doing things according to the
fiqh properly is definitely a big part of
that of that path,
but, it's not everything.
And so here we see when you
wonder why is it that that if it's
a book about the spiritual teachings of Islam,
why is it telling us about the 2
raka' before fajr? We already know that
sunnah. But you learn so much about the
prophet sallallahu alaihi wa sallam, his his orod,
his spiritual practices,
his his his his worship from this.
So, Sayna Abdullah ibn Umar Radhi Wa Ta'ala
Anhuma,
who's the brother of the Hafsa Umar Mu'mineen
Radhiallahu Anha.
He narrates that the prophet
his habit of praying, the Hajj is to
pray
2 by 2.
2468.
His his his habit was to pray Rakaz
is 2 by 2
until,
until the the,
the the the dawn is about to break.
And,
at that time, he would pray 1
of wither.
Obviously, it's a again, like, amongst the
Hanafi said that the wither should be prayed
3 in a row. That's fine.
At any rate,
he he
he would pray the wither afterward when he
felt that the sun was the dawn was
about to break.
And,
he,
after the dawn would break,
he would, pray
2 rakas,
before praying the the Fardh of of Fajr.
And those 2 rakas, when would they be
prayed? He says,
that, they would be prayed in such a
way that as if it's as if
the Avan was still,
was still in his,
was was still in his ears, meaning it
was still being called. Meaning, right after the
Avan ended. Hafez bin Hajr, he he his
opinion is that the meaning of,
is that,
here the word adhan means
So he would he would stand up for
it right away once the was done as
if it was
the was called for the prayer.
At any rate, both of them, the functional
meaning of it is the same, which is
that what when the time of Fajr comes
in, that's the time that these 2 rakas
should be prayed, and there's no salat,
thereafter,
until,
until the the until the the the sun
rises off of the horizon.
And so he said, Abdullah bin Abbas radiowaratalalalahu
alaihi wa sallam, he narrates it.
That, the Messenger of Allah sallallahu alaihi wa
sallam,
when he would pray the 2 rakas,
before the subhah prayer,
he would hear him
read from Surat Al Baqarah,
and
the second one,
and then different narration, the same hadith until,
he would read the ayah,
from Ali Imran to Allah. So
what's the point of this this hadith
being brought in this Ba'ab as what is
to say that it's not necessary also that
he only read
the Fatiha.
Rather him only reading the Fatiha was what
what
said Aisha would observe.
Or reading so fast that she would wonder
if he he read the Fatihah or not,
but sometimes he used to he would also
read other ayat with the with the prayer.
Some of the Fakaha say always, some of
them say whatever,
say say say no to someone not to
read, but these are options. Nobody says that
he only did 1 or only did the
other. There's a preference between the bukha have
or one or the other.
So the
said Abhureira radiallahu narrates at the Messenger of
Allah Sallallahu Alaihi Wasallam,
he read in the 2 rakas,
before Fajr,
in the first of them,
And,
Sayna Abdullahi Niyammar Radiallahu Anhuma also says that
I observed the prophet Sallallahu alaihi wa sallam
for a long time, almost a month,
that that whenever he would pray his 2
rakal before Fajr,
he would
read
and
And, this,
this is
a combination that's not only in the 2
rakas before fajr. Rather, if you read the
hadith of the prophet sallallahu alaihi wa sallam,
the 2
rakas of
of Tawaf and Hajj. This is also a
sunnah that he used to pray at that
time. And it's also narrated that he used
to read read these 2 surahs and the
2 rakas of before taking Iran as well.
And there's probably more,
more places in the sunnah maybe when you
take make note of it, like make a
like a little Kitabja, like a little
Rusalah of, like, all the places where where
the prophet
has mentioned that he used to read these
2
Suras.
And these are all occasions
the thing that they have in common is
what? They're very important occasions where there's not
a lot of time.
And it's a proof that a short prayer
doesn't need to
be devoid of meaning, or be after meaning,
or even light on meaning.
And
the is what?
Say, oh, people of disbelief,
I don't worship that which you worship
nor do you worship what I worship
nor do I worship what you worship,
nor do I worship what you worship.
You have your deen, I have mine.
I'm not interested in what you have. If
you're not interested in what I have, that's
your problem. I'm not interested at all in
what you have.
And this is
this is a one of the foundations and
the pillars of Islam. Many Muslims, unfortunately,
they don't they seem to be
estranged from this understanding,
which is what? Islam is not doesn't teach
you to live in a cave. If somebody
else has a good idea, if they have
a nice app on their phone, if they
have a better way of, you know, making
the efficiency in the catalytic converter and and,
you know, in a car's exhaust, you know,
better work better, whatever, it's fine.
Wisdom is the last property of the believer
wherever he finds it, he has more right
to it.
Stop that.
However,
however, when it comes to ideas with regards
to deen,
we don't we don't take advice from drunkards
and pig eaters.
We don't take advice from people who, who
have no concern about the lineage of their
children. We have no advice for we have
no concern for taking advice from people who,
you know, people who essentially worship material things.
There's no spiritual insight that they have to
offer us that we're gonna consider to be
of any value.
This is this is from the from the
simple teachings of the deen.
And,
unfortunately
unfortunately,
many people have this kind of ajeeb, like,
yearning for acceptance. And this surah is, like,
completely the opposite.
