Shadee Elmasry – Bukhari Class #14 1of2 (Class #13 missing)
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But the pro had been shortened. Actually the better translation is
that people left quickly.
Hollinger Sarado people have quickly and then they told the
people outside that the prayer has been shortened
and we'll walk them over there but they too were to watch in order to
speak to him Salah Salem among them was a man with
tall hands long arms I don't know how you have tall hands
literal translation
when we used to call them via Dany because they had in Arabic can
mean hand and it can mean arm.
So in ASL will do when it says, well, Sue ADEA come in and malefic
and wash your arms up to the elbows. No one has hands up to the
elbows. So can't mean just hand. So the AED can can mean both but
it usually means the whole arm
depends on the context as well obviously.
You apply somewhere I send them I did not forget, and it was not
shortened. Then he said to the people were still there, which
would include Abu Bakr and Omar is it as Dunedain stated, everyone
confirmed, he then swore Saddam stood up and prayed what was
missed and made the community and made such that as you normally
make such that are longer. And then he raised his head and made
the computer and made to do it again. So twice as it the first
time just like there was a judo longer. Then he raised his head
and made to compete and then he made salah
or gave the setup.
So here
are several issues.
In this hadith,
one of them, probably the first question that will come to mind to
many is how can the prophets I send them forget in prayer, right,
because we know about him. So I said to them that he mentioned
about himself or they mentioned about him than moi now who lnM
will call, his eyes may be asleep, but his heart never sleeps. And so
one of the console is one of the specific things about the promises
I send them is that even while asleep there's an awareness about
him such as that he doesn't lose his will do even while asleep. So
sleep is not a reason for him to lose his state of blue unlike for
everyone else, because they're unaware of what may have passed
out of them during sleep.
So, if the volatile syndrome is heart never sleeps, and the hoodoo
in the prayer is a function of the remembrance of the heart then how
is it that
he can not recall or lose track of how many archives he did?
So remember drummer, he says there's a few things here.
One,
there is another Hadith that's narrated on the promissory Salam
where he said in nama onset or nama answer, I'll answer the as
soon
that he said I forget or I am made to forget so that I can establish
a sunnah.
So if
he forgets, then that's an indication that he has human
traits, human characteristics like everybody else. But it also shows
that in those things, where he seems a typically human only above
and beyond what most humans can do, then that is a delete. That's
an evidence that he is a prophet and a messenger set ourselves up.
For if he didn't have the same human traits at the same time,
then one could make the argument maybe he's not even a human being.
Maybe he's an angel, maybe he's something else. So the fact that
he has a Bashar iya that he has a humaneness about him, is a proof
of his prophethood and as much as that those things that seem above
and beyond what humans can do shows that it's not just
a typical for a human but it is something that is specific to
being a prophet, and being a messenger of Allah subhanaw taala
if we go by the other narration that he
is made to forget, then that means that even the
Afghan and the son
of the province are seldom can be established even when he is not
fully aware of them. So Allah subhanaw taala via the province
very seldom can establish particular rulings particular Sona
and things of the promissory Salam even though
the promissory seller may not be at the time aware that he is
making an establishing a sunnah, right? Because otherwise, if he
was aware of it, it wouldn't be so it wouldn't be forgetfulness, and
how could you justify him purposefully, leaving to Rocco's
out, he would have to have actually forgotten in order for us
to know the ruling. Otherwise, if he did them on purpose, and then
just did them to show us then it wasn't really forgetfulness. So
the kind of paradox here is that the prophesy settlement at the
same time that he, he is beyond reproach in terms of his producer,
his
his reverence and prayer, this does not negate that Allah's model
can make him to forget, there's a similar paradigm or similar
parable, if we look to say that Adam Alayhis Salam, even though
probably in a much more explicit way.
And the Quran also describes it now, Adam, fantasy, so he forgot
fantasy, when he described that he ate from the forbidden tree. And
this too, since we believe that all prophets are infallible, we
look at the same way that the mother who said I ate from the
tree because he was made to eat from it, in order for a greater
cause for a greater lesson to come out of it, namely that how would
we know tell about how will you know repentance? And is the call
in the most primal way if it not for our father, or the mother who
sat down to have shown that to us to begin with? So we don't
describe it as the fall we describe it really as an ascent as
ennobling. So it was a Quran, it was a labeling of the Prophet
Adam, not something that was seeing the served as a punishment
either to him, or as a collective punishment to humanity. Right. So
our narrative of that is much much different than other religions,
especially Christianity, which see that as original sin, and then
that the sin is carried by all of his children to the ends of days
until last they accept Jesus as their Savior. So we don't have any
of that theology whatsoever.
So the promises are seldom, he did not, was not missing his prayer.
