Shadee Elmasry – Bukhari Class #14 1of2 (Class #13 missing)

Shadee Elmasry
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AI: Summary ©

The conversation covers various topics related to the holy model of remorse, including the importance of remembering the Prophet's words during prayer, the use of "by the way" and "by the way" as signal of remembering a memory, the use of hip hop as a way to assert their claim, and the importance of considerate barrier between people and partners. The speakers also discuss the holy model of space, protection against distractions, and the importance of not being blameworthy for a situation.

AI: Summary ©

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			But the pro had been shortened.
Actually the better translation is
		
00:00:39 --> 00:00:41
			that people left quickly.
		
00:00:42 --> 00:00:45
			Hollinger Sarado people have
quickly and then they told the
		
00:00:45 --> 00:00:47
			people outside that the prayer has
been shortened
		
00:00:52 --> 00:00:56
			and we'll walk them over there but
they too were to watch in order to
		
00:00:56 --> 00:00:59
			speak to him Salah Salem among
them was a man with
		
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			tall hands long arms I don't know
how you have tall hands
		
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			literal translation
		
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			when we used to call them via Dany
because they had in Arabic can
		
00:01:15 --> 00:01:16
			mean hand and it can mean arm.
		
00:01:17 --> 00:01:22
			So in ASL will do when it says,
well, Sue ADEA come in and malefic
		
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			and wash your arms up to the
elbows. No one has hands up to the
		
00:01:27 --> 00:01:34
			elbows. So can't mean just hand.
So the AED can can mean both but
		
00:01:34 --> 00:01:35
			it usually means the whole arm
		
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			depends on the context as well
obviously.
		
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			You apply somewhere I send them I
did not forget, and it was not
		
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			shortened. Then he said to the
people were still there, which
		
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			would include Abu Bakr and Omar is
it as Dunedain stated, everyone
		
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			confirmed, he then swore Saddam
stood up and prayed what was
		
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			missed and made the community and
made such that as you normally
		
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			make such that are longer. And
then he raised his head and made
		
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			the computer and made to do it
again. So twice as it the first
		
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			time just like there was a judo
longer. Then he raised his head
		
00:02:11 --> 00:02:13
			and made to compete and then he
made salah
		
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			or gave the setup.
		
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			So here
		
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			are several issues.
		
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			In this hadith,
		
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			one of them, probably the first
question that will come to mind to
		
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			many is how can the prophets I
send them forget in prayer, right,
		
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			because we know about him. So I
said to them that he mentioned
		
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			about himself or they mentioned
about him than moi now who lnM
		
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			will call, his eyes may be asleep,
but his heart never sleeps. And so
		
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			one of the console is one of the
specific things about the promises
		
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			I send them is that even while
asleep there's an awareness about
		
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			him such as that he doesn't lose
his will do even while asleep. So
		
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			sleep is not a reason for him to
lose his state of blue unlike for
		
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			everyone else, because they're
unaware of what may have passed
		
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			out of them during sleep.
		
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			So, if the volatile syndrome is
heart never sleeps, and the hoodoo
		
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			in the prayer is a function of the
remembrance of the heart then how
		
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			is it that
		
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			he can not recall or lose track of
how many archives he did?
		
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			So remember drummer, he says
there's a few things here.
		
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			One,
		
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			there is another Hadith that's
narrated on the promissory Salam
		
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			where he said in nama onset or
nama answer, I'll answer the as
		
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			soon
		
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			that he said I forget or I am made
to forget so that I can establish
		
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			a sunnah.
		
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			So if
		
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			he forgets, then that's an
indication that he has human
		
00:04:04 --> 00:04:10
			traits, human characteristics like
everybody else. But it also shows
		
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			that in those things, where he
seems a typically human only above
		
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			and beyond what most humans can
do, then that is a delete. That's
		
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			an evidence that he is a prophet
and a messenger set ourselves up.
		
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			For if he didn't have the same
human traits at the same time,
		
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			then one could make the argument
maybe he's not even a human being.
		
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			Maybe he's an angel, maybe he's
something else. So the fact that
		
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			he has a Bashar iya that he has a
humaneness about him, is a proof
		
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			of his prophethood and as much as
that those things that seem above
		
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			and beyond what humans can do
shows that it's not just
		
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			a typical for a human but it is
something that is specific to
		
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			being a prophet, and being a
messenger of Allah subhanaw taala
		
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			if we go by the other narration
that he
		
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			is made to forget, then that means
that even the
		
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			Afghan and the son
		
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			of the province are seldom can be
established even when he is not
		
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			fully aware of them. So Allah
subhanaw taala via the province
		
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			very seldom can establish
particular rulings particular Sona
		
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			and things of the promissory Salam
even though
		
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			the promissory seller may not be
at the time aware that he is
		
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			making an establishing a sunnah,
right? Because otherwise, if he
		
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			was aware of it, it wouldn't be so
it wouldn't be forgetfulness, and
		
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			how could you justify him
purposefully, leaving to Rocco's
		
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			out, he would have to have
actually forgotten in order for us
		
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			to know the ruling. Otherwise, if
he did them on purpose, and then
		
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			just did them to show us then it
wasn't really forgetfulness. So
		
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			the kind of paradox here is that
the prophesy settlement at the
		
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			same time that he, he is beyond
reproach in terms of his producer,
		
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			his
		
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			his reverence and prayer, this
does not negate that Allah's model
		
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			can make him to forget, there's a
similar paradigm or similar
		
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			parable, if we look to say that
Adam Alayhis Salam, even though
		
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			probably in a much more explicit
way.
		
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			And the Quran also describes it
now, Adam, fantasy, so he forgot
		
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			fantasy, when he described that he
ate from the forbidden tree. And
		
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			this too, since we believe that
all prophets are infallible, we
		
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			look at the same way that the
mother who said I ate from the
		
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			tree because he was made to eat
from it, in order for a greater
		
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			cause for a greater lesson to come
out of it, namely that how would
		
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			we know tell about how will you
know repentance? And is the call
		
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			in the most primal way if it not
for our father, or the mother who
		
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			sat down to have shown that to us
to begin with? So we don't
		
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			describe it as the fall we
describe it really as an ascent as
		
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			ennobling. So it was a Quran, it
was a labeling of the Prophet
		
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			Adam, not something that was
seeing the served as a punishment
		
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			either to him, or as a collective
punishment to humanity. Right. So
		
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			our narrative of that is much much
different than other religions,
		
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			especially Christianity, which see
that as original sin, and then
		
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			that the sin is carried by all of
his children to the ends of days
		
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			until last they accept Jesus as
their Savior. So we don't have any
		
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			of that theology whatsoever.
		
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			So the promises are seldom, he did
not, was not missing his prayer.
		
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			He was not actually
		
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			thinking about something else that
made him forget, but it was
		
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			something of you can say, How come
Jeopardy something that Allah
		
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			subhanaw taala compelled him to do
so that this particular ruling
		
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			could become apparent. And when
the prophets I sent him when he
		
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			said, Where's your karate irony?
For salah. And the delight of my
		
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			eye has been made in the prayer.
He didn't say the right my eye is
		
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			the prayer. He said in the prayer.
So it is possible that even within
		
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			the prayer, he was so
		
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			enamored and busy with his
reverence of Allah subhanaw taala
		
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			that that could have been what
made him lose track of the number
		
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			of records.
		
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			Because it's in the prayer, not
the prayer. So the prayer is a
		
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			vehicle by which one can have that
Munna Jaya Huck have that secret
		
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			inner connection with Allah
subhanaw taala. So he was so busy
		
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			with that secret inner connection,
that in this particular instance,
		
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			even a number of archives may have
been something that he temporarily
		
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			forgot about.
		
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			Not like us, when we forget in the
prayer, we're thinking about, you
		
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			know, what's for dinner, or we're
going to eat, you know, when's the
		
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			next episode of whatever thing
we're watching. That's completely
		
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			different.
		
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			It's an area that Walmart for
example, sometimes we think about
		
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			troop alignments in the prayer.
		
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			And they said, that's actually an
obligation within an obligation.
		
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			So he was a Khalifa of Islam. And
at the same time, his Hello within
		
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			the prayer actually caused him to
think about other obligations that
		
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			he needs to fulfill for Allah.
		
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			So
		
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			that's the way that we, you know,
we would typically understand it
		
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			otherwise, we don't say that the
Prophet SAW I send them a subject
		
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			to the CN or sell, you know,
forgetfulness, or, you know, they
		
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			use those words interchangeably
sometimes, but they actually have
		
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			a subtle difference between them.
The cn or to forget means that
		
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			it falls away probably from even
your,
		
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			you know, they say you have two
memories, you have the short term
		
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			and your long term. So it
completely falls out of your short
		
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			term and you need to be jogged,
maybe repeatedly to remember it.
		
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			Whereas
		
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			So means that they say the Adnet
MB with the slightest reminder,
		
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			you immediately remember, you
immediately recall is so so should
		
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			do the cell, right? It's called
the sujood of cell notice which is
		
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			made of Ni C n.
		
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			So the So who here is
		
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			means that with the slightest
		
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			kind of a signal that you recall
it.
		
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			And that's what it means, because
within the prayer, you realize,
		
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			oh, wait, I missed the sewer after
the fair to how I got up. And I
		
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			didn't do that to shepherd in the
middle. You know, let's call Sal,
		
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			because you realize it within the
prayer.
		