It's like, you know what? You're not gonna
accept us. We're not gonna accept you. If
you wanna learn about our deen, we'll tell
you about it. Right? And, you know, we
might, for whatever, some other reason, like, just
to try to understand where you're coming from,
we will, you know, understand something about your
din, but we don't see value in it.
Doesn't mean that we don't see value in
you as people, doesn't mean that we're gonna
disrespect you or be unjust with you or
kill you or whatever. We just don't you
know, who's a person is gonna tell me
that there's 3 gods, we don't that's not
that's not something of much value to us.
And so this is something that the messenger
of Allah Sallallahu Alaihi Wasallam would repeat again
and again. Imagine that the 2 raka'as of
tawaf, those are the only 2 further rak'ahs
that are further by the consensus of the
ulema
that are not the 5 daily prayers.
Because without those 2 rakahs, the is not
complete.
So the same the same
of the of the itself,
is is the same
for the for the 2 rakas that are
part of that that they're also. They're actually
they're from the obligations of deen.
But, you know, you're not gonna you're not
gonna have a
is gonna get jammed. Imagine the prophet read
Surah Surah Al Baqarah and Surah Al Imran
in the in those places. I mean, he
did stuff like that in Hajj, but like
what? Like the Miqdua,
like in for the amount of time it
takes to read Surat Al Baqarah, like on
the side from the Jamarat.
People can congregate on the side. It's not
gonna cause a problem because everyone does a
stone at once anyway, and it's not a
it's not like an enclosed area.
Right? The prophet stood the whole time in
in in Alafat and he made dua the
whole time, but just because there's no jostling
or anything over there. At this point, there
you can't if the prophet
read really long Surah's, it's gonna cause, like,
epic traffic jam in the Haram shayef.
So it was a time to pray and
then,
move along.
And so what did he choose?
He chose
People should read that, they should understand it,
they should it's inside of their heart. There's
a lot of in it, and there's a
lot of clarity in it. And, people are
like, oh, well, that sounds really negative. It's
not about being negative to other people. It's
about not gaslighting yourself, and it's about,
you know, keeping your sanity that that the
din is the din and istahaq,
and, just remembering that.
That someone who squawks and masquerades as having
the truth and somebody who who, you know,
tries to convince you that
worshiping a monkey or worshiping
a a a human being or whatever
is is a replacement for for submitting to
the
who created the heavens and the earth from
nothing. This is not a really much of
help to you or them.
And the second is which
is such a beautiful,
also such a beautiful,
you know,
set of words from the Quran. All of
its words are beautiful, but so simple and
so,
amin in its benefit, and so general in
its benefit.
Let's say that that that Allah is 1.
Allah, so he's he's one, meaning there's only
one of him, not not the number one,
but there there's only one of him.
That Allah who is not who is not
affected by time,
that Allah who everyone needs and is in
need of no one, that Allah who's not
affected by time or by circumstance.
He was neither he neither gave birth nor
was he born.
And there's nobody like unto him.
And so this is also this is also
an insight to the how of the Prophet
sallallahu alaihi wa sallam, and it's also part
of the spiritual teachings of the Rasul sallallahu
alaihi wa sallam.
That is more than we that we get
from this baab more than
just the, you know, the basic 5th. Everybody
knew that those 2 rakas were
were were sunnah anyway. So
people more often than not, this is opinion
of Malik the, you know,
The opinion of Malik
that
the middle prayer is fajr.
Generally, the they prefer
for their whatever whatever other reasons,
But Malik said that the the time of
and the time of
is. So when you join prayers, you can
join and you can join
You don't join Fajr with anything. It has
a completely separate,
prayer time.
And so from from from that point of
view, it makes sense. And,
for me also, what I've noticed is that
the prayer that most people waste its time
is is is Fajr.
People people when they wanna get on there,
Dean, the last the last prayer most people
have hard time bringing into into schedule and
not missing is what? It's fajr. It's difficult
to wake up at that time.
And so,
the person who,
wakes up,
there are many people.
It's difficult for them to wake up and
pray those 2 rakahs. Then thereafter, if you
ask them to pray 2 rakahs before that,
that's even a greater
because a person at first just wants to
pray and then crash back to sleep, make
bare minimum,
pray super short fajr, and then go back
to sleep. Whereas the sunnah is that the
the I mean, one of the opinions mentioned
of the in the in even the
the commentary we're reading that I didn't mention
from before is one of the hikmas of
the 2 rakas of
of of fajr before fajr being light is
that it makes more time for the
which is the longest of of the 5
daily prayers. If you pray it according to
sunnah, it's the longest of the 5 daily
prayers. And the reason is 2 rakas is
because it's the one in which the most
Quran is recited.
So the idea is that that that these
2 rakas, they kind of you know, the
hadith of the prophet
that there are 3 knots tied over the
person when they're sleeping,
and the first one is untied when a
person mentions the name of Allah to Allah,
and the second one is untied when a
person makes,
and the third one is untied when a
person prays.
This means what? It prepares the person so
that their for the salat is not not
wasted in in, like, just waking up from
slumber.
Rather, it can be prayed with its its
due dignity and it's with its in its
in its, Masoon and its its Sunnah way.
All of us tawfiq. Allahu'ala accept it from
all of us.