He was not actually
thinking about something else that made him forget, but it was
something of you can say, How come Jeopardy something that Allah
subhanaw taala compelled him to do so that this particular ruling
could become apparent. And when the prophets I sent him when he
said, Where's your karate irony? For salah. And the delight of my
eye has been made in the prayer. He didn't say the right my eye is
the prayer. He said in the prayer. So it is possible that even within
the prayer, he was so
enamored and busy with his reverence of Allah subhanaw taala
that that could have been what made him lose track of the number
of records.
Because it's in the prayer, not the prayer. So the prayer is a
vehicle by which one can have that Munna Jaya Huck have that secret
inner connection with Allah subhanaw taala. So he was so busy
with that secret inner connection, that in this particular instance,
even a number of archives may have been something that he temporarily
forgot about.
Not like us, when we forget in the prayer, we're thinking about, you
know, what's for dinner, or we're going to eat, you know, when's the
next episode of whatever thing we're watching. That's completely
different.
It's an area that Walmart for example, sometimes we think about
troop alignments in the prayer.
And they said, that's actually an obligation within an obligation.
So he was a Khalifa of Islam. And at the same time, his Hello within
the prayer actually caused him to think about other obligations that
he needs to fulfill for Allah.
So
that's the way that we, you know, we would typically understand it
otherwise, we don't say that the Prophet SAW I send them a subject
to the CN or sell, you know, forgetfulness, or, you know, they
use those words interchangeably sometimes, but they actually have
a subtle difference between them. The cn or to forget means that
it falls away probably from even your,
you know, they say you have two memories, you have the short term
and your long term. So it completely falls out of your short
term and you need to be jogged, maybe repeatedly to remember it.
Whereas
So means that they say the Adnet MB with the slightest reminder,
you immediately remember, you immediately recall is so so should
do the cell, right? It's called the sujood of cell notice which is
made of Ni C n.
So the So who here is
means that with the slightest
kind of a signal that you recall it.
And that's what it means, because within the prayer, you realize,
oh, wait, I missed the sewer after the fair to how I got up. And I
didn't do that to shepherd in the middle. You know, let's call Sal,
because you realize it within the prayer.
So what happens if you never realize it?
Nothing on you, right? Because you're, we're taking into account
for what we consider what was in our belief of how we did the
prayer, not how it actually is in reality. So if that one prayer you
did seven years ago, on May 13 2008, and
you prayed Russia, five instead of four, three instead of foreign,
but you thought that you prayed the whole thing? is a lot going to
take you into account on that? No. Which Allah? No, because
you in your belief,
felt that you prayed the whole prayer correctly. What if you
remember three years later said, Wait, oh, my God, we actually was
three, not four.
Then you can redo it, if you believe that.
What if you add something extra? When every five, not four, what
should I do now? The medical school they say just to do the
cell because you added something extra, you're not going to repeat
the whole prayer.
So you're just you know, anytime that you can't, and you're just
too sick to sell to?
to expiate that, that mistake.
Is one remember that they made a mistake, like
a while back, and
then they have to do it again.
If it's a while back, such as that, yeah, then they if they're
sure, then they have to do it again.
Then don't don't think about proceeded three years ago. It'll
take you down a road that you want to.
Remembering that I forgot three years ago, that was like far
fetched.
Yeah, as far fetched, yeah, I was
just using that illustrate the example. But let's suppose you are
in the prayer. And you say salaam article. And then we think,
I don't know what was that three years or four.
And you remain still for a while and you still have doubt, then
don't get up until the data is removed. So either you get up and
leave because you now you're certain that you did okay. Or if
the doubt remains, then you are to come and do the extra Raka and
then do sudo the cell while you're still in place. You don't have to
repeat the prayer. However, if you get up and leave and go do
something, and then
then you recall, wait a minute, I didn't actually or someone saw
you. And they said you know, I saw you pray three, not four, what
were you praying, then in that case? If you believe what they
say, and you know that they're trustworthy, then you have to
repeat it. Because you left? Yeah.
So
here, if we look to the actions of the prophets, I send them
right and the actions of some of the Sahaba and you see some of the
interaction
between them. So the role we took pains to mention that Abu Bakr and
Omar were there. And he also the narrator Yanni, who also took
pains to mention that they did not say anything because of their or
that they were kind of
shy to say, to the province, I sent him that he made a mistake.
Or they actually could have doubted themselves. They could
have said well, maybe we got it wrong because that's the Prophet
so I said I'm How could, you know, we, you know, we, you know, we
maybe we counted wrong, maybe we weren't doing it right. And that
was the status of some of many of the Senior Companions,
double buck and Alma for example, and this might also go back to a
similar issue like how come you don't see why is Apple already the
most prolific Hadith narrator and not Abu Bakr and Omar, Alok Ramana
don't have that many Hadith, relatively speaking more or less
man Marathi.
But you find many for on the blog, Norma and Sydney Manik who were
very kind of later stage Sahaba. In other words, they were there
for
Most of the millennium period, they weren't around in the Meccan
period.
