The Hadrami Introduction. Lesson 66.

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[00:00:11]Alhamdulillah.

[00:00:24]I bear witness that no one deserves to be worshiped except Allah to Allah. The one who has no partner and no similar.

[00:00:30]The one who has no length and no width and no depth and no perimeter. The one who's not a volume and is not in a place. And how could he be in a place when he existed before time and space.

[00:00:40]He speaks without sound letter or language. Not Arabic, Hebrew, nor Korean.

[00:00:45]He's not light. He's not a spirit. He has nothing in common with human beings.

[00:00:49]He's not in the direction of up, down, right, left, front, nor back. And whatever you imagine in your mind, Allah is different than that. And I bear witness that our noble, unrivaled and beloved master Muhammad sallallahu alaihi wasallam is a slave of Allah, his final messenger and the best of all of God's creations. May Allah unite us with him in paradise and grant us a drink from his basin. And may Allah increase us in patience, humility, knowledge, and comprehension. And help us to put our knowledge into practice and grant us all sincere intentions.

[00:01:24]Amen.

[00:01:29]We're continuing in this book, the Hadrami introduction ali, which is an introductory text in Sheff written by in the book we've arrived at page 62.

[00:01:52]Page 62.

[00:01:58]at the start of a section entitled extra conditions for el.

[00:02:05]So, we're talking about the Juat and last week we talked about who is obligated personally, individually obligated to attend the prayer and who is not individually obligated to attend the prayer. And we mentioned that if you are someone who is not individually obligated to attend the prayer, we mentioned the cases where you might end up being obligated to attend it. Such as if you're already there when the aan is called um you know if the if the jar prayer is about to begin and you're already there well then you need to stay. Uh that's assuming that's if the only reason why you weren't obligated to attend individually is because of an excuse.

[00:03:05]Whereas if the reason why you're not individually obligated is because you're a woman or something, then it doesn't matter if you were there at the time of the adan or the or anything else, you're simply not obligated to pray Juma if you are a woman.

[00:03:23]Anyway, we talked about that stuff last week, who's obligated and who is excused and the details there. This week, inshallah, we want to talk about how the Juah prayer is performed.

[00:03:38]Okay? All of the conditions and rules of salat which we've learned up until now still apply.

[00:03:46]But now there are additional conditions which must be met in order for jum to be valid.

[00:03:54]We're going to talk through those conditions today. Inshallah the author may Allah have mercy on him says alju has extra conditions. So there are some conditions in addition to the normal conditions of prayer. There's some extra ones. Number one, it says the first the time of Vor.

[00:04:19]So the first condition for Juma to be valid is it must takes place during Vhor time.

[00:04:28]Okay. What do I mean when I say it must take place during Vhor time? I mean that the two speeches as well as the two raqa prayer which is prayed after the two speeches all of that must take place completely within thor time.

[00:04:47]Okay. So you don't start the speeches until after thor time has come in and you need to slam out from the prayer before thor time ends because if any part of the twobas if any part of it is before uh time comes in then yourbas are not valid which also means your salat is not valid. And if any part of the salat takes place after time goes out, then your salat is not uh well then it's not a valid j.

[00:05:23]Okay. If you're in the middle of praying j when var time ends and you haven't slammed out yet, well then that prayer is it's still valid, but the prayer becomes vor in that case. You're gonna have to pray it for rakas um because it won't be valid as jum if it is not completely finished within time.

[00:05:51]It says el isn't prayed as a makeup. So what that means is if for whatever reason you did not pray a valid Juma, you do not get to make it make up the prayer you missed by praying Juma.

[00:06:07]If you missed Juma, if you failed to do a valid Juma, then you make it up by praying.

[00:06:15]Okay, Juma cannot be a makeup prayer.

[00:06:18]Juma can only be done on time.

[00:06:22]And if you missed it then you have to pray Lord.