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			So what happens if you never
realize it?
		
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			Nothing on you, right? Because
you're, we're taking into account
		
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			for what we consider what was in
our belief of how we did the
		
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			prayer, not how it actually is in
reality. So if that one prayer you
		
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			did seven years ago, on May
13 2008, and
		
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			you prayed Russia, five instead of
four, three instead of foreign,
		
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			but you thought that you prayed
the whole thing? is a lot going to
		
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			take you into account on that? No.
Which Allah? No, because
		
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			you in your belief,
		
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			felt that you prayed the whole
prayer correctly. What if you
		
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			remember three years later said,
Wait, oh, my God, we actually was
		
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			three, not four.
		
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			Then you can redo it, if you
believe that.
		
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			What if you add something extra?
When every five, not four, what
		
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			should I do now? The medical
school they say just to do the
		
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			cell because you added something
extra, you're not going to repeat
		
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			the whole prayer.
		
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			So you're just you know, anytime
that you can't, and you're just
		
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			too sick to sell to?
		
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			to expiate that, that mistake.
		
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			Is one remember that they made a
mistake, like
		
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			a while back, and
		
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			then they have to do it again.
		
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			If it's a while back, such as
that, yeah, then they if they're
		
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			sure, then they have to do it
again.
		
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			Then don't don't think about
proceeded three years ago. It'll
		
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			take you down a road that you want
to.
		
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			Remembering that I forgot three
years ago, that was like far
		
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			fetched.
		
00:12:42 --> 00:12:44
			Yeah, as far fetched, yeah, I was
		
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			just using that illustrate the
example. But let's suppose you are
		
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			in the prayer. And you say salaam
article. And then we think,
		
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			I don't know what was that three
years or four.
		
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			And you remain still for a while
and you still have doubt, then
		
00:13:03 --> 00:13:06
			don't get up until the data is
removed. So either you get up and
		
00:13:06 --> 00:13:10
			leave because you now you're
certain that you did okay. Or if
		
00:13:10 --> 00:13:13
			the doubt remains, then you are to
come and do the extra Raka and
		
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			then do sudo the cell while you're
still in place. You don't have to
		
00:13:16 --> 00:13:19
			repeat the prayer. However, if you
get up and leave and go do
		
00:13:19 --> 00:13:20
			something, and then
		
00:13:21 --> 00:13:24
			then you recall, wait a minute, I
didn't actually or someone saw
		
00:13:24 --> 00:13:27
			you. And they said you know, I saw
you pray three, not four, what
		
00:13:27 --> 00:13:31
			were you praying, then in that
case? If you believe what they
		
00:13:31 --> 00:13:34
			say, and you know that they're
trustworthy, then you have to
		
00:13:34 --> 00:13:37
			repeat it. Because you left? Yeah.
		
00:13:40 --> 00:13:41
			So
		
00:13:42 --> 00:13:45
			here, if we look to the actions of
the prophets, I send them
		
00:13:47 --> 00:13:50
			right and the actions of some of
the Sahaba and you see some of the
		
00:13:50 --> 00:13:51
			interaction
		
00:13:52 --> 00:13:57
			between them. So the role we took
pains to mention that Abu Bakr and
		
00:13:57 --> 00:14:02
			Omar were there. And he also the
narrator Yanni, who also took
		
00:14:02 --> 00:14:07
			pains to mention that they did not
say anything because of their or
		
00:14:07 --> 00:14:08
			that they were kind of
		
00:14:09 --> 00:14:13
			shy to say, to the province, I
sent him that he made a mistake.
		
00:14:14 --> 00:14:17
			Or they actually could have
doubted themselves. They could
		
00:14:17 --> 00:14:19
			have said well, maybe we got it
wrong because that's the Prophet
		
00:14:19 --> 00:14:23
			so I said I'm How could, you know,
we, you know, we, you know, we
		
00:14:23 --> 00:14:28
			maybe we counted wrong, maybe we
weren't doing it right. And that
		
00:14:28 --> 00:14:32
			was the status of some of many of
the Senior Companions,
		
00:14:33 --> 00:14:37
			double buck and Alma for example,
and this might also go back to a
		
00:14:37 --> 00:14:41
			similar issue like how come you
don't see why is Apple already the
		
00:14:41 --> 00:14:45
			most prolific Hadith narrator and
not Abu Bakr and Omar, Alok Ramana
		
00:14:45 --> 00:14:48
			don't have that many Hadith,
relatively speaking more or less
		
00:14:48 --> 00:14:48
			man Marathi.
		
00:14:51 --> 00:14:55
			But you find many for on the blog,
Norma and Sydney Manik who were
		
00:14:55 --> 00:14:59
			very kind of later stage Sahaba.
In other words, they were there
		
00:14:59 --> 00:15:00
			for
		
00:15:00 --> 00:15:03
			Most of the millennium period,
they weren't around in the Meccan
		
00:15:03 --> 00:15:03
			period.
		
00:15:06 --> 00:15:11
			One of the reasons for that is
that similar to here, the Senior
		
00:15:11 --> 00:15:17
			Companions were kind of very
careful and in awe of what they
		
00:15:17 --> 00:15:20
			would narrate from the prophesy.
So
		
00:15:23 --> 00:15:26
			another thing is, since they were
Senior Companions,
		
00:15:27 --> 00:15:31
			then many of what they read
narrated could have went to the
		
00:15:31 --> 00:15:35
			junior companions, and usually
don't have the junior companion,
		
00:15:35 --> 00:15:40
			mentioning the senior companion,
necessarily by name. So he might
		
00:15:40 --> 00:15:43
			just say the problem. So I said,
we used to do this or do that.
		
00:15:44 --> 00:15:47
			Instead of if he said, I saw him
do this, then definitely he saw
		
00:15:47 --> 00:15:50
			no, he, that person saw him do it.
But he said he used to do this or
		
00:15:50 --> 00:15:53
			used to do that, then he might,
there is a possibility, you might
		
00:15:53 --> 00:15:57
			be narrowing that from someone
senior like armor like Abu Bakr,
		
00:15:57 --> 00:16:01
			and so forth. So a lot of their
knowledge, went through some of
		
00:16:01 --> 00:16:03
			the junior companions. There's no
question that abnormal gotten much
		
00:16:03 --> 00:16:07
			from his father, you can't know
there's no way around that and yet
		
00:16:07 --> 00:16:11
			it no matter was one of the most
prolific Hadith narrators, so
		
00:16:11 --> 00:16:14
			their knowledge was disseminated
perhaps in a different way than
		
00:16:14 --> 00:16:17
			rather direct Hadith.
		
00:16:18 --> 00:16:21
			At least narration for hikma for
wisdom that Allah subhanaw taala
		
00:16:22 --> 00:16:24
			sees as as important
		
00:16:28 --> 00:16:34
			I shall also is one of the one who
is the most prolific, the top
		
00:16:34 --> 00:16:38
			four, or five, or Ebola and SAP,
America, Asia.
		
00:16:40 --> 00:16:43
			If not best route, ignore them.
		
00:16:44 --> 00:16:47
			They are the ones who have you
know, top four or five in terms of
		
00:16:47 --> 00:16:50
			the number of Hadith that each of
them, so much of our Islam comes
		
00:16:50 --> 00:16:54
			from those particular companions.
And those particular companions,
		
00:16:54 --> 00:16:57
			though, we're kind of off on a
tangent of Korra by themselves,
		
00:16:57 --> 00:17:01
			they also had mentors, in terms of
the Senior Companions.
		
00:17:02 --> 00:17:06
			So, you know, if not best, and if
no matter were young, but they
		
00:17:07 --> 00:17:12
			spent much time with say, say
naughty, and the father of ignore
		
00:17:12 --> 00:17:13
			Muhammad himself, for example.
		
00:17:17 --> 00:17:22
			So, so they didn't, they didn't
ask the question directly. They
		
00:17:22 --> 00:17:25
			can feel like they can do it and
neither did any of the many of the
		
00:17:25 --> 00:17:27
			sahaba. But this person duly
ordained
		
00:17:28 --> 00:17:30
			did, and
		
00:17:34 --> 00:17:37
			it was probably seen as a type of
Jura as a type of,
		
00:17:39 --> 00:17:42
			you know, they would say that guy
has got some, you know, nerve
		
00:17:43 --> 00:17:47
			to come out and say to the
prophets, I seldom did you forget,
		
00:17:47 --> 00:17:48
			what,
		
00:17:50 --> 00:17:54
			but had it not been for the
question of the leading, then
		
00:17:54 --> 00:17:59
			maybe this incident would have
gone on unnoticed, right, so
		
00:17:59 --> 00:18:03
			there's sometimes Allah subhanaw
taala, there's a wisdom in putting
		
00:18:03 --> 00:18:06
			certain people in certain places
in the messiness, they may not be
		
00:18:06 --> 00:18:09
			the best person, we can
definitely, definitely we could
		
00:18:09 --> 00:18:12
			say comfortably that Abu Bakr and
Omar were better Sahaba can
		
00:18:12 --> 00:18:16
			greater companions than do good
aim. But here the Dean was in the
		
00:18:16 --> 00:18:20
			right place, at the right time,
and he was the one who, who made
		
00:18:20 --> 00:18:23
			that, that question that
statement. And so when the
		
00:18:23 --> 00:18:27
			prophets I seldom said to them, is
it as duly ordained, said, Who was
		
00:18:27 --> 00:18:32
			he asking? Abu Bakr, Rama and
others? And they all said, yes. So
		
00:18:32 --> 00:18:35
			even on what chronometer when the
question came, right, so if we go
		
00:18:35 --> 00:18:38
			by the possibilities with them,
either they said to themselves,
		
00:18:38 --> 00:18:41
			why we can't say anything? Or they
said, maybe we're not sure.
		
