The Quran & Inner Dimensions of the Prayer
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Channel: Navaid Aziz
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Somali masala Welcome to the Ramadan countdown sessions they'll be from now until inshallah around six o'clock
inshallah will be three sessions of roughly 15 minutes with 10 minute breaks.
Our speaker today is shifting away disease from Canada
and he's a graduate from the Islamic University of Medina.
He has visited the machine numerous times and delivers lectures and seminars worldwide.
Just a few non announcements inshallah before we start if the brothers can please move us forward us as close as possible to the stage.
Secondly, if you have parked in the car parked, please make sure that you are not blocking anyone outside. Thirdly, if you can please ensure that your mobile phones are on silent.
Without further ado, we'll start the first session
Bismillah al Rahman al Rahim al hamdu lillahi wa inna who on istockphoto when I was a villa Himanshu Rai and fusina woman sejati Imani Anna, Maria de la dama de la la, la la, la la la la la la sharika shadow Juana Mohammed Abdullah Rasulullah sallallahu alayhi wa, and he was sorry, he was seldom at the Sleeman kathira Yeah, even Idina hamanako la casa Casa de vida de Mouton, Illa, one two Muslim on Yeah, you Hannah Sakuraba como una de Kanaka calm enough. Suma Haider. Alcala caminhadas. Oh Johanna Java seminoma D. JOHN and Kathy are on one Isa, what's a cola Hello vitosha Luna B he was in aloha Karina la cumbre Kiba Yeah, Yolanda Dina? Yeah, you wanna Nina hamanako la colo Colin Sadie de
Lucia la cama muy loco moco loco de novo con woman UTI la hora Sula, who forgot the first frozen avina my dad for inasa Cunha de kita boleh his Panama Canal Heidi Heidi Muhammad sallallahu alayhi wa sallam, or shuttle ohmori Masha to her Wakanda modesetting VEDA wakulla la la, la la la la la Suma film about my dear brothers and sisters as salaam alaikum warahmatullahi wabarakatuhu.
without a shadow of a doubt, the most beautiful Ramadan's I've ever spent in my life were in the city of the Prophet Muhammad sallallahu alayhi wa sallam, and there was just something in the atmosphere in the city of Medina in the month of Ramadan, that just naturally brought you closer to Allah subhanho wa Taala. It might have been the beautiful recitation of the Quran in elementary the Naboo. And praying, you know, Salatu Torah, we would literally millions of people that are there, or might have had something to do with the generosity of the people, where you would be walking on the pathway to the masjid. And people would literally come and drag you and grab you by the hand to make
sure that you would have thought by them. And this man, this generosity was further manifested, that if you were stuck at a traffic light, close to authority, people actually had prepackaged, you know, dates and water and some other small snacks that they would give to you at the traffic like just in case you had to break your fast while you were still in the car. And when they think back now span a law, not being able to spend those automobiles in the city of the province of Allah while he was alone. It just makes me sad, you know, to be away from the pi D, the righteousness and the great welcoming of Ramadan that was in that city. It makes me sad. Now one of the mechanisms and one of
the mechanisms that I've used to cope with that though, is how I prepare for Ramadan. Now, right in Medina, Ramadan was just something that happened, you were just a part of the program. But living in the West, I believe that Muslims need to anticipate Ramadan and need to prepare for Ramadan before it even begins. And that's one of the things we're trying to achieve with this seminar that even though Ramadan is more than a month away right now, we want to prepare to the best of our ability to make sure we maximize Ramadan. So the way I want to break down our discussion for the next three sessions in the lines either is to focus on you know, four main subjects. Number one is talking
about objectives of Islamic law, what we call Mikasa, the Sharia and then what are some of the objectives of fasting. Then the second objective, the second thing that we will be discussing about are the objectives of Ramadan itself. So from the objectives of Ramadan is the reading of the Quran is praying and is fasting. So we'll be individually discussing these three components of Ramadan and how we can maximize them. And then in the last session within the heats other we'll be talking about practical steps that can be taken to take advantage
This thermal bond and what are the things you should do? And what are the things that you shouldn't do? So one of the things I want to make a disclaimer for right off the bat, is that we're not going to be discussing a lot of work. For people that are looking for the fix of Ramadan, and the field of fasting Alhamdulillah, you know, you can just go to YouTube, go to the green lane, mustard channel, and there's multiple speakers that are presented about the physical fasting that you can study over there. A lot of this seminar is about practical steps that you can take to make sure you get the most out of Ramadan. So let us start off with the objectives of Islamic law. When you look at
objectives, Islamic law, this is something that scholars have discussed so that we can understand the things that we do in Islam, right. So they said, when you look at Islamic law, the Sharia came to preserve five key things. It came to preserve life. It came to preserve the deen it came to preserve intellect, it came to preserve wealth, and it has come to preserve honor. So if you were to look at each and every single commandment in prohibition,
if you were to look at every single commandment and prohibition in the Koran, you would see that it ties into one of these five things, or in fact, multiple of them, either the protection of life, the protection of the the protection of intellect, the protection of wealth, or the protection of honor, and each and every single commandment and prohibition is going to fall into it. So now when you look at something like why is alcohol prohibited? You understand that the direct correlation is with the preservation of one's intellect primarily, and then the preservation of one's Deen and one's wealth, and so on and so forth? You look at the prohibition of killing in Islam, you know, why did Allah
subhanaw taala make killing How long? He made it? How long because life is very sacred in Islam. And the way you do that is by prohibiting killing. So this is the way the concept of objectives of Islamic law actually works. Now, when the scholars of Islam actually discuss this topic of nakasu, the Sharia, their approach was more in terms of prevention. So they were looking at what are the things that the Sharia came to protect, and everything that is left over will be attained. With the scope of our discussion, I want to think about what are the things that we're actually looking to attain in the month of Ramadan? And then by default, anything that is not attained then we should
refrain from in the month of Ramadan. So now what is the introduction that Allah subhanaw taala gives to Ramadan in the Quran? The introduction he gives his shadow Ramadan and levy on Zilla v. Hill Koran, that the month of Ramadan is the month in which Allah subhanaw taala revealed the Quran. So Allah subhanho wa Taala. Right off the bat, he tells us that one of the main objectives of the month of Ramadan is the Koran. But is this the only objective? And is this the primary objective? Perhaps not. In fact, there are many multiple objectives. And this is where we want to ask you from your understanding, what do you think are some of the things that Allah subhanaw taala wants us to
achieve through the month of Ramadan? So he wants to share some answers with me? What does Allah subhanaw taala want us to achieve? through the month of Ramadan? I gave you one of them to get close to the Quran. Go ahead. Sorry. Excellent. So let's define what Allah wants us to attain taqwa. You're gonna see the exact same thing. Okay? But Allah subhanho wa Taala wants us to attain more. And this is where I want us to use our minds that the more you understand the objectives of what you're trying to achieve, the more you're actually going to start thinking of Okay, how do I achieve those goals now? So besides taqwa, and besides getting closer to the Quran, what else does Allah
subhanaw taala want us to achieve?
self control fantastic Allah subhanho wa Taala wants us to learn self control. Hover kids over here. What do you think Allah subhanaw taala wants us to achieve in the month of Ramadan?
does Allah subhanaw taala want us to learn how to be generous? In the month of Ramadan?
Do should we share our food at a third time with people? We should go ahead What are you going to say?
help the poor people. Good. How about you? Sorry.
Increase your diamond Exactly. How what's one of the things that we can do to increase our Eman?
Can you think of something what can we do to increase our demand in the night of Ramadan? What do we come and do in the masjid?
You come and pray right so in the night of Ramadan, you come and pray thoroughly. So one of the objectives of Ramadan is to praise the Lord to taraweeh right?
becoming steadfast
refrain from piety.
Refrain from sinning and piety. Basically rephrase taqwa. Pretty much. Okay, so now you get the idea that Ramadan has multiple objectives, and now shakeup no samina Rahim Allah. He has a very interesting he has a very nice book called majelis of avant, you know, the sittings of Ramadan. And this is something that one of his students compiled on, you know, our daily program that she from North America mahalo, right
And when you go through this book you'll see the shape of the famous law. He highlights multiple objectives that people should have in the month of Ramadan. So besides taqwa besides praying in the masjid, it's a lot better way besides fasting. One of the things that he recommends the highlights in this book is the topic of generosity. And you'll see that generosity is you know, extremely highlighted and the month of Ramadan. So, in terms of sharing our food with people in terms of making sure that people have you know, food and clothing for eat in the calculator, making sure that you know, in the month of Ramadan, you give as much Sadako as you possibly can. So, that is
something that is highlighted. So, on an individual level, what is good to do is think about what are your personal objectives in the month of Ramadan, that Allah subhanaw taala has given us so many avenues of higher that each and every Ramadan, you should try to focus on a few of them and perfected them and then you move on to the next Ramadan, you move on to something else and you try to perfect those. So on an individual level, inshallah, perhaps at the end of today, think about what are your personal objectives and how are you actually going to fulfill them. So now getting back to the first thing that Allah subhanho wa Taala introduces to us through the month of Ramadan,
it is the month of the Quran. Now in terms of the benefits of the Quran, multiple lectures have been given. But I want to share a very interesting perspective with you. And this is actually gets you to think one of the great scholars of the past by the name of Islam, one of the risk causes passed by the name of him. He uses the following Hadith to talk about the virtues of Ramadan as the virtues of the Quran. And I want you guys to think, how did he tie this hadith in to the virtues of the Quran? He says, One day the Prophet sallallahu alayhi wa sallam was sitting in the masjid and a man comes and says to him, as salaam aleikum, the Prophet sallallahu alayhi wa sallam responds by saying 10 a
second man comes in and he says the salaam aleikum wa rahmatullah to which the Prophet sallallahu alayhi wa sallam responds by saying 20 a third man comes in and says a Salaam Alaikum warahmatullahi wabarakatuhu and the Prophet sallallahu alayhi wa sallam responds by saying, 30 How did he even know how to use this hadith to talk about the virtues of the Koran? Can anyone tell me?
