Suhaib Webb – The Prophet Didn’t Do It! It’s Bida! The Way of The Worshipers (Part Five)
AI: Summary ©
AI: Transcript ©
Muhammad
We praise Allah
We send peace and blessings upon
our beloved Messenger, Muhammad
upon his family,
his companions, and those who follow them until
the end of time.
Brothers and sisters,
Welcome back to our Tuesday gathering,
where we're reading from the book,
ilajanati rabbil 'alamin
of Imam al Qazari Rahim Muhullah.
And the last few weeks we've been talking
about some of the
different opinions around the idea of religious innovation.
And the sheikh, he says,
He
he was talking about the things that you
have to know,
and you'll remember he divided those into 3
areas, right?
Knowledge of faith,
and this means, like, constantly throughout your life.
And then he started to talk about knowledge
of Sharia,
right, fiqh.
And then within
the idea of Sharia, he says,
The word
when used
by classical scholars
means something
which has evidences
that they differ over.
This is very important
because sometimes we see people say, oh,
this madhab doesn't have any evidences for this
masala.
Masa'il is the plural of masala.
So people will say,
this
or that
or this scholar or that scholar,
they don't have evidences for this.
That's a mistake
in understanding terminology.
The word
is used
when something has evidences
and the evidences are different over.
Within the epistemological
framework of Sunni, Sharia, and Filk.
And oftentimes
you can
understand
who is not really aware of what they're
referring to or what they're talking about
when they fail to understand terms.
The first thing Allah
taught Adam was the meaning of terms.
So the first thing a student of knowledge
should be aware of
are what are the meanings of the terms
used by the scholars. If not, they're going
to be like Adam in without without knowing
how to name things.
So when Sidna Imam Al Ghazali says
of course
doesn't take Tanween
then you have to know those
related to the sunnah of the Prophet sallallahu
alaihi wasallam
which you have to know
and be careful of bidah.
And then Imam Al Ghazari,
he defines
how you recognize
and here he goes with the opinion that
we talked about last week of the majority.
And of course, because Imam Alokazari
is, right, he's going to follow his but
also as an independent thinker.
He's going to follow where the where the
evidences lead him. So he's going to now
use
the opinion of the majority of Sunnis. That
bidah is divided into 2,
commendable bidah
and reprehensible bidah.
And as I noticed noted
that the contemporary Salafi school,
one of the hallmarks of this school is
that it takes opinions which were on the
fringes of Sunni thought
and tries to present them as the mainstream.
I'm I'm not saying that to attack
anybody because those opinions, they have their evidences,
they have their scholars,
they have their,
respected institutions,
even if we don't agree with them. But
we have to appreciate the fact fact that
oftentimes they are presenting opinions as we'll see
today
that were considered strange
or on the margins
of what was considered mainstream
Sunni thought.
So Allah Subhanahu Wa Ta'ala
says,
What
is a bidah?
Something for which there's no text. What do
you mean here by
is Quran and
Sunnah means something that has
been traced back to
the early Muslims,
because if somebody falls into that, then they're
going to be in a very dangerous state
with Allah.
Last week
we talked about
the different opinions
of
Suni ulama on the idea of Bida.
We noted that the majority of Sunnis throughout
history divided Bida into good and bad bidah.
Imam Shayl Faye has a great statement. He
says,
And again, we have some of our Shia
brothers and sisters.
You know, this is what causes people not
to like you when you act like that
in the comments box.
Same thing with Sunnis who go and do
that to Shia.
This is not the place for that. You
wouldn't act like this
in school.
Right? You wouldn't act like this
in front of people. Be respectful.
Right? If you wanna be respected, be respectful.
If you wanna be disrespected,
act disrespectful. That's the rule of life.
But I don't have time for this.
We're trying to learn. So if you wanna
go be Jahal, go be Jahal
Khalasya. So he says,
Sayyidina Imam Sheyaf, he says
anything which has any type of support from
the sharia.
Is not
even if the Salaf didn't do it.
So he talked about these two opinions. I
think I gave almost 20 evidences
for the positions of the majority
on the idea of good and bad bira.
You can watch that,
from last week, Insha'Allah, on YouTube. And then
we talked about some of the positions of
the minority
and their
position that every innovation leads to being astray
and anything that leads astray takes you to
*. And we noted how the majority like
Imam Anawi and Imam ibn Hajar and others
say this hadith is authentic
but a general narration is often
restricted
or nuanced, and it's nuanced by the other
hadith
of the prophet
That takes us now to the second issue.