One of the reasons for that is that similar to here, the Senior
Companions were kind of very careful and in awe of what they
would narrate from the prophesy. So
another thing is, since they were Senior Companions,
then many of what they read narrated could have went to the
junior companions, and usually don't have the junior companion,
mentioning the senior companion, necessarily by name. So he might
just say the problem. So I said, we used to do this or do that.
Instead of if he said, I saw him do this, then definitely he saw
no, he, that person saw him do it. But he said he used to do this or
used to do that, then he might, there is a possibility, you might
be narrowing that from someone senior like armor like Abu Bakr,
and so forth. So a lot of their knowledge, went through some of
the junior companions. There's no question that abnormal gotten much
from his father, you can't know there's no way around that and yet
it no matter was one of the most prolific Hadith narrators, so
their knowledge was disseminated perhaps in a different way than
rather direct Hadith.
At least narration for hikma for wisdom that Allah subhanaw taala
sees as as important
I shall also is one of the one who is the most prolific, the top
four, or five, or Ebola and SAP, America, Asia.
If not best route, ignore them.
They are the ones who have you know, top four or five in terms of
the number of Hadith that each of them, so much of our Islam comes
from those particular companions. And those particular companions,
though, we're kind of off on a tangent of Korra by themselves,
they also had mentors, in terms of the Senior Companions.
So, you know, if not best, and if no matter were young, but they
spent much time with say, say naughty, and the father of ignore
Muhammad himself, for example.
So, so they didn't, they didn't ask the question directly. They
can feel like they can do it and neither did any of the many of the
sahaba. But this person duly ordained
did, and
it was probably seen as a type of Jura as a type of,
you know, they would say that guy has got some, you know, nerve
to come out and say to the prophets, I seldom did you forget,
what,
but had it not been for the question of the leading, then
maybe this incident would have gone on unnoticed, right, so
there's sometimes Allah subhanaw taala, there's a wisdom in putting
certain people in certain places in the messiness, they may not be
the best person, we can definitely, definitely we could
say comfortably that Abu Bakr and Omar were better Sahaba can
greater companions than do good aim. But here the Dean was in the
right place, at the right time, and he was the one who, who made
that, that question that statement. And so when the
prophets I seldom said to them, is it as duly ordained, said, Who was
he asking? Abu Bakr, Rama and others? And they all said, yes. So
even on what chronometer when the question came, right, so if we go
by the possibilities with them, either they said to themselves,
why we can't say anything? Or they said, maybe we're not sure.
However, when they saw the rest of the people and leading, made that
initiative, then they were comfortable able to say yes, it's
as, as he said, but they were not going to be the ones to sort of
try to initiate that type of question, in the presence of the
Prophet sighs.
So
So for his particular wisdom, you know, you have this diversity
between the sahaba. And some of them, were able to come forth
outright with questions like that, even though the Senior Companions
were there. So the lesson we take from that is not it's not always
the case that everyone who is in the so called superior position or
place or something is superior, you know, blanket statement
unqualified and all things sometimes you need people who also
will will bring out things that other people can't bring out. And
one of the things I always used to say is that sometimes you find in
the river things you don't find in the ocean.
So even when the river is smaller and not as great and immense and
enormous, but there may be gems in there that you can't find the
ocean, even though the ocean is is more vast.
So the privatize them also didn't go by just whatever you're doing
said he asked everybody else. So this is kind of gives you a little
bit idea of Islamic best analogy which is how we know what we know
that
when we're considering the source,
there's two ways to be certain either the source itself where we
find to be completely trustworthy, then we don't have to worry about
asking a lot of other people, not that they'll be again wasn't
trustworthy, but since they were all there, right, it would make
sense that to see well, is it something that could be
corroborated or not.
Or if it's a large number of people,
you know, witnessing that thing or attesting to it, then that's
considered to be a sort of a valid trustworthy source of knowing
something. So for example, of some
small child, seven or eight years old, came running into this room
right now and told me Oh, your car is on fire outside
of me, I might hesitate to believe him. Because, you know, seven is
probably saw that on TV anything's. But if
30 of them came in, and a range in ages, from seven to nine to 10,
are all still children, but they all saying my car is on fire,
probably I'm gonna get up and check, right, because I don't
think that, you know, these kids are playing a trick on me. And
they couldn't be, but the possibility is remote. So
when you are getting the the harbor or the the narration report
from
a large group of sources who are also varied, such as that, you'd
have a hard time
kind of affirming the possibility that they They're conspiring to
trick you. So if I hear from the east, and I hear from the West,
and hear from north and south all saying the same thing, right, and
the large numbers, then that's something that,
you know, we go by, so for example, the siding of the new
moon, we either go by, depending on the school of thought,
sometimes even one trustworthy source is enough for fasting to
begin to fast, like in the medical school, or to any other schools,
or what they call the gym animal stuff, either, which means a large
number of people such as that, you don't have to be to,
to village in about, vigilant about seeing the trustworthiness
of each individual person, because there are 100 people. So I don't
have to worry about the trustworthiness of the 100
individuals, but the large grouping of itself lends credence
to the thing that they saw.