Go ahead.
Okay, and then he would have put the two together. What do you get? So what is it nasm trying to say? So what you've said is correct, but it's like half the answer.
multiplied even more. So in terms of the Quran itself? Yes, that's exactly what he's trying to prove to us that in the hadith of Abdullah Abdullah Abdullah, I would say Sahil Bukhari, the Prophet sallallahu alayhi wa sallam he says, that for every one of you recite of the Koran, you will have that and 10 times it, and I do not mean that Alif Lam. Meem is one half but rather Alif is one half lamb is one half and meme is one half. So in reciting Alif Lam Meem from the Quran, Allah messenger sallallahu alayhi wa sallam says you will have 30 hessonite you'll have 30 good deeds. Now those 30 good deeds is the equivalent of someone saying Assalamu alaykum warahmatullahi wabarakatuhu so this
long sentence in you know me the peace blessings and mercy of Allah, I know it's gonna be upon you. It has the equivalent amount of reward, as does the statement as does just reciting Alif Lam me from the Koran. So this should show us you know how great the virtue the virtue of the Quran is that Allah subhanaw taala has prepared this Koran to be one of the most blessed forms. Now I want to share a second interesting fact with you when it comes to the Koran. scholars of the past have mentioned that by far the greatest form of Vicar that can be done is the recitation of the Quran. The greatest form of Vicar that can be done in a general sense, is the Quran. So in other specific
instances where other other gods or other adkar are more virtuous, like after Salah, there's a specific icon that you're supposed to make. You shouldn't recite Quran at that time, I'd rather focus on those of God that is specific to the Salah. But if you're in a time where there are no specific quarter legislated, than the best perform of Vicar that you can actually perform is the recitation of the Koran. And I believe a lot of the people would take this for granted. A third interesting thing that you should know about the Koran. You know, we live in a day and age where people have a crisis of faith, where people no longer identify with the religion of Islam, and
doubts start to come into their religion. When you look at how the scholars of the past approach this topic, they approach it through their relationship with the Koran. So peoples when they looked at their own individual level of Eman, they would always look at how much are you, you know, engaged with the Koran, and that is why I've delivered Masuda de la honoring the statement that is attributed to him that he says that if you love Allah subhanho wa Taala you will love the
Koran. And if you find yourself that you don't love the Quran, then know that you don't love Allah subhanho wa Taala. So what he's saying here is that in order for you to protect your faith, you have to have that relationship with the Quran. Now, this is a scary reality for a lot of us, because we may not have a daily reading of the Quran like we're supposed to. But what's happening over here is that crisis of faith that we usually identify as someone stops praying, or shaves their beard off or takes off their hijab, or something of that nature. That journey had already began when people stopped reading the Koran on a regular basis. So that's something to be very, very cognizant of that
Allah subhanho wa Taala he rejuvenate our faith in the month of Ramadan, through the Koran. So the more you read it, the more your Eman increases, and that is why on a communal level, the community becomes, you know, righteous if you want to call it that, because the Quran is being recited in the mustard throughout the day in the night. So people are coming to listen to the Quran, people are coming to pray with the Quran, people coming to contemplate to the Koran people are coming to revise the Quran and that is what is happening and that is why the level of piety increases. So when we talk about protecting faith, there has to be a relationship with the Quran there there has to be a
relationship with the Quran there. Number four when it comes to the Koran. There's three types of things that should be done with the Quran. Number one is the recitation of the Quran. Number two is understanding the Koran. And number three is implementing the Koran. So these are the three levels that you want to make sure you have with the Quran. So it's not just about reading the Koran from cover to cover, but you should also understand it and have an emphasis on implementing it. Let us start off by reading of the Quran emammal corto be one of the famous scholars of the year. He talks about the lazy reading of the Quran. He says someone that finishes the Quran once every 40 days,
then this is someone that is extremely lazy. This is someone that is extremely lazy. I remember the first time I came across this statement, I thought to myself panela what are the manual quote to be Rahim? Allah say, if you looked at our state, that, you know, if we're fortunate, we'll finish the Koran once or Ramadan. But for a lot of individuals, they may not even do that, you know, they may finish the Quran once in their lifetime span Allah, and then they have a party with the you know, of finishing the Quran. And then that's it, they never want to want to do it again. What would he say about that, if you see that once every 40 days is, you know, for the lazy people, what would happen
in our day and age? So what we look at is how did the predecessors interact with the Quran on a regular basis, it was even if they would just read a little bit, it was something they would do frequently. So every single day, there's a portion of their day where they're just reading Koran. And this is our first practical step that we want to take that when you look at the Koran, it's not something that you can jump into right away mean that someone hasn't approached the Koran the whole entire year. Now the month of Ramadan comes, they're like You know what, I want to finish the Quran in the month of Ramadan. tofik from Allah subhanho wa Taala generally does not work like that. But
individuals that have a relationship with the Quran, even before the month of Ramadan, then they're able to complete the Quran in the month of Ramadan. But if you don't have that relationship, it's going to be extremely difficult. So one of the first things we should start thinking of is how can we implement a regular reading of the Koran throughout our day, so that when the month of Ramadan comes, we're already in the flow of reading the Koran. So the first practical step I want to share with you is when it comes to our reading of the Quran, put it aside a portion of the day where it is affiliated with another action that you have to do. So what I mean by that is think about your daily
routine that you have, like you'll wake up in the morning for salado fudger. That's something that you do you go to bed at night, just before you go to sleep, you have some time. In the middle of the day, perhaps you have a lunch break at work or at school, that's something that happens every single day. So now there are certain events that are happening on a daily basis. What you want to do is tie your reading of the Quran to one of those daily occurrences. For me, something that works really really good well is either doing it right after salata legit, like I know have to wake up for a lot of budget. So the right after salata budget, once I'm done with my car, that's my time to read
Quran, even if I only take five or 10 minutes just to read, you know, a couple of pages. I want to make sure I do something rather than do nothing at all. For other individuals. You know what, after salata, fudger they're really tired. They just want to go straight back to bed. That's perfectly fine. So maybe for someone in that sort of situation. Why don't they focus on at nighttime before they go to sleep, too.
Take five or 10 minutes of your time to read Koran at that time. So each and every single night before you go to bed, you're reading like five or 10 minutes of Quran. And that is a great way to start to end your day or to start off your day. Now you can figure out what works best for you. But that is how you get into the flow of reading the Quran, that each and every single day you should not let a single day pass by except that you're reading something from the Quran.
Now when it comes to actually completing the Quran, in the month of Ramadan, Can anyone think of a proof from the Sunnah of the Prophet sallallahu alayhi wasallam where he would complete the Quran in the month of Ramadan. Can anyone think of a hadith where the Prophet sallallahu alayhi wa sallam talks about completing the Quran in the month of Ramadan?
I'll give you a Chico head we have a hand up.
accent very good. What's your name?
Mr. de la casa de Amara sent. So the Prophet sallallahu alayhi wa sallam in his final year before he was passing away. He makes note of the fact that he finished the Quran twice with with Giblin, he revised it twice with gibreel. And he also mentioned that this time, that prior to that he would only finish it once, he would only finish it once. Now this is in relation to how much Koran had been revealed at that time. And that is why the scholars mentioned over here that completing the Quran in the month of Ramadan is something very, very virtuous to do. And it is something that should be, you know, a goal of the month of Ramadan. Now, does this mean that you have to finish the
Koran insalata Torah, we know you don't necessarily have to finish the Quran in Salatu tarawih. But I think as a community is a good thing to do. Where you know, people come and listen to the Koran and they're praying at the same time. This is something that's good for the community. However, all on a personal level. This is my personal experience. I believe silica tarawih is meant to be easy for the people, it's not meant to be something that is difficult. So you have a community that is not accustomed to, you know, praying Korea, Malaysia is not used to praying the hijab, and now they finally start coming. And then we keep them in the masjid for an hour and a half to two hours. For
certain massage that works very, very well. For other massage it, it doesn't work very well at all. In fact, it may become burdensome for some people. So we want people to pray throughout the week. So a good thing to do in certain massages. And again, this method can be very different is just to recite a little bit of the Quran in taraweeh, maybe like half an hour just to make things easy for the people. And then those that want to complete the course and can complete it themselves. Individually, those ones that want to complete the course, can complete themselves individually. Now, in my personal mush did in Calgary, that's we have that scenario where you know, the nights are
very, very long, our mogilev actually is going to be starting in this years of Ramadan at around like 1005 panela. So it's like extremely late by the time we actually start, you know, Asia is like around 1140 1145 or so. And then if you start that Ali, we're starting to slowly like close to midnight, man, that's really late, Angela. So if you want to try to finish the joys and you know, recited properly, people are going to be getting home at two o'clock, and then you have to go to work in the morning. So one of the things we did in our mustard is that we don't aim to finish the Quran in Salatu tala week, but rather we recite about halfway juice, and anyone that wants to do
more than that can do more than that on their own. And that way, it's easy for the community. And we make things easy for the people so that they can come to the machine so that they can come to the machine. Here's something interesting that I didn't know from before. And that was one of the practices that imams have is that if they don't finish the Quran and slaughter taraweeh one of the things that they do is then throughout the day, meaning in silico fudger in silico modeling and in salado, Asia, they'll do a continuous reading of the Quran. So throughout the whole month of Ramadan, they're just reading the Koran in order one of the great scholars of the past, Kodama Naka,
see, he has written you know, a monumental work called alimony. And this book, alimony is a book of comparative fit. And in this book, when he talks about finishing the Quran, in the form of its Allah in the fourth Salah, he actually says this act is a Buddha. He says that this act was not known by the Prophet salallahu alayhi wasallam, nor by the companions of Muhammad sallallahu alayhi wasallam and this is something that should be refrained from that the Imam should not be able to complete the Quran in the form in salah and if they want to complete it, it should only be done in silico thoroughly and not outside of it and not outside of it. So now when it comes to the month of
Ramadan, and your individual
completion of the Koran.