We're gonna try to cover it rather quickly
because this is a broader discussion that you're
going to find in Osu Rufik.
But this
unfortunately
is more commonly due to just people not
knowing.
And, again, you know, piety is a great
thing, but sometimes if piety is misplaced, placed,
it can create problems,
right? It can create problems and this impacts
people who are involved in work,
people who are engaged,
you know, in, in dawah,
people who,
you know, are building organizations,
institutions,
you name it. And that is that oftentimes
when you try to do something which people
haven't seen before
or something
new, even in the areas of life, they'll
say,
the
prophet didn't do that.
So so since the prophet didn't do it,
they are now implying
that what the prophet
did not do
means that something is prohibited.
And again, if I can request people in
the Zoom to keep their mute button on,
it's it's gonna be super appreciated, thank you.
So the understanding by these people
is that
that the prophet 'alaihi salatu salam
he didn't do it,
so that means subhanAllah that its haram.
This is really unfortunate because this kind of
idea,
contradicts
the essence
of the text of Sharia
and goes against the actions of the prophet
sallallahu alaihi wa sallam.
And in the books of Usulufik, you can
write this down. This is called
Masala Atarq
Masala
Atarq.
What does it mean when the Prophet Sallallahu
Alaihi Wasallam
has not done something?
And when I use the word
you already understand what I said earlier, that
means there's gonna be evidences, there's gonna be
different positions taken, it's gonna be a little
complex.
I'm gonna make it as easy for you
as I can.
The Sahih Muslim and Sahih al Bukhari,
the prophet Sallallahu Alaihi Wa'ari he was Saqib
wasallam
he sat down with his companions
and
a lizard
was presented to him, a bub.
And the Prophet Sallallahu Alaihi Wasallam
he started to eat and then he realized
that it's this lizard and he refrained from
eating.
And immediately
someone said to him,
is this forbidden, O Messenger of Allah?
And he said, la, no, look,
Just because he didn't do it, doesn't mean
it's forbidden.
So he corrects this understanding that just because
I didn't do it, it means it's forbidden.
So immediately he says, no,
This is not a type of food
that is known to my people
So I don't I don't prefer to eat
it.
Another example,
that just because the prophet didn't do something,
it's forbidden is Taraweeh in a group.
The prophet Sallallahu Alaihi Wasallam we know for
a while he prayed Taraweeh
in a group and then he stopped.
And then in the time of Sayidna Amr
Abdelkhotab Radiallahu Anhu,
he continued it again. We talked about this
text last week. If the prophet not doing
something, Sallallahu alaihi wasallam meant that it was
forbidden, would have Umar done that?
No.
Another example that we can give is the
compilation of the Quran.
The Prophet Sallallahu Alaihi Wasallam in his lifetime
the entire Quran was written down but not
brought together in 1 most half.
This happens in the time of Sayyidina Amr
Radi Sayyidina Abi Bakr RadiAllahu Anhu.
So a turk
let you feed albida
walahi you feed a tahreem.
The prophet sallallahu alaihi wa sallam just because
he doesn't do something
according to the majority
of Ahlus Sunnah,
it does not mean that thing is forbidden
or an innovation.
So we're gonna talk about this today, and
we're gonna unpack it rather quickly, and then
we're gonna try to finish
the first
section on knowledge
from the book of Sayyidina Imam al Ghazari.
Why why are we talking about this now?
Because
in the path of seeking knowledge, it's very
dangerous.
That's what Imam Al Khazari talks about towards
the end, you gotta be kinda careful
I'm gonna make a lot of mistakes.
So we don't think that like the prophet
he said actually an authentic hadith
be careful of the mistakes of teachers.
That make mistakes.
First of all, we know that the sources
of Islamic guidance generally are 4,
the Quran
and the Sunnah.
As the Quran being the primary source of
Islamic guidance
and then the sunnah there's no difference of
opinion on this issue.
Then the second is Ijma, we talked about
it before in Usul Ofilk. Now, Hassan, you
can see why I was teaching Usul Ofilk
before, so we can appreciate and understand what
we're studying.
And the third is PS, analogy.
The rest of the evidences,
you know, scholars they differ over like
in the
means you have an authentic evidence,
but you have other more compelling reasons that
cause you to the
other evidence over what may be authentic. So
so you for whatever reason the jurist saw,
this is makes more sense right now at
this moment.
It's called
Scholars differ over there. Is it allowed? Is
it not allowed?