If you take this to the logical conclusion, for example of how we
know the veracity of the Hadith, or to the supreme logical
conclusion, the veracity of the Quran, we know the veracity of the
Quran, because it is multifaceted, which means that it's from so many
different sources, such as that it's impossible for us to
conceptualize them all conspiring to to lie about it. Just like you
know, if I've never been to Lima, Peru, yet I believe that place
exists. Because I don't believe that. You know what, I've seen it
in Encyclopedia Britannica. And I've seen it in the source. I've
seen that source and I've seen videos of it on YouTube. So I
don't believe that all of those sources have conspired to make up
this place called Lima, Peru. I think it exists, even though I
haven't actually seen it, been to it myself.
So that level of confidence, we call that a letter, and in our
epistemology, someone who deny something that is by the letter,
right? Whether it's the Quran itself, or something clearly known
from the Quran, then we say that that's kind of akin to disbelief,
because there's a certainty in that which is absolute. And
anytime you deny something of absolute certainty, then that's
akin to Cofer or disbelief. If you deny something, though, of less
than absolute certainty, it's still bad, but it won't be cough.
Won't Be careful.
And this is important because, you know, we have a lot of people who
kind of have issues with certain things and we shouldn't jump to
put them outside of
the things that are actually you know, that concrete absolute are
not that many. So, you know, some even people can deny, you know,
so Allen Molokini, for example, the, the questioning of the two
angels in the grave has come in many Hadith but not to the level
of the letter. So, if someone says, I believe that, that angels
come in the grave, I believe there's a reckoning and everything
but two angels come in the grave, and I don't know I'm not sure
about that. We will call that Fiske we would call that
kind of iniquity, irresponsible, reprehensible to believe such a
thing because it's clearly established, but we wouldn't
Let's say such a person is no longer a Muslim, or that his
belief is incompatible with being a Muslim.
So
then we might ask you any sort of philosophy philosophical question,
why why should you just sell? Why the whole thing to begin with? Why
can't we just
you miss something in prayer and you just say stuck with a law, you
know, make it up, why you also have to do the to sujood.
Right. And the thing about that is
forgetfulness and prayer, obviously, outside of the context
of the Prophet promissory Selim, but for everybody else like us,
you know, usually we can attribute that to shape All right, so
thought is the one who was was refused to do the nests, he's the
one who whispers to the hearts of people to make them forget. And
he can be successful sometimes, especially in the prayer, he loves
to do that. But we don't want to give him a victory. So what is the
thing that he hates the most that he would despise?
So Jude, Suave, he went up in the mess that he's in to begin with,
because he refused to do it. When Allah subhanaw taala asked him, so
So do the sample, right, which you added on is like kind of saying,
you may have like, tripped me up here, but you know what
I get to do to sell so, you know, I win in the end. It's kind of
like a moral victory for the person even saying that you can
forget him for sometimes it happens, who happens? And there's
a way to, you know,
to fix that, what's called a job. You know, something is patchy, you
can, you can fix it up
somewhere
to be three
inches tall.
President, and he's a history.
And he has attacked his ability to remember.
Not all the time. But I recall, you're looking for
perhaps once.
And remember, we think we're career was said out loud. It could
have been one way it could have been.
You can show your dad
she converted her husband.
And I was wondering about the
curriculum for what something he was reciting I
forgot the number.
Okay, that's fine.
No sweat, you can correct him.
The Hadith that said, this field called in this clapping is for
women. Some of the scholars understood that not to mean that
if a woman is praying behind a man, and he makes a mistake that
you clap, no.
But rather than the idea of the added thing of clapping to begin
with is something, you know,
I don't sound funny. But you know, when women get young girls, not
women, when you're males get really happy, like, you know, the
clap. And so he's saying that is not a manly thing to do. Not that,
you know, you can't even a woman can't verbalize within the prayer
to say, oh, it's two, not three, you can do that. That's not what
we're saying. So women don't have to clap. Their voice is not our
right, the voice is not something not to be heard. But if they're
the only one there, and especially what we call your staff that
email. If the Imam is unsure, and he's kind of waiting for someone
behind him to set him straight, then that that means that someone
who is behind him should be should do that, obviously, is the people
who are praying directly behind the Imam are the ones who should
be doing that. That's why part of the advocate of the congregational
prayer is that those who pray directly behind the Imam should be
the ones kind of who are next in line to be Eman if he would not be
able to continue, because let's say he's not able to continue.
You're allowed actually for someone else to assume the Imam
eat in the prayer and the prayer of congregational prayer and He
can leave like if he loses, or has a nosebleed or something like
that.
But let's say there's no men
and there's only women or a woman then yes, she can. She can
definitely do that. It wouldn't be adequate even for someone in the
like the last row or three rows behind to be corrected. Mm
hmm.