If you want to complete the Koran in the month of Ramadan, you have to do about one Jews a day. And the average juris is about 25 to 28 pages or so. So now if you were to do the math, you have 25 pages, how many pages should you be reading before or after every Salah. If you want to finish the Jews in the day,
you reading five pages. Excellent. So you're reading at least five pages of the Quran before after every seller, if you want to finish the Quran in the month of Ramadan, and that's again, in affiliating your reading with the Quran with something that you have to do. So in the Ramadan time, you're not worrying about having lunch and not worrying about you know, other things you have to do before and after Salah make that a period of time for the Koran. So all you have to do is with each Silla, aim to read five pages of the Koran. And that way each day, you'll be finishing a choice, so that by the end of the month, you would have finished the entire Koran. And that is something very
blessed and virtuous. And that you can make as step number two. So the second type of reading of the Quran that you want to have is that of memorization. And a lot of times again, you know, shaitaan gets the best of us. But we come in with a lot of zeal and wanting to memorize the Quran. So someone that's you know, just starting off with Usama Ramadan time comes He's like, you know what, this Ramadan, my goal is to memorize shortall Baccarat, that is my goal to do it. And on the first day, you know, Mashallah he memorizes 10 is, on the second day he memorizes like, you know, seven is, and by the fifth day, he's like, you know what, I can't do any more. And so like one ayah and then
that's it, he can't do any more, and then he's completely burnt out. Now, why did this happen, is because you were developing a methodology, other than the methodology of the companions, or the alojado. When you look at the famous statements of the companions of the Prophet sallallahu alayhi wa sallam, their methodology in memorizing the Koran was to take it a few verses at a time, understand it implemented, and then move on to the next set of verses understand it implemented, and move on to the next set of verses. So the individual, even if he is just memorizing one verse per day, he's still going to end up completing the Koran, but at least he will understand what he's
reciting. And he will also be able to implement what he's doing just by doing one verse per day, but an individual that's trying to do, you know, 1520 verses per day, and he's not accustomed to memorizing, he's going to burn out very, very quickly. And that is why memorization has to be very, very gradual. And there's a huge wisdom span Allah like, it's amazing how Allah subhanaw taala proportion to the Quran, that in the last, you know, Jews of the Quran, we have from Surah 78 to 114. Right, that's roughly around 30 students that are there. And then in the first two and a half of joys, all you have is one surah. So let's proportion it in such a way that there's no excuse for
someone not to memorize the Quran because he wants short sutras which short if you have the whole entire 30th juice, and in fact, when you go into the 29th, and 28th, and even parts of the 27th, you'll find that the verses are still relatively short. So as long as you are able to memorize short verses, you know, you can start off from the back of the Quran, you don't have to start off from SoTL bacala. So again, aim on a realistic goal for yourself. And we'll make this practical. Step number three is that before the month of Ramadan, choose a surah that you feel you will be able to memorize and understand and implement. So a lot of the times people that are new to memorization,
just as like perfect for them, choose a few sources from rosamma, whether it may be through another syllabus as soon as the art whatever you know you choose, and then focus on understanding them and focus on implementing what you learn from those sources focus on implementing what you learn from those sources. Now the last thing I want to mention about the Koran is that in the month of Ramadan, people don't pay enough attention to understanding what is being recited. People don't pay attention, enough attention to understanding what is being recited. So you'll notice when people show up to the masjid,
if the man ever starts crying, people want to get emotional. People want to feel the emotion that the man that the Imam has at that time. But what's prevents them is that they don't have the same understanding that the Imam does. So the Imam has an understanding of what he's reciting right now, perhaps there is of jahannam or perhaps there is of death or perhaps I have something you know, very scary, and that's what's scaring the Imam, but an individual that doesn't understand what's being recited, he's not going to be able to build that affinity. So the next point I want to mention in terms of practical steps, is that find out what the plan is in the local machine that you're going
to be praying actually
If they're going to be reading a juice of the Koran per day, you want to make sure that you've read that juice in your own language before you actually come for Silla to thoroughly read that juice in your own language, before you actually come to salatu salam.
And that way, you'll have a good idea of what is being recited and naturally we'll all understand a couple of words like even if you know nothing of the Arabic language, just knowing a few words can go a long way. So in this jaws Allah subhanaw taala speaks about the story of Musa alayhis salaam and when you hear the name Musa you can sort of you know, go along with the story that's being mentioned. So that is one of the important things to do is that in the month of Ramadan, along with your own reading of the Quran, if you're not native and fluent in the Arabic language, then make sure before you come to the masjid, you've caught up with what the Imam is going to be reciting and
that you will see is going to completely transform the way you interact with salata. We, rather than it just being you know, strenuous work and exercise, it's going to be actually a spiritual journey for you that you get to experience the Quran. while praying you get to experience the Quran while praying. So that is how to interact with the Quran in the month of Ramadan. That is how to interact with the Quran in the month of Ramadan. And that interaction actually has to begin before so from now start thinking in what part of the day Am I going to allocate to reading the Koran everyday. And then when the month of Ramadan comes, make it a goal to complete the Quran. And take note that
either before or after every Salah, you want to focus on reading five pages or so at least. And then before salata thoroughly before coming to the masjid, you want to make sure that you're reading the translation of what the Imam is going to be reciting at that time of what the Imam is going to be reciting at that time. So now, let's move on to the second topic. And the second topic is the topic of Salah. And this is something I want to focus on quite a bit, that one of the objectives of the month of Ramadan is to actually increase our celox to actually increase our solar. eminent claim, Rahim Allah, he has a theory that he puts forth, which is pretty close to being a fact. And this
theory consists of two components, he says for an individual to protect his law, two things have to happen, there have to be layers to his salon and then there has to be quality to his salon and if these two things are present, then his salon will be protected. However, if either of them is not present, then there is a great danger to his salon that perhaps it may not be accepted or perhaps he may even lose it all together he may lose it all together. So now what is this theory actually state this theory of layers that have no claim lemon law talks about consists of the salon as something which is mandatory, you're part of the salon, the salon is something that is supererogatory, meaning
your son that prayers and then Salah as something that is optional, meaning your knuffle prayers. So now when you look at your Salah from these three components, I want you to imagine that each that we have three individuals one individual only praises for Salah okay this can be like the the coffee over here. Then you have a second individual he prays his fourth salah and his Sunnah prayers, and this is the water and then you have a third individual and this can be the phone. He in this individual praises for the prayers, his Sunnah prayers, and his knuffle prayers. Okay. Now when these three people are attacked by shaitaan, what's going to happen? The individual that prays his
fourth Sunnah and nothing Salah, if he gets attacked by Satan and Satan gets the best of him. He ends up losing his knuffle prayers. But his fourth prayers are still protected. Because his fourth prayers are there. Additional prayers are there. So he's protected his fourth prayers. The second individual, he's praying for the minister now when he gets attacked by a thought and his demand decreases. If he ends up losing his sooner prayers, his fourth prayers are still protected. So he's still safe, he's still within the realm of Islam. Now, this third individual, the coffee, the miskeen Coffee is only praying the fourth prayers is like you know what I'm struggling with my
faith, and I'm just going to pray my prayers, I'm not going to pray anything else. When she comes in attacks this individual and gets the best of this individual. This individual has nothing to protect their Salah. So when their mind goes down naturally some of their Salah is going to go with them. And this is what the theory of layers is all about. That the more layers that you add to your Salah, the more your Salah will be protected. Now this may actually seem something redundant that in order to protect my prayer, I have to pray more prayers and may not make sense to you. But the reality of it is very, very true. So now when we talk about the month of Ramadan, the month of Ramadan
It's so beautiful that you're naturally protecting your prayers through salata thoroughly, like an individualized prays five times a day and he might miss you know his law once in a while here or there, when the month of Ramadan comes, inshallah he doesn't miss any of his person Why? Because that extra layer of spirituality that is coming from Salatu telawi is protecting his five daily prayers is protecting his five daily prayers. So that's one element of what Nakayama Rahim Allah talks about in terms of protecting the prayer. The second element that even Hakeem Rahim Allah talks about in terms of protecting the prayer is the element of the quality of the prayer. And what we
mean by that is,
when you finish praying, you're actually meant to feel closer to Allah subhanaw taala you're meant to feel spiritually rejuvenated. And that is what the statement of the Prophet sallallahu alayhi wa sallam when used to tell bilad Allah Allahu anhu you know, give the event or a nappy hyperbola bring us comfort, the ability with the event is that the Prophet sallallahu alayhi wa sallam viewed his Salah as a tranquility, that the coolness of his eyes was in that Salah. So when it came to the prayer, the Prophet sallallahu alayhi wa sallam spiritually, he reengaged re energized, rejuvenated. And that is what the Salah does did for him. Now we want to ask ourselves, how many selas Can we say
comfortably about ourselves, that when we finished praying, we actually felt spiritually closer to Allah subhanaw taala we felt that our Eman had gone up. The reality is for the vast majority of people and to make us all feel comfortable and make sure that we're not feeling guilty right now. This is the reality for the vast majority of people that we hurry through our Salah, we rush through our Salah, and we don't pay as much attention to the Salah, as we should we don't pay as much attention to the Salah, as we should. And inshallah in our second session, this is what we're going to be focusing on. How do we improve the quality of our Salah before the month of Ramadan, so that
when the Ramadan time comes, we can actually maximize the benefit from our Salah. Now, the plan is usually at the end of every session, I leave about the last five minutes or so to ask questions. So the first session was relatively easy. And like I said, there's no real folk involved. But if you guys do have any questions, inshallah, at the end of every session, I'll take about five minutes to answer any questions that you may have. So as this session comes to a conclusion, do you guys have any questions?