Is
different over
there. Another example is, is Tushab.
Is a very interesting evidence because it means
Wow, which means that something maintains
its ruling that it had in ancient times
until there's an evidence to show that now
it's forbidden or now that its ruling changes.
It's just from Sahaba.
But what we're talking about now
is from the Quran and Sunnah, we have
2 very important things, they're very, very clear.
Number 1, our commands.
Which means that
an action is commanded of you, you have
to do it. It's coming from Allah
or the prophet telling you you have to
do this like Akimu
Salah.
This is called Amr.
This is very clear in the Quran. We
all know this, pray, make Hajj, be nice
to people, give zakah.
Number 2,
what we are prohibited
from doing.
Allah Subhanahu Wa Ta'ala says about alcohol
abandon it,
It's called Nahi.
Allah Subhanahu Wa Ta'ala says,
don't come close to Zina,
and the prophet Sallallahu Alaihi Wasallam encapsulates both
of these ideas in the hadith of
related by Bukhari Muslim.
The prophet said what I commanded you to
do,
do it as best you can
and what I prohibited you,
avoid it.
So we have 2 things
in the Quran and in the Sunnah,
And we have 2 very important axioms.
That a command
means that thing is an obligation
unless there is an evidence to to show
it's not an obligation.
Number 2,
a prohibition
means something
which
its default is hormah.
Unless we find an evidence to show that
it's not it's not haram, it's
so
the of a prohibition and nahi
is haram.
The foundation of a command is an obligation.
The foundation of a prohibition is haram.
Here's my question, and this is why I
want you to use your mind.
None of those mentioned tark.
None of those mentioned
not doing something.
Allah says
So to Hasher, I think verse 7,
whatever the prophet commanded, do it.
Whatever
uh-uh
the prophet prohibited,
avoid it.
It It doesn't say anything about Turk,
what the prophet didn't do,
and this is where we find people confused.
Oh, the Prophet didn't do it Sallallahu Alaihi
Wasallam,
the Salaf didn't do
it so it must be forbidden, but we
don't find anything clear
in the Sharia like we find with commands
and prohibitions, what I want you to understand
right now.
So on one end, we have amr.
On the other end, we have a nahi.
Al amru, the command means
you got to do it unless there's evidences
to show the intensity is reduced.
Al Nahi means it's prohibited unless there's evidence
to show it's reduced.
Now the question is, what about tarq?
And you have to also be careful with
this
because there are different levels of commands and
different levels of prohibition.
For example,
Sayyidina Abdullah ibn Mubare
mentions from Ibn Abi Dakhila from his father
that his father was sitting behind Sayyidina Abdullah
ibn Umar
And Abdullah ibn Umar was teaching
and he said to the people,
that the Prophet Sallallahu Alaihi Wasallam prohibited
was
kind of a fermented drink
and dates that are fermented.
Somebody tapped
the back
of
Abi Dakhila his father
and he said what what did Abdullah ibn
Umar say?
So he turned and he said,
He said Abdullah, he didn't say nahi, he
changed the word from nahi to harama.
He said Abdullah ibn Umar,
he said
that the prophet
made these 2 drinks haram.
Then Abdullah ibn Umar,
He turned around
and he said to him
Cadet,
you're a liar.
And where did you hear that?
He said, I heard it from you.
He said, what did I say? He said,
exactly. I didn't say, I
said,
so he corrected him because he understood it
wrong that it was forbidden. What he meant
was it's like or
it's disliked.
So you you have to be very careful
here.
But what we're talking about now, Masha'Allah,
Masha'Allah,
is
a tuck.
And again, if someone can hit their mute
button, I would super appreciate it.
Insha'Allah.
The Prophet
not doing something
falls under 1 of 6 categories.
And again,
let's hold off on the questions perhaps,
in
on Instagram, listen, you know, you may find
the answer to what you're about to ask.
But when the prophet
in general,
he didn't do something.
It falls under 1 of 6 things. Number
1, it's an ada. It's a custom.
So the prophet he didn't wear a suit
and tie, or he didn't wear
slacks, or
those things that are related to Adat.
He didn't do that
He didn't dress like the Habashi people, he
didn't dress like the Masris, he didn't dress
like people from other parts of the world.
And we understand that
the foundations of norms and cultural norms is
permissible.
So here, the fact that the prophet didn't
do it doesn't mean it's forbidden.
You have to remember this.