00:18:41 --> 00:18:45
			However, when they saw the rest of
the people and leading, made that
		
00:18:45 --> 00:18:48
			initiative, then they were
comfortable able to say yes, it's
		
00:18:48 --> 00:18:51
			as, as he said, but they were not
going to be the ones to sort of
		
00:18:51 --> 00:18:57
			try to initiate that type of
question, in the presence of the
		
00:18:57 --> 00:18:58
			Prophet sighs.
		
00:18:59 --> 00:18:59
			So
		
00:19:02 --> 00:19:06
			So for his particular wisdom, you
know, you have this diversity
		
00:19:06 --> 00:19:11
			between the sahaba. And some of
them, were able to come forth
		
00:19:12 --> 00:19:14
			outright with questions like that,
even though the Senior Companions
		
00:19:14 --> 00:19:19
			were there. So the lesson we take
from that is not it's not always
		
00:19:19 --> 00:19:24
			the case that everyone who is in
the so called superior position or
		
00:19:24 --> 00:19:29
			place or something is superior,
you know, blanket statement
		
00:19:29 --> 00:19:32
			unqualified and all things
sometimes you need people who also
		
00:19:32 --> 00:19:37
			will will bring out things that
other people can't bring out. And
		
00:19:37 --> 00:19:41
			one of the things I always used to
say is that sometimes you find in
		
00:19:41 --> 00:19:42
			the river things you don't find in
the ocean.
		
00:19:44 --> 00:19:46
			So even when the river is smaller
and not as great and immense and
		
00:19:46 --> 00:19:50
			enormous, but there may be gems in
there that you can't find the
		
00:19:50 --> 00:19:54
			ocean, even though the ocean is is
more vast.
		
00:20:02 --> 00:20:05
			So the privatize them also didn't
go by just whatever you're doing
		
00:20:05 --> 00:20:10
			said he asked everybody else. So
this is kind of gives you a little
		
00:20:10 --> 00:20:14
			bit idea of Islamic best analogy
which is how we know what we know
		
00:20:14 --> 00:20:14
			that
		
00:20:16 --> 00:20:18
			when we're considering the source,
		
00:20:19 --> 00:20:25
			there's two ways to be certain
either the source itself where we
		
00:20:25 --> 00:20:28
			find to be completely trustworthy,
then we don't have to worry about
		
00:20:28 --> 00:20:31
			asking a lot of other people, not
that they'll be again wasn't
		
00:20:31 --> 00:20:34
			trustworthy, but since they were
all there, right, it would make
		
00:20:34 --> 00:20:36
			sense that to see well, is it
something that could be
		
00:20:36 --> 00:20:37
			corroborated or not.
		
00:20:39 --> 00:20:42
			Or if it's a large number of
people,
		
00:20:44 --> 00:20:47
			you know, witnessing that thing or
attesting to it, then that's
		
00:20:47 --> 00:20:51
			considered to be a sort of a valid
trustworthy source of knowing
		
00:20:51 --> 00:20:53
			something. So for example, of some
		
00:20:54 --> 00:20:57
			small child, seven or eight years
old, came running into this room
		
00:20:57 --> 00:21:00
			right now and told me Oh, your car
is on fire outside
		
00:21:01 --> 00:21:06
			of me, I might hesitate to believe
him. Because, you know, seven is
		
00:21:06 --> 00:21:09
			probably saw that on TV
anything's. But if
		
00:21:10 --> 00:21:15
			30 of them came in, and a range in
ages, from seven to nine to 10,
		
00:21:16 --> 00:21:19
			are all still children, but they
all saying my car is on fire,
		
00:21:19 --> 00:21:22
			probably I'm gonna get up and
check, right, because I don't
		
00:21:22 --> 00:21:25
			think that, you know, these kids
are playing a trick on me. And
		
00:21:25 --> 00:21:30
			they couldn't be, but the
possibility is remote. So
		
00:21:32 --> 00:21:36
			when you are getting the the
harbor or the the narration report
		
00:21:36 --> 00:21:37
			from
		
00:21:38 --> 00:21:44
			a large group of sources who are
also varied, such as that, you'd
		
00:21:44 --> 00:21:45
			have a hard time
		
00:21:47 --> 00:21:50
			kind of affirming the possibility
that they They're conspiring to
		
00:21:50 --> 00:21:54
			trick you. So if I hear from the
east, and I hear from the West,
		
00:21:54 --> 00:21:57
			and hear from north and south all
saying the same thing, right, and
		
00:21:57 --> 00:21:59
			the large numbers, then that's
something that,
		
00:22:01 --> 00:22:03
			you know, we go by, so for
example, the siding of the new
		
00:22:03 --> 00:22:07
			moon, we either go by, depending
on the school of thought,
		
00:22:07 --> 00:22:12
			sometimes even one trustworthy
source is enough for fasting to
		
00:22:12 --> 00:22:15
			begin to fast, like in the medical
school, or to any other schools,
		
00:22:16 --> 00:22:20
			or what they call the gym animal
stuff, either, which means a large
		
00:22:20 --> 00:22:23
			number of people such as that, you
don't have to be to,
		
00:22:25 --> 00:22:32
			to village in about, vigilant
about seeing the trustworthiness
		
00:22:32 --> 00:22:35
			of each individual person, because
there are 100 people. So I don't
		
00:22:35 --> 00:22:37
			have to worry about the
trustworthiness of the 100
		
00:22:37 --> 00:22:41
			individuals, but the large
grouping of itself lends credence
		
00:22:41 --> 00:22:42
			to the thing that they saw.
		
00:22:44 --> 00:22:48
			If you take this to the logical
conclusion, for example of how we
		
00:22:48 --> 00:22:52
			know the veracity of the Hadith,
or to the supreme logical
		
00:22:52 --> 00:22:55
			conclusion, the veracity of the
Quran, we know the veracity of the
		
00:22:55 --> 00:23:00
			Quran, because it is multifaceted,
which means that it's from so many
		
00:23:00 --> 00:23:03
			different sources, such as that
it's impossible for us to
		
00:23:03 --> 00:23:09
			conceptualize them all conspiring
to to lie about it. Just like you
		
00:23:09 --> 00:23:14
			know, if I've never been to Lima,
Peru, yet I believe that place
		
00:23:14 --> 00:23:18
			exists. Because I don't believe
that. You know what, I've seen it
		
00:23:18 --> 00:23:21
			in Encyclopedia Britannica. And
I've seen it in the source. I've
		
00:23:21 --> 00:23:24
			seen that source and I've seen
videos of it on YouTube. So I
		
00:23:24 --> 00:23:27
			don't believe that all of those
sources have conspired to make up
		
00:23:27 --> 00:23:30
			this place called Lima, Peru. I
think it exists, even though I
		
00:23:30 --> 00:23:33
			haven't actually seen it, been to
it myself.
		
00:23:35 --> 00:23:39
			So that level of confidence, we
call that a letter, and in our
		
00:23:39 --> 00:23:43
			epistemology, someone who deny
something that is by the letter,
		
00:23:44 --> 00:23:48
			right? Whether it's the Quran
itself, or something clearly known
		
00:23:48 --> 00:23:52
			from the Quran, then we say that
that's kind of akin to disbelief,
		
00:23:53 --> 00:23:57
			because there's a certainty in
that which is absolute. And
		
00:23:57 --> 00:24:01
			anytime you deny something of
absolute certainty, then that's
		
00:24:01 --> 00:24:06
			akin to Cofer or disbelief. If you
deny something, though, of less
		
00:24:06 --> 00:24:11
			than absolute certainty, it's
still bad, but it won't be cough.
		
00:24:12 --> 00:24:13
			Won't Be careful.
		
00:24:14 --> 00:24:16
			And this is important because, you
know, we have a lot of people who
		
00:24:16 --> 00:24:20
			kind of have issues with certain
things and we shouldn't jump to
		
00:24:20 --> 00:24:21
			put them outside of
		
00:24:22 --> 00:24:26
			the things that are actually you
know, that concrete absolute are
		
00:24:26 --> 00:24:30
			not that many. So, you know, some
even people can deny, you know,
		
00:24:33 --> 00:24:36
			so Allen Molokini, for example,
the, the questioning of the two
		
00:24:36 --> 00:24:39
			angels in the grave has come in
many Hadith but not to the level
		
00:24:39 --> 00:24:43
			of the letter. So, if someone
says, I believe that, that angels
		
00:24:43 --> 00:24:46
			come in the grave, I believe
there's a reckoning and everything
		
00:24:46 --> 00:24:48
			but two angels come in the grave,
and I don't know I'm not sure
		
00:24:48 --> 00:24:51
			about that. We will call that
Fiske we would call that
		
00:24:53 --> 00:24:57
			kind of iniquity, irresponsible,
reprehensible to believe such a
		
00:24:57 --> 00:25:00
			thing because it's clearly
established, but we wouldn't
		
00:25:00 --> 00:25:02
			Let's say such a person is no
longer a Muslim, or that his
		
00:25:02 --> 00:25:05
			belief is incompatible with being
a Muslim.
		