Please go ahead.
Sorry.
How would you set your timetable during the day when I'm alone? If you're going to be sticking around for the third session? That's what we'll be talking about inshallah. So we'll discuss that in third session. Yep.
Yeah.
Good question.
So my understanding of the Hadith that talks about you know, the 100,000, salah and the 1000s, Salah, in Medina, and in Makkah, generally speaking, that is for the obligatory purse. That is the way I've understood that at least from what I've learned, and that doesn't apply so much so to the Noah fell and the sooner prayers that you pray. So in that situation, I think as a traveler, you're not going to be praying your Chanel purse anyways. So it is probably a better idea to focus on reading the Quran. And one of the habits, that's not a law, it's not a sin of the Prophet sallallahu alayhi wa sallam but it was definitely a tradition of the scholars of the past is that when they
used to go for Umrah or Hajj, they would try to finish one reading of the Quran While they were there. And I'll share a nice story with you. Were there any other questions by the way?
If there's no other questions, and I'll tell you the story, and then we'll we'll take our break inshallah. There's a famous Martini scholar by the name of Sheikh Mohammed has an adult and he was giving a lecture one day, and in this lecture, he's talking about how one of his colleagues is in Makkah, and each and every single day, from the heart to mockolate. He finishes the heart of the Koran. So someone in India tendencies like shape, this is impossible. How can you do a heart them of the Koran, between thought and mogilev? Like you have to break first for Australian and as well. There's no time to do that. And if he is doing it, he is not giving the coroner's proper hug because
you know, he's not going to be resetting properly. So Sheikh Mohammed has an adult he tells us, man, look, he's in Morocco right now. You know, you can go and catch him. And you can go sit with him, spend time with him and see how he recites the Koran. So he goes, this was in Saudi Arabia already. It's not the man travel from like England to go to Saudi Arabia, but he they're already in Saudi Arabia. So the man goes to market to find
his colleague, and he sits with him from vote democracy and the did bottom of the Koran together while the break for us. Now the lesson of the story is that while in our heads something may seem extremely difficult and impossible, like this concept of Baraka is something that you can define by physics, right? That is why when you look at know that the setup, they're able to pray like 1000 records or 500 Records in one single night. For us, we think, how is that physically possible, but the element of Baraka that's present is completely different for every individual. Now, for this individual, he had two things going for him one, his tongue was very fluent with the Quran, that he
had a very strong reading of the Quran, and two was the the element of the Baraka. So now tying this into what you were saying that when a person goes for Amara, he should try to do a Hartman with the Koran again not is because there was a son of the Prophet sallallahu alayhi wa sallam, but it was a tradition of the scholars that they would try to do a hot demo of the Quran While they were there. Allahu Tanana they would that haven't been said we will take our first break and we will start our second session at three o'clock inshallah we'll start our second session at three o'clock where we will be focusing on how to improve the quality of your Salah desikan located in was Allah will send
them a Baraka ala nabina Muhammad wa ala alihi wa sahbihi wa sallam
Zakat of her brothers and sisters, please return in about 10 minutes for the second session.
Bismillah salat wa salam ala rasulillah Pharaoh can return to the seats. Come back to the prayer inshallah we'll begin the next session inshallah.
Bismillah Alhamdulillah wa salatu salam ala rasulillah Allah Allah subhanho wa Taala. But I want to begin this session by asking you guys two quiz questions. The first question I'll be asking you is, I want you to think of a scenario where a person is praying for consecutive follow the Salah, where he is reciting out loud, and he hasn't made a mistake.
What is that scenario for consecutive for the Salah, where he's reciting out loud and he hasn't made a mistake.
It's not as difficult as you think this requires a bit of thinking.
You have an answer Go for it.
Father, I said for Salah it has to be a form of Salah
even the Hanafi madhhab they didn't say was four they said it was weijun. So I said for the specifically. So four consecutive for the Salah
that you were setting out loud and do the mom doesn't make a mistake.
Your eyes lit up for a second within the closed.
They shoot you guys want to hit?
I'll give you a hint. Think about the day of Friday. Think about the day of tomorrow.
Come on man.
x. There we go. There we go.
I think everyone should get coffee for every once everyone wakes up. So Thursday night mogilev Thursday night Asia Friday morning fudger and Juma for consecutive sellers. We were setting out loud. I'll give you you know, an opportunity to redeem yourself. Here's another one
This one is much trickier. In fact, when I was asked this question, it took me like a full hour with like multiple guesses to figure it out. So I'd be impressed if someone figures it out right away, but I'm going to leave it with you guys and you guys can give me the answer when you figure it out inshallah. So, this is an obligatory Salaam
that does not require withdrawal.
And obligatory Salah that does not require withdrawal.
Sorry.
When someone dies, no, you need to do for jenessa Yeah, so think about it. Don't give me the answer right now, at the end of the session, that being the next section, you guys can give it to me inshallah. So we're going to be continuing on talking about the quality of Salah.