[00:06:28]It says such that if the time is tight then they commence the salah as what does that mean if the time is tight? It means that if you if you begin the salat so you finish the two speeches you've lined up and now you're beginning the jar salat. to say Allah. You're you're about to say Allahbar to begin the Juma prayer and you realize you don't have enough time to finish the Juma prayer before Zhor goes out. The time is too tight.

[00:07:08]Even if you rushed, you would not be able to finish those two raas before the time goes out. In that case, what do you do when you make your tech beer? You intend from the beginning that you're praying because you know before you even make that you already know this is not going to be valid. So you don't bother to start it as you initiate the prayer as this is what when if you know you're not going to finish it in the time even when you're starting. If you know that at the time you're starting then you just start it as to begin with.

[00:07:46]But if you don't know that, if you think you're going to finish in time and so you start your salat as a jurat and you discover that before the prayer is over time went out. In that case, you finish your salat as you continue from wherever you were in Jumra. You just continue from there and complete a forka prayer. Uh that will be one of the very rare cases where you pray what you did not intend and you intend what you did not pray.

[00:08:22]You know so that would be a case where you intend to pray but because the time ran out unexpectedly in the middle of the salat the salat becomes and you're going to pray.

[00:08:36]This is also the case if a person comes to Juma.

[00:08:41]He shows up to Juma and the people are already praying.

[00:08:45]So he joins the salat. He gets in the back row.

[00:08:49]He makes his teir to join the salat.

[00:08:51]What's his intention when he makes his?

[00:08:53]He intends that he's praying jum in congregation behind the im.

[00:08:59]Okay. But he missed the rur. He missed it. Okay. Okay. When he joins the salat, he sees the the imam is going down into sjud. So he goes into sajjud.

[00:09:12]Okay.

[00:09:14]He doesn't know which rack it is. He doesn't know which rakai it is. So he goes in the sjud with the imam. Then he sits and he does the second sjud and then the imam sits. So now he knows the imam is in the second raqa and he knows because he joined after the the raur. He knows that neither one of the two raas that the imam prayed are going to count for him.

[00:09:43]He knows that.

[00:09:47]But that doesn't change anything.

[00:09:51]He still made his tear when he entered to pray J.

[00:09:56]And he's going to follow the imam until the imam slams out. And then when he stands up, he's going to pray for rakas.

[00:10:06]He's going to pray.

[00:10:08]Why? Because um as you'll see later, one of the conditions of dumra is that it must be prayed in congregation.

[00:10:21]Okay. And because he missed both of the rakas of the congregation, uh, he's going to have to pray a forkat.

[00:10:31]He's going to have to pray a even though he intended to pray.

[00:10:38]He's going to have to pray. He's going to intend jum, but pray.

[00:10:47]Another example, similar example would be someone who comes late to Jumrah.

[00:10:52]When he shows up, the people are already praying. Except in this case, it's very clear to him that he missed both of the rakas. Because when he shows up, the imam is already sitting down saying his final. What does he do in that case? He makes his tear to pray J and he sits down. He agrees with the imam and then when the imam slams out he stands up and he prays four raas he prays.

[00:11:20]Even though he intended, he still prays.

[00:11:24]Okay, again this is one of those very rare cases where you intend one thing but pray something else. Okay, he has to intend Juma because he's entering into a congregation which is Juma. So that that he has to intend that. But the fact that he missed both rakas means that he's going to have to pray after the imam slams out.

[00:11:47]This is not the case if he only missed one raqa. If he shows up to juma and he catches the second raka then you know he intends juma when he joins and when the imam slams out he prays just one raqa. He prays the one that he missed.

[00:12:05]Okay, that's a different situation.

[00:12:09]Inshallah that is clear. So the first condition of Jumra is that it must take place within the time of Vor.

[00:12:20]Okay. The speeches and the prayer in their entirety must all take place during Vhor time.

[00:12:30]Next it says the second. The author may Allah have mercy on him said the second.

[00:12:37]It is established within the boundaries of a city or village. So the second condition is that jumra can only be prayed in a place where people permanently live. It has to be in a city or a town or a village.