00:25:10 --> 00:25:10
			So
		
00:25:19 --> 00:25:22
			then we might ask you any sort of
philosophy philosophical question,
		
00:25:22 --> 00:25:26
			why why should you just sell? Why
the whole thing to begin with? Why
		
00:25:26 --> 00:25:27
			can't we just
		
00:25:28 --> 00:25:30
			you miss something in prayer and
you just say stuck with a law, you
		
00:25:30 --> 00:25:34
			know, make it up, why you also
have to do the to sujood.
		
00:25:35 --> 00:25:38
			Right. And the thing about that is
		
00:25:41 --> 00:25:44
			forgetfulness and prayer,
obviously, outside of the context
		
00:25:44 --> 00:25:47
			of the Prophet promissory Selim,
but for everybody else like us,
		
00:25:47 --> 00:25:52
			you know, usually we can attribute
that to shape All right, so
		
00:25:52 --> 00:25:54
			thought is the one who was was
refused to do the nests, he's the
		
00:25:54 --> 00:25:59
			one who whispers to the hearts of
people to make them forget. And
		
00:26:00 --> 00:26:03
			he can be successful sometimes,
especially in the prayer, he loves
		
00:26:03 --> 00:26:07
			to do that. But we don't want to
give him a victory. So what is the
		
00:26:07 --> 00:26:11
			thing that he hates the most that
he would despise?
		
00:26:13 --> 00:26:18
			So Jude, Suave, he went up in the
mess that he's in to begin with,
		
00:26:18 --> 00:26:22
			because he refused to do it. When
Allah subhanaw taala asked him, so
		
00:26:22 --> 00:26:26
			So do the sample, right, which you
added on is like kind of saying,
		
00:26:27 --> 00:26:30
			you may have like, tripped me up
here, but you know what
		
00:26:31 --> 00:26:35
			I get to do to sell so, you know,
I win in the end. It's kind of
		
00:26:35 --> 00:26:39
			like a moral victory for the
person even saying that you can
		
00:26:39 --> 00:26:42
			forget him for sometimes it
happens, who happens? And there's
		
00:26:42 --> 00:26:44
			a way to, you know,
		
00:26:45 --> 00:26:50
			to fix that, what's called a job.
You know, something is patchy, you
		
00:26:50 --> 00:26:51
			can, you can fix it up
		
00:26:53 --> 00:26:53
			somewhere
		
00:26:59 --> 00:27:00
			to be three
		
00:27:02 --> 00:27:03
			inches tall.
		
00:27:10 --> 00:27:12
			President, and he's a history.
		
00:27:13 --> 00:27:16
			And he has attacked his ability to
remember.
		
00:27:17 --> 00:27:22
			Not all the time. But I recall,
you're looking for
		
00:27:24 --> 00:27:25
			perhaps once.
		
00:27:28 --> 00:27:33
			And remember, we think we're
career was said out loud. It could
		
00:27:33 --> 00:27:34
			have been one way it could have
been.
		
00:27:40 --> 00:27:41
			You can show your dad
		
00:27:42 --> 00:27:44
			she converted her husband.
		
00:27:45 --> 00:27:47
			And I was wondering about the
		
00:27:51 --> 00:27:54
			curriculum for what something he
was reciting I
		
00:27:55 --> 00:27:57
			forgot the number.
		
00:27:58 --> 00:28:00
			Okay, that's fine.
		
00:28:01 --> 00:28:02
			No sweat, you can correct him.
		
00:28:05 --> 00:28:09
			The Hadith that said, this field
called in this clapping is for
		
00:28:09 --> 00:28:12
			women. Some of the scholars
understood that not to mean that
		
00:28:12 --> 00:28:15
			if a woman is praying behind a
man, and he makes a mistake that
		
00:28:15 --> 00:28:17
			you clap, no.
		
00:28:18 --> 00:28:22
			But rather than the idea of the
added thing of clapping to begin
		
00:28:22 --> 00:28:24
			with is something, you know,
		
00:28:25 --> 00:28:28
			I don't sound funny. But you know,
when women get young girls, not
		
00:28:28 --> 00:28:30
			women, when you're males get
really happy, like, you know, the
		
00:28:30 --> 00:28:36
			clap. And so he's saying that is
not a manly thing to do. Not that,
		
00:28:37 --> 00:28:41
			you know, you can't even a woman
can't verbalize within the prayer
		
00:28:41 --> 00:28:46
			to say, oh, it's two, not three,
you can do that. That's not what
		
00:28:46 --> 00:28:51
			we're saying. So women don't have
to clap. Their voice is not our
		
00:28:51 --> 00:28:54
			right, the voice is not something
not to be heard. But if they're
		
00:28:54 --> 00:28:59
			the only one there, and especially
what we call your staff that
		
00:28:59 --> 00:29:04
			email. If the Imam is unsure, and
he's kind of waiting for someone
		
00:29:04 --> 00:29:08
			behind him to set him straight,
then that that means that someone
		
00:29:08 --> 00:29:14
			who is behind him should be should
do that, obviously, is the people
		
00:29:14 --> 00:29:16
			who are praying directly behind
the Imam are the ones who should
		
00:29:16 --> 00:29:21
			be doing that. That's why part of
the advocate of the congregational
		
00:29:21 --> 00:29:24
			prayer is that those who pray
directly behind the Imam should be
		
00:29:24 --> 00:29:27
			the ones kind of who are next in
line to be Eman if he would not be
		
00:29:27 --> 00:29:31
			able to continue, because let's
say he's not able to continue.
		
00:29:31 --> 00:29:35
			You're allowed actually for
someone else to assume the Imam
		
00:29:35 --> 00:29:39
			eat in the prayer and the prayer
of congregational prayer and He
		
00:29:39 --> 00:29:42
			can leave like if he loses, or has
a nosebleed or something like
		
00:29:42 --> 00:29:42
			that.
		
00:29:44 --> 00:29:46
			But let's say there's no men
		
00:29:48 --> 00:29:51
			and there's only women or a woman
then yes, she can. She can
		
00:29:51 --> 00:29:55
			definitely do that. It wouldn't be
adequate even for someone in the
		
00:29:55 --> 00:29:58
			like the last row or three rows
behind to be corrected. Mm
		
00:29:59 --> 00:29:59
			hmm.
		
00:30:00 --> 00:30:04
			Sometimes people do. And the whole
issue of correction is another
		
00:30:04 --> 00:30:07
			thing. Normally you don't correct
any man for a mistake he makes in
		
00:30:08 --> 00:30:09
			recitation.
		
00:30:10 --> 00:30:13
			Unless it's something very glaring
in the faculty hat. But outside of
		
00:30:13 --> 00:30:16
			that, if he just makes a mistake,
and something of recitation and
		
00:30:16 --> 00:30:18
			continues to read, you're not
supposed to stop him.
		
00:30:19 --> 00:30:22
			Right only is a stuff that if he
stops, and he doesn't know what's
		
00:30:22 --> 00:30:25
			coming next, then the people
directly behind him to edit would
		
00:30:25 --> 00:30:29
			be to gently remind him, but you
know, I've been in prayers and
		
00:30:29 --> 00:30:33
			even I'm leading and there's like
a chorus of different things,
		
00:30:33 --> 00:30:36
			people saying one thing and one
thing the other, and I know
		
00:30:36 --> 00:30:36
			they're wrong.
		
00:30:37 --> 00:30:42
			But you know, it's a male ego
thing. So it happens sometimes
		
00:30:44 --> 00:30:45
			appropriate
		
00:30:47 --> 00:30:48
			to just meeting
		
00:30:49 --> 00:30:50
			systems.
		
00:31:02 --> 00:31:06
			But then sharing in our homes,
let's say we're in our homes, but
		
00:31:06 --> 00:31:08
			do keys in the
		
00:31:09 --> 00:31:13
			spring, and that means instead of
concentrating on corporations,
		
00:31:17 --> 00:31:17
			your episode
		
00:31:19 --> 00:31:20
			when I asked him
		
00:31:22 --> 00:31:23
			Is it the proper?
		
00:31:26 --> 00:31:26
			I don't know.
		
00:31:30 --> 00:31:33
			The school I follow actually
doesn't allow women to lead other
		
00:31:33 --> 00:31:36
			women in prayer. So usually,
that's not which is the Medicaid
		
00:31:36 --> 00:31:39
			and Hanafy schools. So it's the
shelter school. I'm not sure what
		
00:31:39 --> 00:31:42
			the humbly charter school allows
women to lead other women in
		
00:31:42 --> 00:31:43
			prayer
		
00:31:44 --> 00:31:47
			and the American Hanafi schools
		
00:31:49 --> 00:31:51
			because they see that the Imam is
		
00:31:52 --> 00:31:55
			it's absolute so it doesn't matter
what there's men behind or women
		
00:31:55 --> 00:31:58
			behind or mix of them that the
Imam should be should be male.
		