So going back to the theory, where he talks about protecting your Salah, either through layers, with layers and with quality. This is when we get into what we will call the inner dimensions of Salah Sevenoaks name Rahim Allah He has a book in the Arabic language called Kitab, a Serato Salah. And it's been translated now called the inner dimensions of the prayer, the inner dimensions of the prayer. The first two chapters of this book of them claim with the aim of Allah, he dedicates to understanding what are you meant to achieve through the prayer again, that same topic, what are we meant to achieve through Ramadan, we're going to apply to the prayer now. And then reclaim Rahim
Allah, he starts off this book by discussing the paradise that Allah subhanaw taala has promised. So he says, when we understand paradise, Allah subhanaw taala has promised paradise as an empty land for us. So you have this empty plot of land for you to do whatever you want. So someone that wants to build houses, the Prophet sallallahu alayhi wa sallam told us how to do that. Give up like, you know, even if you're joking or control your anger, when you have the ability to act upon it, or perfecter of luck. You know, these are the three stations that the processor promised an individual a house in paradise for, or someone that wants trees in Paradise, we have the Hadeeth in a tirmidhi
that sings to Panama and hamdu Lillah Allahu Allah, Allah, Allah, Allah, it builds trees in Paradise, there's a you know, a weakness in the Hadith, but it is acceptable inshallah. So that is how that plot of land is established. So unless I know God has given us that opportunity to beautify Jenna, the way that we want and then we'll call him Rahim, Allah ties this in with the Salah itself. He says each and every individual when it comes to his Salah, he is only going to get out of his Salah, what he puts into it, you're only going to get in general what you prepare for it from Now, similarly, when it comes to your Salah, you're only going to get from your Salah, that which you
prepare for it that which you prepare for it. And what I want to dedicate in this session is chapter number two from that book from the inner dimensions of the summer, where he talks about how an individual can increase the quality of his prayer how an individual can increase the quality of his prayer. So the first thing that Rahim Allah talks about is a pre Salah phase, a pre Salah phase, and he says that when you look at the objectives of the Salah, Allah subhanho wa Taala has made three primary objectives of the salah and they are found in the Quran. The first of them were is what Allah subhanaw taala he says instead of Baja will akima salata the Vickery and establish the salah
for my remembrance, so the Salah is meant to be something that we constantly remember on this panel to Allah with. So it's not just within the Salah itself, but even outside of the Salah, you're constantly engaged in the Salah, which helps you in mind, remember Allah subhanaw taala so after he's finished with the heart, you're looking forward to us after you finished acid, you're looking forward to mclubbe so each and every seller you're looking forward to the next one. And that is how you establish the remembrance of Allah subhanho wa Taala number two ignore claim he says the second objective that's mentioned is that Salah is meant to prevent us from doing evil and bad deeds in the
salon and in Russia, you will mooka that the salon prevents you from doing evil and bad deeds based upon point number one, which is an individual that is constantly looking forward to the next salon and is constantly engaged in the vicar of Allah subhanho wa Taala and is constantly spending time in the masjid. How is he going to find an opportunity to do something evil in loot he is not going to be able to in order to be able to do something evil in load you need to empty your heart from the rooms of Allah subhanaw taala and you need to be away from sacred areas like the massage it so that is how a second objective of the Salah is to prevent you from doing those evil and lewd deeds. The
third objective that mo claimed Rahim Allah talks about is attaining forgiveness from the Salah. And this is found in the Hadith of the Prophet sallallahu alayhi wa sallam that what do you think of a man that bathes in the river five times a day? They said Yato Sula, he would have no dust or dirt upon him. So the Prophet sallallahu alayhi wa sallam said that this is the example of a man that prays five times a day that Allah subhanaw taala forgives and it talks
his sins through the summer. And in fact, the Messenger of Allah sallallahu alayhi wa sallam in the Hadith narrated by Al Bazar, he makes it even more explicit and more detailed, where he says, when an individual goes down into the core, his sins are being forgiven, just like the leaves that fall off of a tree, just like the leaves that fall off of a tree. Now, particularly when you have no claim what I'm Allah talks about this third objective, that one of the objectives of the Salah is for the slave of Allah subhanaw taala to be forgiven. I think this is where we get an introduction to how the dynamic of the way we approach the Salah will complete transform our salon. So when the
individual has no intention of forgiveness, before approaching his Salah, then he's not going to aim to be forgiven in that Salah. But if he comes with that intention that yes through the Salah I would like to be forgiven, then the way he's going to be praying is going to be completely different to the one that doesn't have that intention. And to know that you're being forgiven in your Salah, you'll want to take your time at that time, because the longer time you spend in your salon, the more you're being forgiven, whereas the person who does not have that concern that I'm being forgiven by the salon will just speed through it so that he can get it done and over with and go on
to his day to day life. So that is why it's very important to understand those objectives. So that is the first pre Salah stage understand the objectives of why you are praying. Number two, the second stage of pre Salah is eliminating all the distractions from your life eliminating all the distractions from your life. And I want us to understand deeply the Hadith of the Prophet sallallahu alayhi wa sallam when he tells us that if the food has been served, eat and then go pray, eat, and then go pray. And the wisdom behind that is that there is a particular shape on that has been assigned to distract people in their salon. That is his only responsibility that while people are
praying is going to be distracting people in their salon. So you want to make sure that you are not empowering the shape on. And the way people are empowered this shape on is by coming to salon in a distracted frame of mind. So someone is hungry, someone has to go to the bathroom, someone has you know was in the middle of an important conversation on their phone. And then they start the salon, while their mind has not, you know disengaged from those activities. It's still on their mind. Through this Hadith, the Prophet sallallahu alayhi wa sallam, he tells us that empty out your mind mth your heart from anything that is engaging it and then come to the salon, so that you're not
empowering that shaytaan over you. But rather you weaken that shaytaan by eliminating those distractions. So as you're coming to the salon, make sure you've eliminated all those distractions. If a person is hungry, he should eat. He has to use the bathroom, he shouldn't delay using the bathroom. If he has to make an important phone call, make that important phone call or finish off that conversation on your phone. And then come to the salon. Don't empower that shaytaan number three priests Allah is the perfection of will do. You know when you reflect over the act of will though it's such a beautiful act that Allah subhanaw taala has legislated for us. Again, it ties
into the act of forgiveness, that the drops that fall off of us in Voodoo, those are the tournament for our sins. But not only that, our skin will shine on the day of judgment and then the year after due to the widow that we made. So the act of Voodoo is actually a precursor to the Salah in terms of forgiveness, right. So the individual he's washing his body to indicate the importance of cleansing the soul from all the filth and dirt that is there. That will happen while he is praying that will happen while he's break. So make sure you perfect your will do before you actually approach the Salah. The next point that even lochlainn Rahim Allah talks about is the visualization that the
predecessors used to go through before they established the salah. And what does that visualization entail of that when you look particularly in the sermon hydrolases Dean, and Dr. seminar Jocasta Dean,
the author talks about how the predecessors used to visualize you know, before the Salah were one of them would visualize that to his left is the angel of death. And this individual is just focusing on how it would be to pray his very, very last prayer, what type of Salah would he offer at that time, as he's praying, it would be like the best Salon of his life. And other predecessor would focus on having genda in front of them, that as they're praying, they just keep thinking that with each seller with each moment, with each action, they're actually getting closer to agenda. So they want to elongate the salon as much as possible. And other predecessor talks about how he has the angels
that are writing down the good deeds to his right. And this individual he focuses on elongating the salon, seeing as many patients
As he can in making as much as he can, so that the angels can write down write this down on his book of good deeds. And another predecessor, he used to think of what the hell of fire behind him that if he doesn't pray this law properly, then there's a chance that it won't be accepted and anything that is not accepted is in the health fair. So this aspect of visualization is also very, very important that before you start your salon, I take this opportunity to think that you know, what if this was my last prayer, and is this headache is this salad bringing me closer to gender? What are the angels going to be writing down on my behalf in this Salah? And what are the dangers of not praying Ursula
properly is the Hellfire right? So this concept of that visualization is very, very important and this is something that happens all in the pre Salah face. Now we're gonna claim Rahim Allah, he moves on to phase number two, which is actually inside the cellar. And inside the saliva claim, Rahim Allah focuses on the importance of meaning, the importance of meaning. So meaning in terms of the Arabic language and meaning in terms of the action that you're doing so meaning in terms of the action and meaning in terms of the Arabic language. So let us start off with the statement of Allahu Akbar. When you look at the statement of Allahu Akbar, Allah is the Greatest. Why is it that Allah
subhanho wa Taala chose this statement above any other Vicar above? The law above Alhamdulillah above La ilaha illa Allah Allah is actually going to be waiting here on the Day of Judgment. Why did Allah subhanaw taala choose Allahu Akbar? And this goes back to understanding why Allah subhanaw taala has legislated things. Serbian claim, Rahim Allah, he mentions three benefits of wireless panels Allah begins with Allahu Akbar. And he says the first of them is that Allahu Akbar serves as a reminder that there is no one and nothing that is more important and greater than Allah subhanaw taala. And that is why the slave begins with that statement of Allahu Akbar, to remind him that as
he is beginning his salon, there's nothing more important in his life, other than Allah subhanaw taala and he continues to repeat the statement in his law, just in case his heart gets distracted by something that hey, heart, come back to the salon, because there's nothing more important in your life, other than Allah subhanho wa Taala at this current point in time, and in fact, altogether. So that is why the statement of Allahu Akbar was chosen above and beyond the other statements that are there. A second benefit that he mentions from Allahu Akbar is that once you recognize that Allah subhanaw taala is the greatest, you also recognize that without Allah subhanho wa Taala you're
absolutely nothing. Then in front of Allah subhanho wa Taala we are completely nothing. And he says this is meant to build humility inside of the Salah, which is the key to Salah, meaning the key to success in Ceylon lies in how much humility you have. And you build this humility by recognizing that without Allah subhana wa Tada, you are nothing. So now how exactly does that work? When we approach the Salah, do we approach the Salah, as if Allah has done a favor upon us, or we're doing a favor to Allah subhanho wa Taala shaitaan wants us to think that we're doing a favor to Allah subhanho wa Taala by praying, but the reality is Allah subhanho wa Taala has done a favor upon us by
allowing us to pray. Because on the Day of Judgment, if our Salah was, well everything else goes well, but if our salad doesn't go well, then everything else is going to be a disaster. So now when you understand this statement of Allahu Akbar, and how small it makes you feel, while Allah subhanho wa Taala is the greatest, then how do you stand in front of the greatest and absolute total submission and humility.
A third benefit that Rahim Allah mentions from the statement of Allahu Akbar, he says after Allah subhanho wa Taala breaks you down and forces you into humility, then Allah subhanaw taala builds you back up, and lets you know that Allah subhanho wa Taala is by your side. How so? That when an individual approaches the seller, he usually approaches the seller, either from the door of forgiveness, or either from the door of wanting to achieve something. So in terms of the door forgiveness, that he comes to the seller, and he feels that he is sinful. And he wants to you know, reestablish that spiritual connection with Allah subhanho wa Taala. And once he recognizes that
Allah subhanaw taala is the greatest then surely the the greatest will forgive him and he will always find the greatest forgiving than the other individual that wants to achieve something specific that he's coming to his salon because he has a particular dog that he wants to make or a particular thing that he needs from Allah subhanho wa Taala this individual once he recognizes that Allah is the Greatest, he will have full certainty
faith that Allah subhanho wa Taala will give him what he wants, he will have full faith and certainty that Allah subhanaw taala will give him what he wants. So this individual when he says Allahu Akbar, throughout the Salah, his Eman just continues to increase, because he knows that Allah subhanho wa Taala the greatest will give him each and every single thing that he desires from the salon. So this shows us the importance of meaning, right understand why you're saying those words understand those positions. So now I'll have no claim Rahim Allah, he moves on to the act of standing. Why is it that we begin the Salah by standing, what is the standing actually represent?