Sometimes people do. And the whole issue of correction is another
thing. Normally you don't correct any man for a mistake he makes in
recitation.
Unless it's something very glaring in the faculty hat. But outside of
that, if he just makes a mistake, and something of recitation and
continues to read, you're not supposed to stop him.
Right only is a stuff that if he stops, and he doesn't know what's
coming next, then the people directly behind him to edit would
be to gently remind him, but you know, I've been in prayers and
even I'm leading and there's like a chorus of different things,
people saying one thing and one thing the other, and I know
they're wrong.
But you know, it's a male ego thing. So it happens sometimes
appropriate
to just meeting
systems.
But then sharing in our homes, let's say we're in our homes, but
do keys in the
spring, and that means instead of concentrating on corporations,
your episode
when I asked him
Is it the proper?
I don't know.
The school I follow actually doesn't allow women to lead other
women in prayer. So usually, that's not which is the Medicaid
and Hanafy schools. So it's the shelter school. I'm not sure what
the humbly charter school allows women to lead other women in
prayer
and the American Hanafi schools
because they see that the Imam is
it's absolute so it doesn't matter what there's men behind or women
behind or mix of them that the Imam should be should be male.
system scan
I don't think that makes a difference. But we I don't know if
that would be the appropriate way to
the prophesy Psalm, however, did one time
I think NSEP Malik, from that mistaken, was praying with him,
because the province was on a walk at night. And then and I saw him
wake up, and then he was spending the night there. So he wanted to
pray with
me, I believe, if not best, because he will it was it was his
art. So he was allowed to sleep over. So when I was prayed, still
sort of towards the left side of the province, I sent them some
problems I send them while he's praying to them gently by the ear
in motion for him to be on his right side. So he did have some
physical contact to show him the proper place to the
Yeah, but I can't say if that kind of extends to women or in a
general thing. I don't I don't know about that. A lot.
We have to make one.
Oh, yes. Like describe here. It's to search there's
some of them require that you repeat to the childhood? Well,
there's a whole sort of, I don't want to really get into the fifth
issue of it. But depending upon the school of thought they some of
them differentiate between something that's left out of
parent versus something that's added. So the medical school if
you omitted something that should have been in and there's eight
saunas that they consider, if you omit one of them, then you have to
do so do to sell before you do sell. And then you do two and then
you do this, then you do another two showered, then you do the
center. If it's something that you added to the prayer, like an extra
car, then you will do it after
the Sudan. That's the Maliki school.
Then the sheriff high school who says you always do it after right?
Always but always after the first settler. Yeah. And the Hanafi
Stevens Islam so it's after? No, not about which set the the one
for the prayer or the one for the schedule.
Okay,
before you do your Salah, so the chef is always before and I think
the handoff is always after so I only know the medical one, so I
can't really say too much about the others but whatever school you
follow, there'll be that particular thing but they all have
in common that you do to two sets. So
Danny Says
such as twice such as a twice yeah
yeah
so let's move on to next Hadith
I really liked this one this hadith for certain people but
maybe next time if they're hanging around no in particular just some
type of person
so
with IDs number 32
and evisa II then even
on your lawn who call that set me up in the VSR send me a cool in a
solid Hello Camila che in your studio who made a nest for all
that I had on me I just there's been a day he fell yet fat fin,
Feliu Katella for a Namaha shaitan.
I don't have that whole the NBA Jam, I didn't put that whole
thing in the beginning.
So he only included that second part, but we'll read in English.
I've also heard that he said I will save on Friday brain facing
something that blocked him from the people and men from Benny
Abhi.
More youth sought to pacify them. So blocked him in the chest. The
young man looked at him but found no way to get around except in
front of him. So I will say it stopped him with more strength
than before he got upset with Jose and want to complain to my one
also came in and then one said What is the matter between you and
the son of your brother? It will say he said I heard the prophesy
said and say when you praise facing a sutra and someone wishes
to pass in front of him, then block him if he refuses then fight
him because he is nothing other than a shaper.
What?
We'll get to that in a second.
So just reading the Hadith from you know, like that it sounds very
harsh.
It's like how is that possible? Because he passed in front of me,
I'm supposed to fight him what like kill him? What does that
mean? I and I know many people who read this hadith, try passing in
front of them. Right. You know, you'll get elbowed you get, you
know, clotheslines and all sorts of things will happen to you if
you dare pass in front of them. But like some of the other Hadith
that we read, this hadith needs to be conceptualized. It's not like
exactly what it appears to be. Right, it takes a little bit of
discernment that only the Allah that taking all other things in
consideration would be able to do so first, what sutra, sutra is,
comes from the word set, which is to cover or to protect. So the
sutra is considered, and it's something promises and did
especially when he was traveling.
To put something in front of one, but not actually directly in
front, the other is a little bit towards the right. That would be
of some height, usually, maybe the width of a spear that used to be
like a stick, or liners, which would be a stick that they placed
in the sand. And it would be something like, you know, four or
two or three feet high, something like that.