And the statement,
right? This type of food is not from
my area, but it's not
haram. There you go. So if it's not
haram, it's.
So we say that anything
which the prophet left
due to ada,
due
to any type of cultural thing as long
as, of course, it doesn't go against a
clear text of the Quran and Sunnah like
in our time,
is understood to be permissible.
The second is that he left something maybe
because he forgot it,
and this hadith we find mentioned by also
Bukhari Muslim
where the prophet Sallallahu Alaihi Wasallam was praying
and he left something from Salah
and then they asked him
The Sahaba asked him did something happen
in the prayer, that prayer has been changed?
I'm a man just like you,
sometimes I forget, sometimes you forget.
If I forget, remind me
Sallallahu Alaihi Wasallam.
The third is that the prophet left
something fearing that it will become difficult on
the people
like Tarawih.
So the first three types we mentioned are
permissible people forget, they forget.
Number 3, the Prophet Sallallahu Alaihi Wasallam he
was scared what will happen with the people.
Like he said,
if I wasn't,
you know, worried about my ummah, I would
command them to use Mi Swak in every
prayer.
So he left it
in order to make it easy for the
people.
The second,
the prophet sallallahu alaihi wasallam, the example we
gave with Taraweeh.
He's concerned that it will be made hard
on the people
Sallallahu
Alaihi Wasallam.
The 4th
is something that the prophet didn't even think
about. It wasn't something on his mind.
It wasn't
his concern.
For example,
when they built a minbar for him,
the Prophet Sallallahu Alaihi
Wasallam, he used to give his khutba on
the tree stump,
and
then he left it because they built him
a minbar. He didn't think about that.
Just because he did and if
a Turk,
if not doing something, mean it was haram,
would those people around him even thought that
it was allowed for them to build a
member for him?
If the prophetic generation thought that anything the
prophet hasn't done,
everything he left,
would they have had the ingenuity to build
the mimbar for him? No, because they would
have thought it's haram.
I'm not allowed to do this.
But the prophet Sallallahu Alaihi Wa
Sallam, we know he was pleased with them
building him the minbar, wasn't something in his
radar.
The 5th that the prophet
left something because it's allowed to leave it
from those things which are good. Sometimes he
did it, sometimes he didn't do
it, but he didn't order people to do
it. Allah says,
we talked about this verse last week in
Surat Al Hajj
verse number the 77.
Allah says do good,
you will succeed. For example,
Sometimes the prophet prayed duha.
Sometimes the prophet didn't pray duha.
Sallallahu
alaihi wasalam. Sometimes he fasted.
Sometimes he didn't fast outside of the month
of Ramadan
Sallallahu Alaihi Wasallam and most of this is
going to fall under what's called almandubat,
the recommended things.
The 6th
is that the prophet Sallallahu Alaihi
Wasallam,
he left something
looking after what is best and easiest
for the people.
What we talk about in in
with Allah Subhanahu Wa Ta'ala means a promise.
Someone's asking doesn't
mean maybe, maybe not,
It's a promise. So the 6 is that
the Prophet
left something
looking
after the Maqasim,
what's best for the people.
So for example,
the hadith of Sayda Aisha
related
by Imam
Marek in Namuwata
and Imam Muslim.
At the Prophet Sallallahu Alaihi Wasallam
that if it wasn't that your people just
became Muslim
and left Kufr,
I will knock down the Kaaba
and have it rebuilt on the foundations of
Ibrahim.
Here the prophet, he doesn't do it
because there's a greater good that's gonna come
out of it.
Because he knows if he knocks down the
Kaaba, this is an icon for the people
of Mecca,
they're gonna go crazy.
So what's better to not knock down the
Kaaba and rebuild it
and create
civil
unrest
or to leave the Kaaba as it is
and allow the community to be together.
How many
Muslims,
they're fighting over issues of
issues of secondary issues, destroying the unity of
the Muslims.
Here's your prophet Sallallahu
Alaihi Wasallam
leaving the Kaaba on the wrong foundations
to look after the wahd of the Muslimi,
the unity of the Muslims.
So six areas
when we examine
the life of the prophet sallallahu alaihi wa
sallam where he left something.
Number 1, it's a habit.
Number 2, he may have forgot.
Number 3,
he wasn't thinking about it, wasn't on his
radar.
Number 4, that it will become a hardship
on his community.
Number 5, that it's allowed not to do
it or to do it like Dua.