Allah subhana wa tada he tells us in the Quran will come when Allah He carnitine and stand for Allah subhanho wa Taala in utmost submission and obedience. So here Allah subhanho wa Taala he commands is to act in utmost obedience, as if Allah subhanaw taala has set up an army and in the Army or in some sort of Platoon, you stand up in front of your general, right you stand up straight and completely forward and completely focused on the task at hand. And that is what Allah subhanho wa Taala wants us to understand to this act of standing. And this act of standing is very symbolic. It's very symbolic of the hereafter. And this is where he brings some beautiful statements of the
predecessors, that whoever struggles to stand in this dunya in Salah Allah subhanho wa Taala will make easy the standing on the Day of Judgment. But whoever doesn't struggle in standing and Salah in this life, then he is going to find the standing on the Day of Judgment, extremely difficult, extremely difficult. So now understand why you're standing in Salah. And again, it becomes a lot easier to digest in terms of why you're actually doing that movement. So understand the objective behind it. Now another symbol, I guess symbolism that mo claim, Rahim Allah brings is that on the Day of Judgment, even the angels will be standing up in ranks and rows straight from this panel.
It's either right in sort of the Federalist final tally, he tells us that when Allah subhanaw taala comes on that day, the angels will be lined up in rows, and the rows or rows are symbolic of the rows that we stand up for in Salah. So you will notice that Salah has a lot of symbolism with the hereafter and particularly with him they'll claim Rahim Allah talks about the act of such de then that is when he really brings it home the symbolism with the Acura in Salah is very, very strong when he talks about the such there is no claim after talking about standing. He then goes on to talk about the duality of data. And I just want to spend a couple of seconds over here that when we talk
about the dwarf data, one of the first things that you see right off the bat is that when you study Schiphol one is Rahim Allah, so for the Sultan to be or even if you just have his slow Muslim, and you've gone through his non Muslim, the Prophet sallallahu alayhi wa sallam when he made the data he didn't just make one day, he actually made multiple devices at different times, to show us that different devices are legislated during those times. And one of the mistakes that we make is by constantly sticking to the same data each and every single time we pray. Now what is the problem with making the same do our each and every single time or resetting the same surah each and every
single time? What do you guys think the problem is with that what ends up happening?
boredom and redundancy exactly, that when you develop a habit, habits force the mind to shut down. So when an individual is washing the dishes every single day, a point eventually comes while he's washing the dishes, where he doesn't even need to pay attention anymore. Because the muscle has a memory that it knows what to do now, and the mind doesn't need to pay attention anymore. The mind wanders off somewhere else. So now when the slave adopts the same mentality towards the Salah, and he's saying the same Vicar, and he's reciting the same Sutras, and it's amazing Spangler, you know, out of the 114 soldiers that Allah subhanaw taala has given us in the Quran, we choose like the
same, like three, four or five students and particularly, you know, a co author and a philosopher is like the go to is like when you're really in a hurry, or you're not paying attention at all. Those are the sorts that naturally come to your tongue, right out of the whole 114 sutras. So you have to make sure that when you establish your Salah, that a person is calling this into what they are saying. So even though if data needs to change now what I want to tie in the duality of data to is the concept of imminent claim to him Allah when he talks about one of the objectives of Salah is attaining forgiveness from Allah subhana wa Tada. And one of the beautiful slides that the Prophet
sallallahu alayhi wa sallam used to make and do have if data is exactly tied into that. So the Prophet sallallahu alayhi wa sallam is saying three phases, three phases, which
Take phrase by phrase, the first of it along my bad beanie verbena kataya, Canada, I've been a mushroom that Oh, a lot distanced me from my sins, just like you have distanced the east from the west, the east and the west, they never end up meeting right? That is the distance you're asking Allah subhanho wa Taala for from your sins. Now what is this distance reflective of? It is reflective of Oh Allah distance me from committing sins, to the best of my ability. And if I do commit those sins, then distance me from the effects and consequences of those sins, so that Allah subhanaw taala has forgiven you and does not hold you accountable of the consequences of those
things. So now, tying this back into a person attaining forgiveness from Salah as you approach the Salah, constantly engage in that forgiveness. So that is the first statement of that dua, that Allah distance me from my sins, just like you have distanced the east, from the west. And then the Messenger of Allah sallallahu alayhi wa sallam used to go on to say, a llama bag being or being a member being a mystical mclubbe a lot of Menaka mannahatta comunicato been abused dominate Dennis, and Ola cleanse me of my sins, just like you cleanse a white garment from dirt. So the white garment is something that is very, very pure. And this is reflective of how mankind was created as pure, he
was created without sin. And then as the sin comes about that garment gets dirty, so here you're asking Allah subhanaw taala that Oh Allah cleanse me from those sins, just like you cleanse a white garment from that dirt cleanse me completely, that no dirt should be left, no dirt should be left. And this ties into the Hadith that we mentioned previously, that the individual that prays five times a day, it is as if he's bathing in the river five times so that he has no dirt left on him. So very symbolic over there as well. And then the last part of this to our alumni not gonna be filled, you will not you will find that all our cleanse me with ice, water and snow. So very reflective over
here, that it should be something that is very cooling, and it is something that is very refreshing. And it is something that completely, you know, cleanses the person of the filth that he has on him. So again, this whole process of Salah is something that is meant to be one of reflection, and one of pondering and one of tying in to what your actual objective is from the salon, what's your actual objective is from the salon. So just from the doab if DITA again the mindset is completely changing, that you're reflecting on this door you're trying to get closer to Allah subhanaw taala and you're trying to have your sins forgiven. Now the longest portion that ignore claim rahimullah spends on
Chapter Two is when he talks about certain fatty when he talks about Surah Al Fatiha now in total fatty how he actually gives like a detail at the seal of it. I don't want to talk about the details tafsir but what I want to talk about is how one ayah ties into the next like the manassa of the earth. And then we'll call him Rahim Allah He says that this is very, very important and understanding the relationship behind why Surah Fatiha was legislated in each and every luck of the Scylla that there is a huge divine wisdom behind this and that's what we want to focus on. So now the first thing that Allah talks about is how Surah Al Fatiha is a conversation with a lust final
it's either and he explains that Imagine you're speaking to your master, right? You are the slave of Allah, you're speaking to your master. How would your demeanor be if you're speaking to Allah subhanho wa Taala it would be completely different, right? The way that we speak to our children, the way that we speak to our parents, the way that we speak to our wives in each and every one of these processes is completely different. We don't speak to our wives the same way you speak to our mothers, we don't speak to our children the way you say we speak to our wives, all these relationships are different. So now when he says speaking to Allah subhanho wa Taala What are you
focusing on? What type of conversation Are you trying to have with Allah subhanaw taala. So it is one that is filled with humility, one that is filled with respect, and it is also one where one is trying to achieve something that unless I know what the other is so generous, that unless one of those constantly giving, you're trying to get something out of this conversation, so that is what the basis of the conversation is. And that is what Alice messenger sallallahu alayhi wa sallam says when each and every one of you approaches the Salah, then let him look at how he is about to engage. Because he's This is a private seclusion with him and Allah subhanho wa Taala and what further
explains this is the Hadith cozzia Baba hora de la know where the Prophet sallallahu alayhi wa sallam narrates from Allah subhanho wa Taala that Allah subhanaw taala says I have divided the Salah into two between myself and the slave and when he says in hamdu Lillahi Rabbil aalameen Allah Subhan
Anna responds by saying my slave has praised me. Now I will claim Rahim Allah He has a beautiful wisdom of reflection over here that he talks about morality but he talks about the levels of Vicar, and the first two are very obvious. So the first level of Vicar, he talks about how the tongue is making a vicar, but the heart is not attentive. And this is the lowest form of the gun. And in fact, it's not even Vicar you're just doing service on the tongue while the heart is not present. Then he says the second level of Vicar is what most people strive for, but stop at and that is, when the tongue is busy making Vicar and the heart is Cognizant and is attentive. This is where most people
will stop. What's interesting is that if you were to try to predict what the third level of Vicar is, based upon logic alone, without approaching revelation, you wouldn't be able to do so that the logic can only take you so far that you're letting God revelation needs to kick in at that time. And this is like the beautiful part of this reflection Bible game. He says the highest form of Vicar is when the slave becomes worthy of being remembered by Allah subhana wa tada that is the highest form of Vicar that you are remembering Allah Subhana Allah to Allah and Allah subhana wa tada is proud of his slave. So he mentioned that slave and the gathering of the angels. And he says one of the
clearest times that we see this is in the Salah, and this ties into the default, whatever, that when the slave says al hamdu Lillahi Rabbil alameen. Allah subhanaw taala responds by saying my slave has praised me. So it is a conversation that the slave has with Allah subhanaw taala. So what we learned over here is, one should be very, very respectful in the way that they recite the Quran in the Salah, but particularly in sort of the the Fatiha. Now, there's a general statement that the scholars use, they say when they learn in methylone, Allah, that the highest example the highest parable is for Allah subhanaw taala. So even though we may give an example between two humans, Allah
subhanaw taala, his example is much higher. So I want you to imagine that you and I are in the conversation. And I just keep speaking, and I don't give you an opportunity to talk back. Would you find that respectful? No, it's very disrespectful. When when someone else is speaking, you give them an opportunity to speak. And this is when you apply when you learn his method will honor that donor, Allah Spano tala has a much higher example of this. So we know that Allah subhanaw taala responds to us when we recite, then is it not disrespectful, if we don't take our time in reciting Surah Fatiha that, you know, it's as if it's sort of it has become a competition, you know, who can read through