00:32:08 --> 00:32:09
			system scan
		
00:32:20 --> 00:32:23
			I don't think that makes a
difference. But we I don't know if
		
00:32:23 --> 00:32:25
			that would be the appropriate way
to
		
00:32:30 --> 00:32:33
			the prophesy Psalm, however, did
one time
		
00:32:36 --> 00:32:40
			I think NSEP Malik, from that
mistaken, was praying with him,
		
00:32:40 --> 00:32:43
			because the province was on a walk
at night. And then and I saw him
		
00:32:44 --> 00:32:47
			wake up, and then he was spending
the night there. So he wanted to
		
00:32:47 --> 00:32:47
			pray with
		
00:32:49 --> 00:32:52
			me, I believe, if not best,
because he will it was it was his
		
00:32:52 --> 00:32:57
			art. So he was allowed to sleep
over. So when I was prayed, still
		
00:32:57 --> 00:33:00
			sort of towards the left side of
the province, I sent them some
		
00:33:00 --> 00:33:02
			problems I send them while he's
praying to them gently by the ear
		
00:33:02 --> 00:33:07
			in motion for him to be on his
right side. So he did have some
		
00:33:07 --> 00:33:10
			physical contact to show him the
proper place to the
		
00:33:11 --> 00:33:15
			Yeah, but I can't say if that kind
of extends to women or in a
		
00:33:15 --> 00:33:18
			general thing. I don't I don't
know about that. A lot.
		
00:33:28 --> 00:33:29
			We have to make one.
		
00:33:30 --> 00:33:33
			Oh, yes. Like describe here. It's
to search there's
		
00:33:35 --> 00:33:38
			some of them require that you
repeat to the childhood? Well,
		
00:33:38 --> 00:33:41
			there's a whole sort of, I don't
want to really get into the fifth
		
00:33:41 --> 00:33:45
			issue of it. But depending upon
the school of thought they some of
		
00:33:45 --> 00:33:48
			them differentiate between
something that's left out of
		
00:33:48 --> 00:33:51
			parent versus something that's
added. So the medical school if
		
00:33:51 --> 00:33:54
			you omitted something that should
have been in and there's eight
		
00:33:54 --> 00:33:59
			saunas that they consider, if you
omit one of them, then you have to
		
00:33:59 --> 00:34:05
			do so do to sell before you do
sell. And then you do two and then
		
00:34:05 --> 00:34:08
			you do this, then you do another
two showered, then you do the
		
00:34:08 --> 00:34:11
			center. If it's something that you
added to the prayer, like an extra
		
00:34:11 --> 00:34:13
			car, then you will do it after
		
00:34:14 --> 00:34:16
			the Sudan. That's the Maliki
school.
		
00:34:17 --> 00:34:21
			Then the sheriff high school who
says you always do it after right?
		
00:34:24 --> 00:34:27
			Always but always after the first
settler. Yeah. And the Hanafi
		
00:34:28 --> 00:34:33
			Stevens Islam so it's after? No,
not about which set the the one
		
00:34:33 --> 00:34:35
			for the prayer or the one for the
schedule.
		
00:34:39 --> 00:34:39
			Okay,
		
00:34:41 --> 00:34:44
			before you do your Salah, so the
chef is always before and I think
		
00:34:44 --> 00:34:47
			the handoff is always after so I
only know the medical one, so I
		
00:34:47 --> 00:34:50
			can't really say too much about
the others but whatever school you
		
00:34:50 --> 00:34:53
			follow, there'll be that
particular thing but they all have
		
00:34:53 --> 00:34:57
			in common that you do to two sets.
So
		
00:34:58 --> 00:34:59
			Danny Says
		
00:35:00 --> 00:35:02
			such as twice such as a twice yeah
		
00:35:04 --> 00:35:04
			yeah
		
00:35:09 --> 00:35:12
			so let's move on to next Hadith
		
00:35:14 --> 00:35:17
			I really liked this one this
hadith for certain people but
		
00:35:20 --> 00:35:25
			maybe next time if they're hanging
around no in particular just some
		
00:35:25 --> 00:35:25
			type of person
		
00:35:28 --> 00:35:29
			so
		
00:35:30 --> 00:35:32
			with IDs number 32
		
00:35:36 --> 00:35:38
			and evisa II then even
		
00:35:39 --> 00:35:43
			on your lawn who call that set me
up in the VSR send me a cool in a
		
00:35:43 --> 00:35:47
			solid Hello Camila che in your
studio who made a nest for all
		
00:35:47 --> 00:35:51
			that I had on me I just there's
been a day he fell yet fat fin,
		
00:35:52 --> 00:35:54
			Feliu Katella for a Namaha
shaitan.
		
00:35:59 --> 00:36:02
			I don't have that whole the NBA
Jam, I didn't put that whole
		
00:36:05 --> 00:36:06
			thing in the beginning.
		
00:36:10 --> 00:36:12
			So he only included that second
part, but we'll read in English.
		
00:36:12 --> 00:36:15
			I've also heard that he said I
will save on Friday brain facing
		
00:36:15 --> 00:36:18
			something that blocked him from
the people and men from Benny
		
00:36:18 --> 00:36:19
			Abhi.
		
00:36:20 --> 00:36:23
			More youth sought to pacify them.
So blocked him in the chest. The
		
00:36:23 --> 00:36:25
			young man looked at him but found
no way to get around except in
		
00:36:25 --> 00:36:28
			front of him. So I will say it
stopped him with more strength
		
00:36:28 --> 00:36:30
			than before he got upset with Jose
and want to complain to my one
		
00:36:31 --> 00:36:34
			also came in and then one said
What is the matter between you and
		
00:36:34 --> 00:36:36
			the son of your brother? It will
say he said I heard the prophesy
		
00:36:36 --> 00:36:40
			said and say when you praise
facing a sutra and someone wishes
		
00:36:40 --> 00:36:43
			to pass in front of him, then
block him if he refuses then fight
		
00:36:43 --> 00:36:46
			him because he is nothing other
than a shaper.
		
00:36:47 --> 00:36:47
			What?
		
00:36:49 --> 00:36:50
			We'll get to that in a second.
		
00:36:51 --> 00:36:54
			So just reading the Hadith from
you know, like that it sounds very
		
00:36:54 --> 00:36:54
			harsh.
		
00:36:56 --> 00:36:59
			It's like how is that possible?
Because he passed in front of me,
		
00:36:59 --> 00:37:01
			I'm supposed to fight him what
like kill him? What does that
		
00:37:01 --> 00:37:06
			mean? I and I know many people who
read this hadith, try passing in
		
00:37:06 --> 00:37:10
			front of them. Right. You know,
you'll get elbowed you get, you
		
00:37:10 --> 00:37:13
			know, clotheslines and all sorts
of things will happen to you if
		
00:37:13 --> 00:37:18
			you dare pass in front of them.
But like some of the other Hadith
		
00:37:18 --> 00:37:24
			that we read, this hadith needs to
be conceptualized. It's not like
		
00:37:24 --> 00:37:28
			exactly what it appears to be.
Right, it takes a little bit of
		
00:37:28 --> 00:37:31
			discernment that only the Allah
that taking all other things in
		
00:37:31 --> 00:37:37
			consideration would be able to do
so first, what sutra, sutra is,
		
00:37:38 --> 00:37:42
			comes from the word set, which is
to cover or to protect. So the
		
00:37:42 --> 00:37:45
			sutra is considered, and it's
something promises and did
		
00:37:45 --> 00:37:46
			especially when he was traveling.
		
00:37:48 --> 00:37:51
			To put something in front of one,
but not actually directly in
		
00:37:51 --> 00:37:54
			front, the other is a little bit
towards the right. That would be
		
00:37:56 --> 00:38:00
			of some height, usually, maybe the
width of a spear that used to be
		
00:38:00 --> 00:38:04
			like a stick, or liners, which
would be a stick that they placed
		
00:38:04 --> 00:38:07
			in the sand. And it would be
something like, you know, four or
		
00:38:07 --> 00:38:09
			two or three feet high, something
like that.
		
00:38:10 --> 00:38:13
			And it would be there to act as a
		
00:38:14 --> 00:38:20
			barrier between anyone who
unwittingly would pass in front of
		
00:38:20 --> 00:38:25
			you. But there are certain adab
also for when you would use sutra
		
00:38:25 --> 00:38:28
			and when you would not when you
would need to have it and when you
		
00:38:28 --> 00:38:34
			shouldn't try to have it. So, for
example, in the masjid, when you
		
00:38:34 --> 00:38:38
			are praying behind the Imam and
congregation, not every single
		
00:38:38 --> 00:38:40
			individual puts a suit in front of
them, because you have the line in
		
00:38:40 --> 00:38:44
			front of you is kind of your suit.
So it's fair to say that no one's
		
00:38:44 --> 00:38:48
			gonna try to pass when people are
lined up in rows. So that's not a
		
00:38:48 --> 00:38:50
			situation where you would have
sorted out with the amendment
		
00:38:50 --> 00:38:54
			front have it? Yeah, maybe. But if
he has something like that in my
		
00:38:54 --> 00:39:00
			head up, which is impossible,
right? Then you wouldn't. So the
		
00:39:00 --> 00:39:06
			sutra is used in situations where
you are placing it. And there is
		
00:39:08 --> 00:39:12
			either a remote possibility or
very slim possibility someone will
		
00:39:12 --> 00:39:15
			actually be walking in that place
to pass in front of you. Why do I
		
00:39:15 --> 00:39:18
			say that? What if it's somewhere
where people are walking all the
		
00:39:18 --> 00:39:22
			time? Then you don't pray there?
That's the thing people don't
		
00:39:22 --> 00:39:26
			understand. It's my crew. We take
this with all the other Hadith.
		