And number
6,
looking after what's beneficial for the people
Sallallahu Alaihi Wasallam So now if we see
somebody just saying, oh, you're
doing something that the prophet didn't do, it
must mean that it's forbidden.
Here's
six examples of where it's not forbidden.
Right there in front of you.
And
the reason that this is important is this
is how people, their good is undermined by
others, man.
I remember when care started,
years ago,
and people were tearing down their flyers in
the Masjid in Northern California.
And we asked 1 of the brothers, why
do you keep tearing down the flyers for
CAIR and Islamic Relief
and, you know, whatever these
great organizations? And he was like, the prophet
didn't do this.
Sallallahu Alaihi Wasallam
Let's explain this a little further, and then
we'll finish and move on to reading from
our text. 1 of our teachers,
the Sheikh of our Sheikh,
he wrote a poem about this. He said
This actually is an axiom, you should write
this down, you should memorize it, you should
put it in your head.
Means the prophet didn't do it.
Him not doing something
is not a proof.
Because the foundation of ataq, as we just
showed in 6 examples, is permissible.
It's not a proof to show something is
forbidden.
Of course, there's details like acts of worship
and korba.
Honestly, we know that that's a different discussion.
We're talking now about things beyond that.
The Sheikh, he says that a tark
nabi
alaihis salatu salam
does not necessitate
something is forbidden
or obligatory.
As we said earlier,
That a command means an obligation, that a
prohibition
means forbidden, and that leaving something
means permissibility
unless there's an evidence to show otherwise or
it's related to issues of Ibadah that are
not related to Istihab.
So he says,
And he says, so whoever
extracts
from the fact that the prophet didn't do
something,
a ruling which is forbidden,
and they see that as like that's what's
correct.
This person has strayed from the proper methodology
of the evidences,
every single one of them.
And in fact, what they've done is they've
destroyed the original ruling.
The original ruling is permissibility. So they've actually
brought down the Sharia.
In the name of Taqwa, in the name
of Piety,
they've
created problems.
The only time we know that a Turk
means something is forbidden,
if we're forbidden to do it. So the
first, because we didn't talk about it. How
do I know that the prophet not doing
something means it's forbidden? There's a text that
says you shouldn't do it.
For example,
Allahu
says,
stay away from alcohol. The prophet he stayed
away from alcohol. So there we see a
text. We see the
brought about with the the prophet not doing
that thing.
So that's the first.
So there's a text that says like, if
you do this, you'll be punished. Allah
says
Whoever
usurps the property of the orphans has eaten
fire.
There's a threat of punishment.
So the prophet avoids it because we find
a text that says it's forbidden.
So something that the prophet
left
and there is a text that identifies that
act
as something that will be punished.
In the second way, we know that a
Turk
Yufid Alhurma
is if the prophet sallallahu alaihi wasallam
or if the Quran
have threatened that act or shamed that act
if you will with punishment.
Like the prophet sallallahu alaihi wasallam said,
Whoever
whoever
abandoned prayer has fallen into disbelief.
But the prophet said, man,
whoever cheats is not from us.
So the first is we find if we
find an action and and the prophet didn't
do it and we find texts that say
doing the action brings about a punishment in
the hereafter.
The second, if the prophet sallallahu alaihi wasallam
or the Sharia
mentioned an action
and they like shame it or rebuke
it. Like the one I just gave
and the last
if you find something in the word is
mentioned with it, and the prophet
didn't
do
it
For example,
Right?
That pig
and and and Karen,
those meats have been made forbidden for you
to eat.
Did the prophet sallallahu alaihi wa sallam
Did the prophet sallallahu alaihi wa sallam avoid
eating pork? Absolutely.
Is there a verse that says it's haram?
Absolutely. So now we say in this instance,
a
You have to pay attention to this. This
is very important.
And some people will say, well, Lai, this
is complicated. Exactly.
It is complicated.
Don't talk about what you don't know.
Don't step into that arena.
So, four things we wanna remember about when
people say the prophet didn't do it, Sallallahu
Alaihi Wasallam.
The number 1,
a
Turk right, that the foundation
of things that are prohibited,
that the prophet didn't do, excuse me, is
permissible
except an acts of worship.
And even then there's a lot of discussion
as we talked about Bir Hassan Abid Ahmed
Mumma last week
and the statement of Sayyid
Then we talked about how do we recognize
if the prophet not doing something means it's
forbidden?
Number 1,
if there is a nahiyu that accomplice a
comp accompanies it, a clear prohibition like
Zina. Don't come close to Zina. The Prophet,
he didn't do it. There's the text. There
you go, hamdruillah.