the Fatiha in one breath consecutive straight. But that shouldn't be the case, then once you understand the sort of fancy, how is a conversation between you and Allah subhanho wa Taala. Take your time, understand what is going on. And if you can, you know, fathom the fact that Allah subhanho wa Taala is speaking back to you. Again, that's going to transform your Salah altogether. And I'm hoping that what we're learning from all of this is that Salah is all about preparation, the number two, it is about understanding. And then number three, it is about taking your time, it is about taking your time. So that is you know, just reflecting on sort of fatsia alone. Now even
though claimed by him Hola. While he's talking about sort of Fatiha in his ear, he emphasizes the importance of guidance. He says guidance is circular in nature. And there's four components that needs to be understood. There are four components that need to be understood in the circle of guidance. So basically, the question we're answering right now is how does Allah subhanaw taala choose who is guided versus who is not guided? And Allah subhanaw taala addresses that question and sort of fact here. And the reason why this is very, very important, is people often focus on in their dorm, how do I know if Allah subhanaw taala is going to respond to mind law? Right? That is a
question that a lot of people have when they make Doha. So the way if no claim Rahim Allah answers this question is, how many do is have you made? That Allah subhanho wa Taala answered them before you even made the right. How many doors have you made, that Allah subhanaw taala answered them before you made the dua and the way he ties this in and we'll get to the the circle nature of guidance. He says, when you're asking for Allah when you're asking for guidance from Allah subhanaw taala, Dino Salatin, Mr Kim, Allah Guide us to the straight path. the straight path is the path of salah and the fact that you're asking this in your Salah already is indicative of the fact
Daedalus pinata has answered this door for you. So person's Eman naturally shoots out of his heart and jumps into the sky that time because before he's even made that door, Allah subhanaw taala has answered that you are now the wisdom he talks about over here. The reason why he wants you to focus on this is that each and every Vicar and each and every dollar that you're going to continuously make Allah subhanaw taala have that you should have certainty that almost none of that is going to answer that just the key answer do or do offer guidance before you even made it. So, that is, you know, a huge wisdom that came to him Allah derives from this. Now, the circular nature of guidance
that he talks about, and this is what is important to understand is he says that guidance is of four levels or four stages. Number one is the pursuit of guidance. And this starts in the statement of sorry, the first stage of guidance is the sincerity of Allah subhanaw taala. And this is answered in ER cannot Buddha can say that it is only you that we worship and only you that we seek assistance from so there's there's that sincerity that you're tied in with Allah subhanho wa Taala alone. The number two is the active pursuit of guidance, that mankind has a responsibility to actively pursue guidance and this is manifested through in a Serato stocking. And that is, you know, all our
guidance in the street path that reflects that mankind is even asking Allah subhanaw taala guide to me. Then the third is understanding what guidance looks like understanding what guidance looks like, it had done us a lot of talking salata, Nina and I'm telling him The path of those whom you have favored, and Allah subhanaw taala answers this in the Quran. In Surah Nisa, we're almost fine with it says one minute to learn how to show love Allah He commanded in Nina Nirmala Honeyman Anna bean was the Queen was Shahada, he was solid, he has to know that ecological that those who obey Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam, then they will be in the company, of
those whom Allah subhanho wa Taala has favored from the prophets, the scholars of Islam, the martyrs and the righteous and what a beautiful and great company, these people are. So here, Allah subhanho wa Taala is telling us that these are the people whom Allah subhanho wa Taala has favored. So when you're saying guide us to the path of those whom you have favored, Allah subhanaw taala has already shown you who those people are, who are those people that are let's find out the other spheres. So these are the people you should try to emulate. These are the people that you should try to follow the Prophet of Allah subhanaw taala, the scholars of Islam, the righteous people, these are the ones
that you want to strive and try to be like. And then the last part is what if no claim, Rahim Allah says is the consequence of disobeying guidance. So he says, should have acted concludes with guided mode obey him while avoiding. So after you've said guidance to the path of those who may have favored, not the path of those that have earned your anger are those that have gone astray. He says those that have earned the anger of Allah subhanho wa Taala, then those are the individuals that knew what the correct path was, but consciously chose not to follow it consciously chose not to follow it. And then the second group of bonnin, those that went astray. Those that recognize that
guidance exists, but didn't bother to pursue it, but didn't bother to pursue it, but didn't bother to pursue it. And thus, they went astray. And this is the circular nature of guidance that a person needs to be sincere at all times, calling actively pursuing guidance, recognizing what that guidance look looks like. And when a person has the ability to act upon that guidance, he should do so because if he doesn't, then that guidance will be snatched away from him. If he doesn't, then that guidance will be snatched away from him. And this is how we understand good deeds leading to more good deeds and bad deeds leading to more bad deeds. It is directly correlated with guidance. And he
says this is what the Salah actually is. It is one of the greatest forms of obedience to Allah subhanho wa Taala that lead to guidance. So the more an individual praise, the more he will be guided. So now the way you block him Rahim Allah ties this into the Salah is that while you're praying, understand that the more that you pray, the more guidance you're receiving from Allah subhanho wa Taala and guidance is the most valuable gift that any slave of Allah subhanho wa Taala can receive guidance is the most valuable gift that any slave of Allah subhanaw taala can receive. So now even the way you're reciting Surah Fatiha is completely transformed. Now, you're reciting it
slow. You're understanding what you're saying. Now imagine if you did this with the whole entire course on as you're setting. It will completely transform your salon all together. And subpanel That's amazing. You know how time just flies? No, I thought I had much
Much more time in this session, but it's like we're more than halfway through already. So what I want to do is I've already mentioned the book that I'm referring to it's called the inner dimensions of Salah. I want to just jump forward to the part of the such that I was telling you about this so that we can tie this into Ramadan inshallah. So now, jumping forward to the second inshallah you can read the book yourself, I in fact, if I'm not mistaken, it was actually published in Birmingham by by darsena. So the book is published by data center in Birmingham. So now when we jump into the topic of the such the eminent claim, Rahim Allah, He says, what makes the such that unique compared
to any other part is that it is the only action in the Salah that is repeated twice. Right, the standing isn't repeated, where you're reciting and you know, just standing there, the Roku isn't repeated twice, nothing is repeated twice put a locker other than the surgery itself other than the surgery itself. Now he brings to our attention, why does Allah subhanaw taala draw attention to the such that twice, and he ties it into multiple components. The first component he talks about is the physical component, that the such the is when the slave completely humbles himself and spreads himself out for the sake of Allah subhanaw taala to show the utmost amount of submission that there
is no physical state that is more submissive to Allah subhanho wa Taala. Then he talks about the spiritual state. He says, Why is it that people feel so comfortable in the act of such stir, right when you're in the act of such that if you have spiritually engaged you never want to get out of the act of center, right? You want to stay there as long as possible, because that is the natural disposition that almost monetized created the hearts Debian, in that state of submission. That is why we feel so spiritually connected to Allah subhanho wa Taala in that act of such there, and then the third form he brings in is through revelation.
Where he says that the Prophet sallallahu alayhi wa sallam he has told us that the closest the slave gets to Allah subhanaw taala is when he is in the act of such that and that is why the heart naturally expresses itself at that time. So if it has something to be grateful for it is grateful at that time if there's something to complain about it complaints at that time, if it has something to seek forgiveness for, it seeks forgiveness at that time, and enable acclaimed him online he ties this in to say that it is during that moment of honesty of the heart, that the soul actually transfers to the life of the hereafter. Right when the individual is in such the the soul transfers
to the life of the Hereafter, always not in the physical sense, within the realm of understanding what the aka has to offer, where a person is a complete state of submission in a complete state of tranquility, in a complete state of connection with Allah subhanho wa Taala. And then when the slave gets up, what is the slave repeating? As he gets up? What do we say between the two such this was going to tell me what do we say between the two sides of this?
Allah homochiral the order of both freely you're seeking forgiveness from Allah subhanaw taala. at that particular time have we contemplated Why are we seeking forgiveness? What is the wisdom behind seeking forgiveness at that time? He says at that time, when the soul comes back to the realm of this world, it recognizes the futility of this world and recognize the lowly nature of this life and recognizes how futile the ambitions of the souls have been. So the slave he says are both feel they are both really Oh my Lord, forgive me, Oh my Lord, forgive me. And that he is seeking forgiveness that he hasn't taken more advantage of his life of this world. So that his here after may be even
better for him. And then going back to the symbolic nature of no claim about him Allah He says, Allah subhanho wa Taala answers that do our of seeking forgiveness, and allows him to make another such that and allows him to make another such thing and that is why the search that is repeated, so that to indicate that Allah subhanaw taala has answered the door and is allowing the sniff to reconnect with Allah subhanho wa Taala and allows the slave to reconnect with the last panel its honor. Now for me, particularly after I read this book, it really transformed the way I approached the salon. So now once you understood the layers of the salon that we spoke about, and now you've
hopefully understood the layers of quality that the salon needs itself as the month of Ramadan approaches, that's what you want to try to train yourself to do. And this is the practical aspect that I want to focus on. When it comes to the Salah is that when Salah comes for the month of Ramadan, you want to focus on four things inshallah, number one is building up those layers.