And it would be there to act as a
barrier between anyone who unwittingly would pass in front of
you. But there are certain adab also for when you would use sutra
and when you would not when you would need to have it and when you
shouldn't try to have it. So, for example, in the masjid, when you
are praying behind the Imam and congregation, not every single
individual puts a suit in front of them, because you have the line in
front of you is kind of your suit. So it's fair to say that no one's
gonna try to pass when people are lined up in rows. So that's not a
situation where you would have sorted out with the amendment
front have it? Yeah, maybe. But if he has something like that in my
head up, which is impossible, right? Then you wouldn't. So the
sutra is used in situations where you are placing it. And there is
either a remote possibility or very slim possibility someone will
actually be walking in that place to pass in front of you. Why do I
say that? What if it's somewhere where people are walking all the
time? Then you don't pray there? That's the thing people don't
understand. It's my crew. We take this with all the other Hadith.
And again, if it's this like reprehensible to pray, where
people are passer bys, you know, it's like a throughway an artery
where people are walking or driving or whatever it might be.
So I don't go out to one and set up my prayer space on the left
lane of the highway and say, Here's my sutra. Let's see if a
car tries to pass. Right because that that's a place that's my
crew. I don't do it in the mall, you know right in front of
Lord and Taylor or something and say you know
entrance and say, Actually, I set up my software loads gonna pass
here.
I don't do it in Mecca in the Haram.
Right anywhere close to the kava, and anyone who's been there knows
this and expect people not to pass in front of me when they're making
thought, how often does this happen? Right people, they finish
that off. And the Sunnah says to pray to rock is behind the Macomb
of Ibrahim, which is that it's covered now with glass and sort of
a gold dome type of thing. Where the footsteps of the Prophet
Abraham are set to be, you know, inside. So people try to do it
directly behind that, or in front of it or close to it, but
actually, you're in the toe off zone when you do that, because if
it's a large number of people, sometimes that holes often that
whole setup, they've changed the setup now but from where it used
to be from the capital all the way through the doors, where the steps
are, would be completely full of people making time off. So you can
expect to set up to pray there and then people won't pass in front of
you. And then you block them later Jews. It's not right. I don't
wanna say haram but it's something that's not permissible to, to
expect that. So the sutra is going to be set up in a place where as
as your your student who mean an NES, so as to prevent people who
otherwise usually would not be walking there. Because if they're
usually walking there, then you're not praying there to begin with.
It's not a place to pray. That's one.
So the sutra has to be understood in that sense. Do you have to have
it? No, it's not fun. It's not obligatory is a prayer valid?
Without it? Absolutely. No one said that prayer is not valid
without it. It's completely valid without it.
You know, in a mosque, for example, and you're praying other
than the form of prayer, and it is a place where people walk, but
it's not really passive. Why then you might take a column or a wall
as a sutra. That's perfectly acceptable to do something like
that. But here we're talking about something that's outside of that.
That area, okay.
chairs can be. Yeah, yeah, sure.
So that's the sutra? What about this
thing about blocking the person who tries to pass in front?
It's interesting, the word that the prophets I seldom used to
describe the person who even after reminded not to pass in front. He
called them che thought he didn't call them anything else. Right?
That's significant. Sloth. Sloth arbitrary. You got to call them a
million things. Got to call them awful facet got a, you know, words
that would describe him.
I need stubborn, but he said Shavon Shavon. Does he mean
literally that that person is now like, shaytaan? Like he's a
Kaffir?
Could he mean that? Can't mean?
Why can it not mean that because it's not cool for even to
purposefully pass in front of someone. It might be like rude, it
might be not nice, but to say to the elevation of the level of
disbelief and to be akin to the Shavon who openly
you know, declared his gopher and recalcitrance in front of God. Is
he like him? In that sense? No. So what is he like him that how is he
like a shaper? What's what they call once a Shabbat? What is
where's the similarity? Let's go back to the Hadees before this. So
do just so we said that so or distraction in prayer? We
attribute it to whom? So thoughts so the person passing in front of
you at most, what are they?
A distraction. So they're akin to shaitan. In that they are a
distraction in your prayer.
That's it.
There are a distraction in your prayer.
Let's go back a few more Hadith, the Hadith about changing your
direction if you're on the boat to face the Qibla the Hadith about
putting your sleeve or putting your Imama on the hot ground,
these are all there to prevent unwarranted distraction to have
more concentration. So if we took this head is literally right, and
then he said, find your cartoon, so he should fight him?
How could that be understood in light of those Hadees before
because if I really fight him, can I still be considered prey?
I'm not praying anymore, you know, we're going to blow his head locks
you know, he's piled driving me and I'm, you know, trying to do a
back suplex and there's no more prayer at that point. Right and
it's not telling you to leave the prayer.