00:39:26 --> 00:39:30
			And again, if it's this like
reprehensible to pray, where
		
00:39:30 --> 00:39:35
			people are passer bys, you know,
it's like a throughway an artery
		
00:39:35 --> 00:39:38
			where people are walking or
driving or whatever it might be.
		
00:39:39 --> 00:39:43
			So I don't go out to one and set
up my prayer space on the left
		
00:39:43 --> 00:39:46
			lane of the highway and say,
Here's my sutra. Let's see if a
		
00:39:46 --> 00:39:51
			car tries to pass. Right because
that that's a place that's my
		
00:39:51 --> 00:39:55
			crew. I don't do it in the mall,
you know right in front of
		
00:39:57 --> 00:39:59
			Lord and Taylor or something and
say you know
		
00:40:00 --> 00:40:02
			entrance and say, Actually, I set
up my software loads gonna pass
		
00:40:02 --> 00:40:03
			here.
		
00:40:04 --> 00:40:07
			I don't do it in Mecca in the
Haram.
		
00:40:08 --> 00:40:12
			Right anywhere close to the kava,
and anyone who's been there knows
		
00:40:12 --> 00:40:15
			this and expect people not to pass
in front of me when they're making
		
00:40:15 --> 00:40:19
			thought, how often does this
happen? Right people, they finish
		
00:40:19 --> 00:40:23
			that off. And the Sunnah says to
pray to rock is behind the Macomb
		
00:40:23 --> 00:40:27
			of Ibrahim, which is that it's
covered now with glass and sort of
		
00:40:27 --> 00:40:31
			a gold dome type of thing. Where
the footsteps of the Prophet
		
00:40:31 --> 00:40:35
			Abraham are set to be, you know,
inside. So people try to do it
		
00:40:35 --> 00:40:39
			directly behind that, or in front
of it or close to it, but
		
00:40:39 --> 00:40:42
			actually, you're in the toe off
zone when you do that, because if
		
00:40:42 --> 00:40:46
			it's a large number of people,
sometimes that holes often that
		
00:40:46 --> 00:40:50
			whole setup, they've changed the
setup now but from where it used
		
00:40:50 --> 00:40:52
			to be from the capital all the way
through the doors, where the steps
		
00:40:52 --> 00:40:56
			are, would be completely full of
people making time off. So you can
		
00:40:56 --> 00:40:59
			expect to set up to pray there and
then people won't pass in front of
		
00:40:59 --> 00:41:04
			you. And then you block them later
Jews. It's not right. I don't
		
00:41:04 --> 00:41:07
			wanna say haram but it's something
that's not permissible to, to
		
00:41:07 --> 00:41:11
			expect that. So the sutra is going
to be set up in a place where as
		
00:41:11 --> 00:41:16
			as your your student who mean an
NES, so as to prevent people who
		
00:41:16 --> 00:41:19
			otherwise usually would not be
walking there. Because if they're
		
00:41:19 --> 00:41:21
			usually walking there, then you're
not praying there to begin with.
		
00:41:21 --> 00:41:23
			It's not a place to pray. That's
one.
		
00:41:27 --> 00:41:30
			So the sutra has to be understood
in that sense. Do you have to have
		
00:41:30 --> 00:41:33
			it? No, it's not fun. It's not
obligatory is a prayer valid?
		
00:41:33 --> 00:41:35
			Without it? Absolutely. No one
said that prayer is not valid
		
00:41:35 --> 00:41:38
			without it. It's completely valid
without it.
		
00:41:40 --> 00:41:43
			You know, in a mosque, for
example, and you're praying other
		
00:41:43 --> 00:41:46
			than the form of prayer, and it is
a place where people walk, but
		
00:41:46 --> 00:41:50
			it's not really passive. Why then
you might take a column or a wall
		
00:41:50 --> 00:41:54
			as a sutra. That's perfectly
acceptable to do something like
		
00:41:54 --> 00:41:58
			that. But here we're talking about
something that's outside of that.
		
00:41:59 --> 00:42:00
			That area, okay.
		
00:42:05 --> 00:42:08
			chairs can be. Yeah, yeah, sure.
		
00:42:09 --> 00:42:12
			So that's the sutra? What about
this
		
00:42:14 --> 00:42:18
			thing about blocking the person
who tries to pass in front?
		
00:42:22 --> 00:42:25
			It's interesting, the word that
the prophets I seldom used to
		
00:42:25 --> 00:42:30
			describe the person who even after
reminded not to pass in front. He
		
00:42:30 --> 00:42:33
			called them che thought he didn't
call them anything else. Right?
		
00:42:34 --> 00:42:37
			That's significant. Sloth. Sloth
arbitrary. You got to call them a
		
00:42:37 --> 00:42:43
			million things. Got to call them
awful facet got a, you know, words
		
00:42:43 --> 00:42:44
			that would describe him.
		
00:42:45 --> 00:42:51
			I need stubborn, but he said
Shavon Shavon. Does he mean
		
00:42:51 --> 00:42:55
			literally that that person is now
like, shaytaan? Like he's a
		
00:42:55 --> 00:42:56
			Kaffir?
		
00:42:57 --> 00:42:59
			Could he mean that? Can't mean?
		
00:43:00 --> 00:43:05
			Why can it not mean that because
it's not cool for even to
		
00:43:05 --> 00:43:09
			purposefully pass in front of
someone. It might be like rude, it
		
00:43:09 --> 00:43:12
			might be not nice, but to say to
the elevation of the level of
		
00:43:12 --> 00:43:16
			disbelief and to be akin to the
Shavon who openly
		
00:43:17 --> 00:43:23
			you know, declared his gopher and
recalcitrance in front of God. Is
		
00:43:23 --> 00:43:26
			he like him? In that sense? No. So
what is he like him that how is he
		
00:43:26 --> 00:43:29
			like a shaper? What's what they
call once a Shabbat? What is
		
00:43:29 --> 00:43:34
			where's the similarity? Let's go
back to the Hadees before this. So
		
00:43:34 --> 00:43:40
			do just so we said that so or
distraction in prayer? We
		
00:43:40 --> 00:43:44
			attribute it to whom? So thoughts
so the person passing in front of
		
00:43:44 --> 00:43:45
			you at most, what are they?
		
00:43:47 --> 00:43:52
			A distraction. So they're akin to
shaitan. In that they are a
		
00:43:52 --> 00:43:53
			distraction in your prayer.
		
00:43:54 --> 00:43:55
			That's it.
		
00:43:57 --> 00:43:58
			There are a distraction in your
prayer.
		
00:43:59 --> 00:44:04
			Let's go back a few more Hadith,
the Hadith about changing your
		
00:44:04 --> 00:44:07
			direction if you're on the boat to
face the Qibla the Hadith about
		
00:44:07 --> 00:44:10
			putting your sleeve or putting
your Imama on the hot ground,
		
00:44:10 --> 00:44:15
			these are all there to prevent
unwarranted distraction to have
		
00:44:15 --> 00:44:19
			more concentration. So if we took
this head is literally right, and
		
00:44:19 --> 00:44:21
			then he said, find your cartoon,
so he should fight him?
		
00:44:23 --> 00:44:25
			How could that be understood in
light of those Hadees before
		
00:44:25 --> 00:44:28
			because if I really fight him, can
I still be considered prey?
		
00:44:30 --> 00:44:32
			I'm not praying anymore, you know,
we're going to blow his head locks
		
00:44:32 --> 00:44:35
			you know, he's piled driving me
and I'm, you know, trying to do a
		
00:44:36 --> 00:44:40
			back suplex and there's no more
prayer at that point. Right and
		
00:44:40 --> 00:44:42
			it's not telling you to leave the
prayer.
		
00:44:43 --> 00:44:49
			He's not worth leaving the prayer.
So fill your car till who means it
		
00:44:49 --> 00:44:54
			faculty to try to show him to stop
him doesn't mean you're strong arm
		
00:44:54 --> 00:44:59
			him and clothesline in the neck.
Right? But it's to give them an
		
00:44:59 --> 00:44:59
			indication look at
		
00:45:00 --> 00:45:04
			Maybe not realize, but there is
this space is actually sacred.
		
00:45:05 --> 00:45:09
			Right? Why? Why the association
because this space is sacred,
		
00:45:09 --> 00:45:12
			there's a hardware to it, there's
a sacral sanctity, because it's
		
00:45:12 --> 00:45:15
			between you and Allah as part of
that. And it's between you and the
		
00:45:15 --> 00:45:19
			qibla, which is the fibula is a
symbol of a lot of fun with that.
		