You're already doing the Torah week. If you're not praying, you're sunless, then Ramadan is the ideal time to start praying those sinners, right. But that preparation needs to begin from before. And you will notice that the wisdom of the Prophet sallallahu alayhi wa sallam is that he's even prioritized the Sunnah prayers for us, right? So if you're not praying any sinners at all, then start off by praying the word prayer. Once you've prayed the with their prayer, add on to it. The suddenness of it. Once you've added on the Sooners budget, then you can add the other sinner prayers as well. And this is how you gradually increase. So by the time Ramadan time comes, you want to try
to be with those individuals that is having a house built for them in Paradise by praying the 12 emotional prayers of the day. That is what you should be striving for. And then you add to that with the dollar week, which is the knuffle prayers as well. So you tie that into that an individual that's praying is knuffel prayer, he's going to be like the individual that when shaitan comes he can only take away the footprint, the sun and the forest is protected. And you keep on adding those layers. The second practical point we want to take from it is that with your Salah, take your time, don't hurry and hastin with your Salah. So even before the month of Ramadan comes, get into the
habit of taking time off before your Salah. So a lot of the times you know people are hurrying into the congregation, they're hurting into their prayer, not taking their time. What you want to do is even before the salon time comes, you're ready for it. And that is one of the wisdoms behind fasting, that when you're fasting, you don't have much preparation to do for the salon itself. Because it's not as if you just finished eating. It's not as if you know, you have to go to the bathroom multiple times a day, because your body's not ingesting anything. So that trauma bond time comes, it gives you that extra time to prepare for your salon. The third thing, it actually ties
into section number one when we're talking about it is understanding the Koran. So understand your salon in a similar manner, that what you want to look at is contemplate and reflect upon the actions that you do. Why did Allah subhanaw taala legislate the standing neurocore the such the what are we trying to achieve? What are the objectives behind all of these? What is the symbolism between the life of this world and the life of the next and the more you understand the more you contemplate the more spiritually engaged you are remember what is the objective of this so that each time you pray, you actually feel like you got closer to Allah subhanaw taala you actually feel like your Eman was
lifted. You want to feel like the Prophet sallallahu alayhi wasallam felt when he says that the Salah was the coolness of his eyes. And that is done through contemplation and understanding. And then the fourth aspect of implementation and practicality is that Allah subhanho wa Taala he teaches us the value of congregation, the Valley of jamara in the month of Ramadan. And I find this aspect truly amazing that people throughout the whole entire year, you may never see them in the masjid. But once the month of Ramadan comes, they're there for slaughter telawi every single night. And you'll notice that the individual had he tried to pray by himself outside of taraweeh it's very
difficult to do so right to pray by herself is very difficult. But as you get into the congregation and you're praying with the congregation, it becomes much much easier. So one of the things we learned from that is start frequenting the congregation more outside of Milan. So the congregation in Ramadan becomes even easier so that the congregation in Ramadan becomes even easier. Now, I want to just as I mentioned, I'm not going to focus on too much. There's something that I want to emphasize greatly over here, that a big mistake that people make in the month of Ramadan, in terms of their Salah is that they prioritize their tarawih over there for the Salah. And what I want you
to understand from here is that in Ramadan, people go to have thoughts and those thoughts often end up getting late. And they're like, you know what, as long as I catch that while we're in the congregation, I'm happy with that. But that shouldn't be the case. Praying salata Isha in congregation is much more beneficial and virtuous than praying slaughter within congregation. But just because of the way that we feel. We think that you know what, because I'm praying more rock eyes in Malawi, that naturally becomes better, but that's not the case. So the objective of the congregation in Ramadan is to try to pray as many of the five for our in Salah in the machine as you
can. And then you know the cherry on top if you want to call it is praying to Allah we in congregation is praying that are we in the congregation. So those are some of the things that you can implement right away when it comes to
To the actual salah and inshallah I will address your questions for the next five minutes with the Knights Allah and then we can go on our second break inshallah. So any questions on the Salah or anything that I mentioned? That wasn't clear
go ahead
Yeah, yes.
Okay, so
when it comes to leaving the salon the person that's leaving the salon should only do so if they have proper pronunciation of the Quran. And the the slips of pronunciation are going to be two types one due to lack of education and one due to lack of capability. The lack of capabilities pardoned and forgiven for personally physically is not able to pronounce Fatiha properly. That's Parliament forgiven, but the individual that is uneducated, then this is someone that's not forgiven, right? This is something that has been mandatory upon us to learn and we should be doing it. And if we're in a situation where someone like that is leading the Salah, then we should politely tell this
person before the Salah even begins, hey, we need to put someone that's more qualified to lead the Salah. And this is the wisdom behind the Prophet salallahu alayhi wa sallam saying that the one that should lead the Salah is the one that is most proficient in the Quran, right so that those sorts of mistakes aren't being made. Now in terms of the actual changing of the meanings, definitely salata Lavina salata le Xena are two different words, when in terms of what they actually mean in a difference. I'm not sure what the Xena would actually mean Allah knows best, but that yeah, that shouldn't happen inshallah.
Next question,
go ahead.
Should we encourage women to pray tarawih prayers in the masjid. Okay, that's what I assumed you were asking about. So now this is something that's discussed in the books of folk right, the prophet SAW them he gives us two Hadith to contemplate. The one is that the best prayer for a woman is for her to pray in her house. And the second Hadith is the Hadith where the Prophet son tells us Do not prohibit the female slaves of Allah subhanaw taala from attending the masjid. So now, understanding this principle, what we eventually come to the conclusion with is that a woman should pray wherever her mind is the highest and Heroku is at its highest level. Now, she needs to tie this in with her
day to day responsibilities as well, that of her coming to the mustard is going to prevent her from doing her day to day responsibilities in her household, then perhaps you should only come to the mustard once in a while. However, if she's able to retain her day to day responsibilities, and she feels that her Eman is highest while in the mustard, then this is a very good thing for her to her come to the mustard. And there's nothing wrong with that inshallah.
Just to pick on on British culture, you know, I was speaking to him in the car on the way here. The one of the things that is drastically different in Canada for from the UK, is that in Canada, there's no concept of having a machine that doesn't have like a sister section, right. Whereas in the UK, I find it quite prevalent that you have massages that are like brothers only that there's not even a section for the sisters. And this is not how the Prophet sallallahu alayhi wasallam built his Masjid. So that's the first thing to understand. And number two, as the process have made it very clear that do not prohibit the female slaves of Allah from attending the masjid. As long as
they're dressed properly and covered properly and wearing hijab, they should not be prevented from doing so. And it's atrocious that when that happens, I particularly what ends up happening is the man has a responsibility of retaining the faith of his family. And if he's not taking charge and leadership of that, by providing that faith, when the wife's mind goes down, and she's unable to disseminate that emotion into her children. It's the husband's fault over here. It's not the wife's fault alone. So I think it's very important that the man plays a very active role in the man of his family. And coming to the mercy it should be a family activity. And that's what we learned with an
accidental Hussein running around in the mud is that the machine is meant for everyone young and old, and poses and brought his family to bring that positive reinforcement with him.
If you allow members, you can expand on one more thing that particularly with the children,
you know, across the western world, we don't welcome them to the mustard. And in fact, when children start coming and they start running around in the massager, then they act like young kids, the adults of the machine, they get very angry at those kids and the kids they start developing negative emotions pertaining to the machines. So as they grow older, all the remembers that bad memories of the machine the times they got told off the times they were kicked out. The times they had to do like the morga I don't know if you're familiar with the morga Man, I was like those are terrible spinal
Whereas if you look at the emotional affiliation that the process of them is trying to build, that even when hasn't ever seen or praying, as are playing while he is in Salah, he lets them finish playing,
just so that that negative affiliation isn't there. And I think that it takes a lot of understanding to understand why the processor is doing that. The processor isn't doing that to show that playing is more important than salaah. But rather, he's thinking very, very long term to show that you need a generation of people that love the machine and feel comfortable in the machine. And if you don't build those positive affiliations, they're not going to grow up with that. So I apologize for that rant, but I wanted to share that good question. And so any other questions?
Go ahead.
110% 110% definitely, and this is one of the mistakes that I was talking about, that choosing the tarawih prayer over the fourth prayers should never be done for the purse always take priority. It is much much more virtuous to pray the Salah of for the congregation, then to pray that Allah with prayers. So if a person feels that hey, you know if I end up praying all week in the masjid, I'm going to end the missing salata budget in the congregation, he should either pray thoroughly by himself, and in those situations, he's even allowed to just skip that away. I mean, I'm not encouraging skipping the lobby, but pray as much as you can in your home in order to catch the
selected budget in the midst of that is much much more virtuous. Hello Tanana.
Third, we'll take our second break inshallah and we will begin at let's try to be back for four o'clock is 353 right now, let's try to be back for four o'clock inshallah. And I'll hear your guy's answers. Actually, you have a question. Do you have a question? Yes, Your hand is up so I'm assuming you have a question
yes that I was just gonna say that I'm hoping you guys will have the answer to that the the the obligatory Salah that you can pray without widow. So inshallah I will discuss that in the third session inshallah. So hopefully at four o clock tried to be backed up and located well outside it was a low so nobody can intervene, Mohammed while he was talking about center