He's not worth leaving the prayer. So fill your car till who means it
faculty to try to show him to stop him doesn't mean you're strong arm
him and clothesline in the neck. Right? But it's to give them an
indication look at
Maybe not realize, but there is this space is actually sacred.
Right? Why? Why the association because this space is sacred,
there's a hardware to it, there's a sacral sanctity, because it's
between you and Allah as part of that. And it's between you and the
qibla, which is the fibula is a symbol of a lot of fun with that.
So there's a sacredness to the space. So defending the sacredness
of space is an Islamic etiquette. So important. So sometimes
defending the hallmark of things, the sacredness of things, in of
itself is a type of deed. It's an elevated deed, elevated Wragge to
defend those sacred things that Allah has made sacred. So beyond
that, is there some type of seer, maybe secret about the space
between you, I think so. Exactly how it is and so forth, Allah
Allah, but the prophesy cinema and another Hadith, he mentioned that
if one of you were to wait 40 years, or 40 days or 40 months,
Hadith narrator is not sure of which, but it would be better for
them to wait that long than to cross in front of someone in their
prayer area between them in their sutra. So he would have not said
something like that unless there is something beyond just the
actual physical space, something of the unseen, something that we
can't necessarily perceive that's important about that space below
on what it is. But I definitely believe that there's something
about it that that would make it so significant.
So you're defending that space, but in as much as you are still
within your prayer.
Right, because we said extraneous act, actions to the prayer are
only allowed when it is for the purpose of the integrity of the
prayer. So blocking him from coming yes, there's an integrity
of the prayer because the integrity of the hormone the
sacred space here. But if he insists, or if she insists, and
you try to actually physically stop them, then it stops becoming
something for the
integrity of the prayer, and it's now becoming something because
you're angry.
They made you angry, and and now you are a fighter. So that's not
about apparently, what about you? So that's not what's called for
all of the said that you stop them, you know, put your arm show
indication, if they insist you let them go.
Why? Because
this
space here, or him passing in front of you, who's at fault, who
carries the Senator is a sin, the person,
even if you did nothing, even if you let them pass without stopping
them, you're still not
you're still not considered to be falling into sin. You know, if we
consider this to be a recommended action, not something that's
obligatory, and definitely, him crossing in front of you, even if
you don't stop him does not
nullify your prayer or the validity of the paranoid said
that.
So it's for them, it's not for you. Right, because when the Prime
Minister has sent me rather wait 40 something before crossing in
front, you're actually doing it for their behalf, not your behalf.
Right. And they said the example they use, if I'm praying, and
someone was in earshot, I can hear them choking on something on food,
and they might suffocate. What do I do?
I leave the prayer, I leave, if I can't help them without leaving
the prayer, then I leave the print, I go help those people,
whether it's someone drowning, or someone in a state where there's
not, you know, they're gonna lose a life, then you go and you help
them. You know, little kids about to cross the street and you know,
busy street, then you go get them, you stop, you know, if it needs
be, why because saving that life is more important than doing the
prayer right now, even if you might miss the prayer time if
you're doing it any at the end of the prayer time. So here if this
person, you should rather wait for two years before crossing in front
of you, then you're actually doing it for them. You're stopping it
for them not for you. So it's not about you, it's about them for
whatever that sanctity that that space has. If they cross in front
and they insist on doing it, then they're like shape line in their
insistence and they're like Shaitan in that now they've become
a distraction to you. So that's why you should push them away
gently.
Somebody has to leave early. The person brain
pass is making don't to do the not playing the chord now or the
Navaho
and the other person has to like
go in front. Still.
That is
know it applies to any one thing we don't have the we don't know
the other of them.
A surgeon, there's a very nice book called
something like
at a massage, it will massage it.
So the allocator, the adab of the surgeon, the one who is doing the
frustration in the massage, right. And amongst those is that
for one thing that's quite common that we do, but like after Friday
prayer, most people get up and start doing Sunday. I don't think
we should stop doing that. Because there are people who actually need
to leave by people are getting back to work. And it used to be
the Sunday in America at least and you find this in predominantly
America countries, people don't do that they get up and move right
away. Because the even America understood the area with accordion
salata fantasy to fill up the devil in the lab, talking in Surah
to Juma so if the prayer has been done, then fantastic will fill
out, then go out and seek your provision, what that will mean for
doing that and seek from God's bounty. So even the idea of Friday
being a holiday, or a day off is not necessarily one grounded in
the Koran or our understanding. We do in because, you know, as a day
off, but it's not like the Sabbath. It's not like a day where
it's sacred, it's sacred, and this extends to not doing anything or
not working even doesn't mean that and so one of the adept with that
is that if people at least people were who need to leave, there
should be some type of pathway for them to leave if they can, but
oftentimes, people prey this on that and
you know, people stand there waiting a few minutes and maybe
they need to go. So I would, you know,
if I had my own little fiefdom, I would kind of recommend to people
to you know, wait five minutes let the people who leave need to leave
and there's nothing wrong with that. They're not any less than
you or anything like that. You know, some people have this much
lunch hour and they need to go no problem.