00:45:20 --> 00:45:23
			So there's a sacredness to the
space. So defending the sacredness
		
00:45:23 --> 00:45:29
			of space is an Islamic etiquette.
So important. So sometimes
		
00:45:29 --> 00:45:32
			defending the hallmark of things,
the sacredness of things, in of
		
00:45:32 --> 00:45:37
			itself is a type of deed. It's an
elevated deed, elevated Wragge to
		
00:45:37 --> 00:45:43
			defend those sacred things that
Allah has made sacred. So beyond
		
00:45:43 --> 00:45:47
			that, is there some type of seer,
maybe secret about the space
		
00:45:47 --> 00:45:51
			between you, I think so. Exactly
how it is and so forth, Allah
		
00:45:51 --> 00:45:55
			Allah, but the prophesy cinema and
another Hadith, he mentioned that
		
00:45:55 --> 00:45:58
			if one of you were to wait 40
years, or 40 days or 40 months,
		
00:45:58 --> 00:46:02
			Hadith narrator is not sure of
which, but it would be better for
		
00:46:02 --> 00:46:05
			them to wait that long than to
cross in front of someone in their
		
00:46:05 --> 00:46:09
			prayer area between them in their
sutra. So he would have not said
		
00:46:09 --> 00:46:13
			something like that unless there
is something beyond just the
		
00:46:13 --> 00:46:18
			actual physical space, something
of the unseen, something that we
		
00:46:18 --> 00:46:22
			can't necessarily perceive that's
important about that space below
		
00:46:22 --> 00:46:24
			on what it is. But I definitely
believe that there's something
		
00:46:24 --> 00:46:27
			about it that that would make it
so significant.
		
00:46:28 --> 00:46:33
			So you're defending that space,
but in as much as you are still
		
00:46:33 --> 00:46:34
			within your prayer.
		
00:46:35 --> 00:46:40
			Right, because we said extraneous
act, actions to the prayer are
		
00:46:40 --> 00:46:45
			only allowed when it is for the
purpose of the integrity of the
		
00:46:45 --> 00:46:48
			prayer. So blocking him from
coming yes, there's an integrity
		
00:46:48 --> 00:46:51
			of the prayer because the
integrity of the hormone the
		
00:46:51 --> 00:46:55
			sacred space here. But if he
insists, or if she insists, and
		
00:46:55 --> 00:47:00
			you try to actually physically
stop them, then it stops becoming
		
00:47:00 --> 00:47:01
			something for the
		
00:47:02 --> 00:47:05
			integrity of the prayer, and it's
now becoming something because
		
00:47:05 --> 00:47:06
			you're angry.
		
00:47:07 --> 00:47:11
			They made you angry, and and now
you are a fighter. So that's not
		
00:47:11 --> 00:47:14
			about apparently, what about you?
So that's not what's called for
		
00:47:14 --> 00:47:18
			all of the said that you stop
them, you know, put your arm show
		
00:47:18 --> 00:47:21
			indication, if they insist you let
them go.
		
00:47:22 --> 00:47:24
			Why? Because
		
00:47:26 --> 00:47:26
			this
		
00:47:27 --> 00:47:32
			space here, or him passing in
front of you, who's at fault, who
		
00:47:32 --> 00:47:35
			carries the Senator is a sin, the
person,
		
00:47:36 --> 00:47:39
			even if you did nothing, even if
you let them pass without stopping
		
00:47:39 --> 00:47:40
			them, you're still not
		
00:47:42 --> 00:47:46
			you're still not considered to be
falling into sin. You know, if we
		
00:47:46 --> 00:47:49
			consider this to be a recommended
action, not something that's
		
00:47:49 --> 00:47:53
			obligatory, and definitely, him
crossing in front of you, even if
		
00:47:53 --> 00:47:55
			you don't stop him does not
		
00:47:56 --> 00:47:58
			nullify your prayer or the
validity of the paranoid said
		
00:47:58 --> 00:47:59
			that.
		
00:48:00 --> 00:48:04
			So it's for them, it's not for
you. Right, because when the Prime
		
00:48:04 --> 00:48:06
			Minister has sent me rather wait
40 something before crossing in
		
00:48:06 --> 00:48:10
			front, you're actually doing it
for their behalf, not your behalf.
		
00:48:11 --> 00:48:15
			Right. And they said the example
they use, if I'm praying, and
		
00:48:17 --> 00:48:20
			someone was in earshot, I can hear
them choking on something on food,
		
00:48:20 --> 00:48:23
			and they might suffocate. What do
I do?
		
00:48:24 --> 00:48:28
			I leave the prayer, I leave, if I
can't help them without leaving
		
00:48:28 --> 00:48:30
			the prayer, then I leave the
print, I go help those people,
		
00:48:30 --> 00:48:32
			whether it's someone drowning, or
someone in a state where there's
		
00:48:32 --> 00:48:36
			not, you know, they're gonna lose
a life, then you go and you help
		
00:48:36 --> 00:48:39
			them. You know, little kids about
to cross the street and you know,
		
00:48:39 --> 00:48:45
			busy street, then you go get them,
you stop, you know, if it needs
		
00:48:45 --> 00:48:49
			be, why because saving that life
is more important than doing the
		
00:48:49 --> 00:48:51
			prayer right now, even if you
might miss the prayer time if
		
00:48:51 --> 00:48:54
			you're doing it any at the end of
the prayer time. So here if this
		
00:48:54 --> 00:48:57
			person, you should rather wait for
two years before crossing in front
		
00:48:57 --> 00:49:01
			of you, then you're actually doing
it for them. You're stopping it
		
00:49:01 --> 00:49:04
			for them not for you. So it's not
about you, it's about them for
		
00:49:04 --> 00:49:08
			whatever that sanctity that that
space has. If they cross in front
		
00:49:08 --> 00:49:12
			and they insist on doing it, then
they're like shape line in their
		
00:49:12 --> 00:49:16
			insistence and they're like
Shaitan in that now they've become
		
00:49:16 --> 00:49:20
			a distraction to you. So that's
why you should push them away
		
00:49:21 --> 00:49:21
			gently.
		
00:49:24 --> 00:49:29
			Somebody has to leave early. The
person brain
		
00:49:31 --> 00:49:38
			pass is making don't to do the not
playing the chord now or the
		
00:49:38 --> 00:49:39
			Navaho
		
00:49:41 --> 00:49:44
			and the other person has to like
		
00:49:45 --> 00:49:47
			go in front. Still.
		
00:49:49 --> 00:49:49
			That is
		
00:49:54 --> 00:49:58
			know it applies to any one thing
we don't have the we don't know
		
00:49:58 --> 00:49:59
			the other of them.
		
00:50:00 --> 00:50:02
			A surgeon, there's a very nice
book called
		
00:50:05 --> 00:50:06
			something like
		
00:50:08 --> 00:50:09
			at a massage, it will massage it.
		
00:50:11 --> 00:50:14
			So the allocator, the adab of the
surgeon, the one who is doing the
		
00:50:14 --> 00:50:19
			frustration in the massage, right.
And amongst those is that
		
00:50:21 --> 00:50:25
			for one thing that's quite common
that we do, but like after Friday
		
00:50:25 --> 00:50:28
			prayer, most people get up and
start doing Sunday. I don't think
		
00:50:28 --> 00:50:31
			we should stop doing that. Because
there are people who actually need
		
00:50:31 --> 00:50:35
			to leave by people are getting
back to work. And it used to be
		
00:50:35 --> 00:50:38
			the Sunday in America at least and
you find this in predominantly
		
00:50:38 --> 00:50:41
			America countries, people don't do
that they get up and move right
		
00:50:41 --> 00:50:46
			away. Because the even America
understood the area with accordion
		
00:50:46 --> 00:50:51
			salata fantasy to fill up the
devil in the lab, talking in Surah
		
00:50:51 --> 00:50:55
			to Juma so if the prayer has been
done, then fantastic will fill
		
00:50:55 --> 00:50:58
			out, then go out and seek your
provision, what that will mean for
		
00:50:58 --> 00:51:03
			doing that and seek from God's
bounty. So even the idea of Friday
		
00:51:03 --> 00:51:07
			being a holiday, or a day off is
not necessarily one grounded in
		
00:51:08 --> 00:51:13
			the Koran or our understanding. We
do in because, you know, as a day
		
00:51:13 --> 00:51:16
			off, but it's not like the
Sabbath. It's not like a day where
		
00:51:16 --> 00:51:20
			it's sacred, it's sacred, and this
extends to not doing anything or
		
00:51:20 --> 00:51:25
			not working even doesn't mean that
and so one of the adept with that
		
00:51:25 --> 00:51:29
			is that if people at least people
were who need to leave, there
		
00:51:29 --> 00:51:32
			should be some type of pathway for
them to leave if they can, but
		
00:51:32 --> 00:51:35
			oftentimes, people prey this on
that and
		
00:51:36 --> 00:51:38
			you know, people stand there
waiting a few minutes and maybe
		
00:51:38 --> 00:51:40
			they need to go. So I would, you
know,
		
00:51:41 --> 00:51:45
			if I had my own little fiefdom, I
would kind of recommend to people
		
00:51:45 --> 00:51:49
			to you know, wait five minutes let
the people who leave need to leave
		
00:51:49 --> 00:51:52
			and there's nothing wrong with
that. They're not any less than
		
00:51:52 --> 00:51:55
			you or anything like that. You
know, some people have this much
		
00:51:55 --> 00:51:57
			lunch hour and they need to go no
problem.
		
00:52:00 --> 00:52:02
			So Loma Linda life
		
00:52:08 --> 00:52:10
			so the next Heidi's having a good
move on.
		
00:52:23 --> 00:52:27
			on who they for the call calls for
us and send them fit on Rajani Lee
		
00:52:27 --> 00:52:31
			O'Malley he was led by Jerry Cook
a few has Salatu was Salam wa
		
00:52:31 --> 00:52:32
			salatu salam Rwanda.
		