Number
2, or the prophet he
spoke ill of that action.
For example, cheating.
And in the last we said if the
word haram is mentioned in the context of
the act.
So then a person may ask, like, what
do I do in this situation? That's why
it's important to refer to teachers.
Right? That's why it's important to talk to
people who have a background in Islamic law
about issues.
And it's nothing wrong with asking people, like,
was your specialty law?
Because Islamic law is complex.
It's not simple.
Any questions about this
before we
continue
because I know that was a lot of
information
and we talked about
Al Bida for 2 weeks.
And that's why, for example,
when we find,
say, you know, certain scholars say,
You know, this is something that the didn't
do
or that the prophet didn't do. That demands
investigation.
What type of not doing happened here?
Was was it a not doing because it
was mentioned in in the context of a
nahi, it was mentioned in the context of
a punishment in the hereafter,
it was mentioned in the context of the
prophet
shaming that action,
Or was it just talk
that they didn't do it?
Now you see something, and this is where
you find
Sayduna
Abu Bakr
arguing about the compilation of the Quran and
Umar.
Someone's asking if saying salaam after prayers is
biddah, how could it be a biddah?
The Prophet Sallallahu Alaihi Wasallam, he said spread
the salaam. You have an evidence for this.
Nashruh As Salam.
Like when people ask is saying Jumah Mubarak
bidah what's wrong with saying
kalima hasana sadaqa?
The prophet said that a good word is
we have to be very careful of taking
Islamic legal issues
from people who don't know.
People asking about Mother's Day and Father's Day.
People, so again, someone saying, what about shaking
hands after salah? The prophet
said, if you shake the hand of a
Muslim before your hands depart, all your sins
are forgiven. Look what happened to the Ummah
of the prophet
that now even the sunnah became a bitter
and the bitterah became sunnah.
And we know, unfortunately,
that this idea and this way of thinking
is again being brought in from the margins
of sunnitaat,
not the majority of sunnitaat. I remember years
ago when I heard people saying saying Jumaa
Mubarakah
is a bidah. What are you supposed to
say to someone then? Nothing?
Assalamu alaikum.
SubhanAllah I wrote, there's a fatwa online about
this, that
the foundation
of any type of greeting
is permissible
because it falls under something the prophet didn't
do it,
but he did say salaam to people.
And that's why I said one of the
purposes of this halaqa
is to reformat
our minds,
not on my understanding, but on the majority
of Sunnis
throughout history.
Again, what is more knowledgeable, though? So some
people say it's hard to argue with someone
who is more knowledgeable.
When someone is more knowledgeable, what does that
mean? That's an abstraction.
Does that person have a degree
from
a Sharia department? Have they studied in a
in a legal system of Islam?
If not,
then
they should stay away from that, and that's
not disrespectful. That's being honest.
We wouldn't go to a doctor
who has no degrees and no background and
say, well, the doctor is older, so I'm
just gonna let them treat me. Why? They're
older.
Then you die. You can die on your
sword.
So you wanna be very careful.
The din is different, and the din is
serious.
And we can be respectful, right, can be
respectful but we also need to be honest
with people, Alhamdulillahi
rabbalami.
Let's move on Insha'Allah then to
O Aya.
Someone's asking about praying with subtle
and if one should leave this permissible act
if it will cause discord. So we know
that, you know,
the Maliki Medha have prays with Irsail
as does the Jafari Medha. But for the
Malekis, you know, we have a very important
principle
that
was called
although it's different over, but in general, what
that means is.
And by the way,
the opinion in the Med Heb is to
pray like this, but when you read the
great scholars of the Med Heb, they say
you should pray like this,
Just keeping it easy. Put your hands here.
But there's also something to be said
that
in the madhab we have what's called
it goes back to leaving something, great question,
Jessica, in order to preserve the unity of
the Muslims.
So in the madhab of Imam Malik, if
I pray somewhere and the majority of the
people, they don't pray like this with their
hands to the side, I should pray the
way they pray for the unity of the
Muslims. This is mentioned by Sheikh Al Adui
in his hashet
ala the the result of even Abi Zayel
Qairwani
and also Imam al Dusuki
and Ashakal Kabir, so absolutely.
Someone said they were corrected because they said
Ramadan Mubarak
How is this be that the Prophet said
to say a good word
Khalas, let's jump back into the book that
we're reading
of Sayyidina Imam,
Al Ghazari