So Loma Linda life
so the next Heidi's having a good move on.
on who they for the call calls for us and send them fit on Rajani Lee
O'Malley he was led by Jerry Cook a few has Salatu was Salam wa
salatu salam Rwanda.
So, he only uses this first part of the Hadith the second part
actually has a whole different explanation to it.
So
relief in Eretz, that messenger Lasar Salim said, immense fitna is
in his family, his wealth his children
and his neighbor
and his expiated with salatu salam Solokha, commanding writer
forbidding evil
let's just not do that second half yet and let's just look over the
first half of the Hadith
so here are the problems are some describes some things that we
would think to be not blameworthy in themselves as fitna. And
usually we associate fitna with something blameworthy.
And that's not always true.
Fitna just means trial and tribulation.
So you can be tried and tested with something that in of itself
is good and praiseworthy.
And the Quran affirms is one of Locomobile highly was shoveling
with nothing. And we test you with good and with evil as a test as a
fitna.
So when it says one's children and one's family is a fitna, does it
mean that what children or family or bad shouldn't have them no
means that you may be tried and tested via your your children or
your neighbors or your wealth or your family.
And
the other things to the profit inciting incident was a fitna for
people who believed him to be a deity. But no one can say that a
cell or Jesus had he said, I'm with someone who is a source of
evil Hashem. But he was a fitna in that sense, or what had happened
to him towards the particular event of the crucifixion, that may
have happened to someone else was a fitna for those who came after.
So the fiddling just means a test.
So then the question is, how is it that those things those four
things mentioned can be in what sense? Are they fit
The
two major ways. First one is that all of those things mentioned,
namely,
family, and family here can mean wife, or it can mean beyond that.
Wealth, children and neighbors. So these are all relationships.
In a sense, wealth, a little bit different, but the other three are
relationships.
But even all four of them have in common that there are certain
rights and responsibilities associated with each one of those
four. So definitely, when we talk about relationships, we're talking
about what rights and responsibilities do I have towards
those groups of people. So if it's family, or wife, then that
includes the i, which would include their upkeep, their
maintenance, their tending to their needs, so forth, those are
all rights. Those are who so if one, were to
be remiss in fulfilling those rights, right, then, or they're
not doing it properly, then that's a test for that, right, or even
just the quest to actually try to do it properly is a test because
not everyone can do it.
And so here
when we talk about people's rights,
or the rights of money, wealth, so we have soccer, that's a right on
your wealth, right? That you have to pay anything in particular
excess amount, then you have to pay the cat. So here sidelite,
Salah was so Masada, those things, they're not meant as explanations
for not fulfilling those rights. Because the only way that those
rights can be fulfilled is if you fulfill them.
Or the one that who that you are right towards grants you reprieve
and says, Okay, I let you go of that particular Right.
Or a launch decides to forgive you. But these regular acts of
piety, then of themselves will not be expiating things for those
rights. So it's not talking about that. So that's saying, you know,
be remiss in your, in your relationship with your wife, or
your kids and not spend on them or not attend to their maintenance
and upkeep. But you know, as long as you pray and to give some sort
of, and fast a few days and, you know, call out from the third row
and prayer, you know, that's not the area you're doing, I'm gonna
be model, then you have, you know, you fulfill that no, you have not.
So they're considered debts. And those debts can only be fulfilled
by you paying them. So the hadith is not referring to that. So what
is it referring to? It's referring to that which is seemingly outside
of your Caldera outside of your ability or that you don't realize,
right? So let's say you have multiple children, and you tried
to do with them equitably and fairly, but in your heart, you may
have an inclination to one towards more than the other. And it may
come out even though you don't you try not to come out. How does that
get expiated via this hadith.
So those things were, you know, try as we might, we'll never going
to reach perfection, we're never going to do it exactly right. But
then there has to be a mechanism by a last minute out of out of His
infinite love and mercy for us. He grants us this way by which we can
expiate those things even in your wealth, you know, you calculate
this okay? That right? But you know, maybe some of it is from
haram, maybe you mismanaged it maybe you Kedah, despite your best
efforts, then these are ways for one to expiate that
so
that's one way. The second way we said, we can understand there are
a fitna is that they may be kind of the opposite of what we first
said before, so you fulfilling the rights or you think you are but
then it becomes such a distraction to you that you lose sight of
things that are even more important.
So they become distracting to you in the sense that now you are
remiss in
your prayers, or your other duties that you may have, or who can let
those rights that Allah technically we call them rights of
Allah, but they really go back to your own salvation and
preservation but you're not fulfilling them.
So they may be distracting to you in that sense, right. They used to
say the Arabs
and what to do much better
and what to do much better that the children are
causes of cowardice.
How so? Well, because maybe there's a time when