00:52:35 --> 00:52:39
			So, he only uses this first part
of the Hadith the second part
		
00:52:39 --> 00:52:41
			actually has a whole different
explanation to it.
		
00:52:45 --> 00:52:46
			So
		
00:52:47 --> 00:52:53
			relief in Eretz, that messenger
Lasar Salim said, immense fitna is
		
00:52:53 --> 00:52:54
			in his family, his wealth his
children
		
00:53:01 --> 00:53:02
			and his neighbor
		
00:53:04 --> 00:53:07
			and his expiated with salatu salam
Solokha, commanding writer
		
00:53:07 --> 00:53:08
			forbidding evil
		
00:53:10 --> 00:53:13
			let's just not do that second half
yet and let's just look over the
		
00:53:13 --> 00:53:14
			first half of the Hadith
		
00:53:18 --> 00:53:23
			so here are the problems are some
describes some things that we
		
00:53:23 --> 00:53:27
			would think to be not blameworthy
in themselves as fitna. And
		
00:53:27 --> 00:53:31
			usually we associate fitna with
something blameworthy.
		
00:53:32 --> 00:53:35
			And that's not always true.
		
00:53:37 --> 00:53:39
			Fitna just means trial and
tribulation.
		
00:53:41 --> 00:53:46
			So you can be tried and tested
with something that in of itself
		
00:53:46 --> 00:53:48
			is good and praiseworthy.
		
00:53:50 --> 00:53:53
			And the Quran affirms is one of
Locomobile highly was shoveling
		
00:53:53 --> 00:53:59
			with nothing. And we test you with
good and with evil as a test as a
		
00:53:59 --> 00:53:59
			fitna.
		
00:54:01 --> 00:54:05
			So when it says one's children and
one's family is a fitna, does it
		
00:54:05 --> 00:54:09
			mean that what children or family
or bad shouldn't have them no
		
00:54:09 --> 00:54:14
			means that you may be tried and
tested via your your children or
		
00:54:14 --> 00:54:16
			your neighbors or your wealth or
your family.
		
00:54:17 --> 00:54:18
			And
		
00:54:19 --> 00:54:23
			the other things to the profit
inciting incident was a fitna for
		
00:54:23 --> 00:54:27
			people who believed him to be a
deity. But no one can say that a
		
00:54:27 --> 00:54:31
			cell or Jesus had he said, I'm
with someone who is a source of
		
00:54:31 --> 00:54:37
			evil Hashem. But he was a fitna in
that sense, or what had happened
		
00:54:37 --> 00:54:44
			to him towards the particular
event of the crucifixion, that may
		
00:54:44 --> 00:54:49
			have happened to someone else was
a fitna for those who came after.
		
00:54:49 --> 00:54:51
			So the fiddling just means a test.
		
00:54:52 --> 00:54:56
			So then the question is, how is it
that those things those four
		
00:54:56 --> 00:54:59
			things mentioned can be in what
sense? Are they fit
		
00:55:00 --> 00:55:00
			The
		
00:55:02 --> 00:55:06
			two major ways. First one is that
all of those things mentioned,
		
00:55:07 --> 00:55:08
			namely,
		
00:55:10 --> 00:55:15
			family, and family here can mean
wife, or it can mean beyond that.
		
00:55:16 --> 00:55:19
			Wealth, children and neighbors. So
these are all relationships.
		
00:55:21 --> 00:55:24
			In a sense, wealth, a little bit
different, but the other three are
		
00:55:24 --> 00:55:25
			relationships.
		
00:55:26 --> 00:55:30
			But even all four of them have in
common that there are certain
		
00:55:30 --> 00:55:33
			rights and responsibilities
associated with each one of those
		
00:55:33 --> 00:55:38
			four. So definitely, when we talk
about relationships, we're talking
		
00:55:38 --> 00:55:41
			about what rights and
responsibilities do I have towards
		
00:55:41 --> 00:55:46
			those groups of people. So if it's
family, or wife, then that
		
00:55:46 --> 00:55:49
			includes the i, which would
include their upkeep, their
		
00:55:49 --> 00:55:55
			maintenance, their tending to
their needs, so forth, those are
		
00:55:55 --> 00:56:00
			all rights. Those are who so if
one, were to
		
00:56:02 --> 00:56:06
			be remiss in fulfilling those
rights, right, then, or they're
		
00:56:06 --> 00:56:10
			not doing it properly, then that's
a test for that, right, or even
		
00:56:10 --> 00:56:13
			just the quest to actually try to
do it properly is a test because
		
00:56:13 --> 00:56:14
			not everyone can do it.
		
00:56:16 --> 00:56:18
			And so here
		
00:56:21 --> 00:56:22
			when we talk about people's
rights,
		
00:56:24 --> 00:56:28
			or the rights of money, wealth, so
we have soccer, that's a right on
		
00:56:28 --> 00:56:31
			your wealth, right? That you have
to pay anything in particular
		
00:56:31 --> 00:56:37
			excess amount, then you have to
pay the cat. So here sidelite,
		
00:56:37 --> 00:56:42
			Salah was so Masada, those things,
they're not meant as explanations
		
00:56:42 --> 00:56:47
			for not fulfilling those rights.
Because the only way that those
		
00:56:47 --> 00:56:48
			rights can be fulfilled is if you
fulfill them.
		
00:56:50 --> 00:56:56
			Or the one that who that you are
right towards grants you reprieve
		
00:56:56 --> 00:56:59
			and says, Okay, I let you go of
that particular Right.
		
00:57:00 --> 00:57:06
			Or a launch decides to forgive
you. But these regular acts of
		
00:57:06 --> 00:57:10
			piety, then of themselves will not
be expiating things for those
		
00:57:10 --> 00:57:14
			rights. So it's not talking about
that. So that's saying, you know,
		
00:57:14 --> 00:57:16
			be remiss in your, in your
relationship with your wife, or
		
00:57:16 --> 00:57:19
			your kids and not spend on them or
not attend to their maintenance
		
00:57:19 --> 00:57:22
			and upkeep. But you know, as long
as you pray and to give some sort
		
00:57:22 --> 00:57:27
			of, and fast a few days and, you
know, call out from the third row
		
00:57:27 --> 00:57:30
			and prayer, you know, that's not
the area you're doing, I'm gonna
		
00:57:30 --> 00:57:35
			be model, then you have, you know,
you fulfill that no, you have not.
		
00:57:36 --> 00:57:40
			So they're considered debts. And
those debts can only be fulfilled
		
00:57:40 --> 00:57:44
			by you paying them. So the hadith
is not referring to that. So what
		
00:57:44 --> 00:57:48
			is it referring to? It's referring
to that which is seemingly outside
		
00:57:48 --> 00:57:53
			of your Caldera outside of your
ability or that you don't realize,
		
00:57:53 --> 00:57:57
			right? So let's say you have
multiple children, and you tried
		
00:57:57 --> 00:58:00
			to do with them equitably and
fairly, but in your heart, you may
		
00:58:00 --> 00:58:04
			have an inclination to one towards
more than the other. And it may
		
00:58:04 --> 00:58:08
			come out even though you don't you
try not to come out. How does that
		
00:58:08 --> 00:58:11
			get expiated via this hadith.
		
00:58:12 --> 00:58:16
			So those things were, you know,
try as we might, we'll never going
		
00:58:16 --> 00:58:19
			to reach perfection, we're never
going to do it exactly right. But
		
00:58:19 --> 00:58:22
			then there has to be a mechanism
by a last minute out of out of His
		
00:58:22 --> 00:58:26
			infinite love and mercy for us. He
grants us this way by which we can
		
00:58:27 --> 00:58:30
			expiate those things even in your
wealth, you know, you calculate
		
00:58:30 --> 00:58:33
			this okay? That right? But you
know, maybe some of it is from
		
00:58:33 --> 00:58:36
			haram, maybe you mismanaged it
maybe you Kedah, despite your best
		
00:58:36 --> 00:58:41
			efforts, then these are ways for
one to expiate that
		
00:58:48 --> 00:58:49
			so
		
00:58:51 --> 00:58:55
			that's one way. The second way we
said, we can understand there are
		
00:58:55 --> 00:59:01
			a fitna is that they may be kind
of the opposite of what we first
		
00:59:01 --> 00:59:03
			said before, so you fulfilling the
rights or you think you are but
		
00:59:03 --> 00:59:08
			then it becomes such a distraction
to you that you lose sight of
		
00:59:08 --> 00:59:10
			things that are even more
important.
		
00:59:11 --> 00:59:13
			So they become distracting to you
in the sense that now you are
		
00:59:13 --> 00:59:14
			remiss in
		
00:59:15 --> 00:59:20
			your prayers, or your other duties
that you may have, or who can let
		
00:59:21 --> 00:59:24
			those rights that Allah
technically we call them rights of
		
00:59:24 --> 00:59:28
			Allah, but they really go back to
your own salvation and
		
00:59:28 --> 00:59:29
			preservation but you're not
fulfilling them.
		
00:59:30 --> 00:59:34
			So they may be distracting to you
in that sense, right. They used to
		
00:59:34 --> 00:59:35
			say the Arabs
		
00:59:36 --> 00:59:37
			and what to do much better
		
00:59:38 --> 00:59:43
			and what to do much better that
the children are
		
00:59:44 --> 00:59:46
			causes of cowardice.
		
00:59:47 --> 00:59:50
			How so? Well, because maybe
there's a time when