[00:12:55]Okay? And it must be inside of the town, city or village. It can't be off on the outskirts. Can't be like outside the town in the field out there. It needs to be somewhere inside the city or the town otherwise it is not a valid Juma.

[00:13:13]This matters. You know I remember one time uh I attended a summer camp. It was like a summer retreat kind of thing where you go out in the woods for like 10 days and you know a shake is there and he's teaching uh and and you know the people they come out to get the lessons but it's also camping because you're in the woods and you're in a tent or a a cabin or whatever. Uh it's nice and I remember uh when I was there a person came and he he and I were talking and he mentioned that he brought this you know really nice stove that he plans to wear to Juma and I said to him there's not going to be a Juma. He said, "What?" He's thinking he's at this Islamic camp. All these people are here. Islamic knowledge. What do you mean there's not going to be Juma? I said, "Man, we're in the middle of the woods. We're not in a city. We're not in a town.

[00:14:17]You can't have Juma here. And these cabins and things that people are staying in, these things are not permanently inhabited. There's no one that lives in these cabins year round.

[00:14:28]Okay? This is not a village here. This is not a town. This is the woods. And Juma is not valid if you try to pray it out in the woods. Okay? We have no choice but to pray because we are not in a city or a town.

[00:14:47]And it's important to keep these things in mind.

[00:14:52]The author may Allah have mercy on him said the third okay the third thing the third extra condition which must be satisfied in order for your jum to be valid he says that it isn't preceded by or aligned with another jur in that city or village.

[00:15:16]Okay.

[00:15:18]The rule in the Shafi school and this is the explicit instruction of Imami himself.

[00:15:26]Imam Shafi said two Jumis may not be held in the same city no matter how big the city gets.

[00:15:36]It doesn't matter if it's a city the size of Tokyo.

[00:15:41]All right? You cannot have more than one Juma in the city. Period.

[00:15:48]So if there are more than one juma, if two jumis take place, if two jumis take place in a city, the first one is the one that's valid and all of the ones that uh came after it are not valid. They're invalid.

[00:16:10]And if by chance there is no first one, if there was a tie, if two different jumis actually started the salah at the exact same moment, this community over here, their im said their Allah, and when he says that that that R that ra at the end of the is the exact same moment that the imam and this other masid said the R at the end of his.

[00:16:36]So these two JATs began at the same moment. In that case, they're both invalid.

[00:16:43]Okay? It is a condition for Jumra to be valid that your Juma not be preeded by any other Jumrah in the town because if another Juma came before yours, then yours is not valid and it doesn't count.

[00:16:57]It's also a condition that it not be simultaneous with another Juma. That's what's meant here when he says aligned with.

[00:17:05]Okay? and it not be aligned with another Juma, meaning it didn't start at the same moment as some other Juma.

[00:17:13]If that's the case in both of the ones that were simultaneous, they're both invalid.

[00:17:23]This is why you sometimes see if you go to places that are full of chaffies, places, you know, Indonesia, Yemen, places, you know, Egypt, uh if you go to cities where the people are practicing, you'll often find that after they pray Juma, they pray.

[00:17:45]They pray afterwards.

[00:17:48]Why do they do that? They do that in case the the Juma that they prayed was not valid.

[00:17:54]Just in case the Juma that they prayed was not valid, they pray afterwards. And the intention that they make when they pray after is they intend that I'm going to repeat as in order to know for certain that my obligation has been fulfilled.

[00:18:29]This is the intention that you make when you pray after after Jumra.

[00:18:37]But know that you do not have to you do not have to pray after Juma unless you know that your Juma was not valid. So if you get if you have knowledge that another Juma came before yours or if you have knowledge that um another Juma was simultaneous with yours, well then you're obligated to pray. But as long as you don't know that one of those two things happened, then you can continue to believe that yours was the first one, that yours is the valid one, and everyone else's is the one that's invalid. Uh you can do that if you want to.

[00:19:20]Someone asked, "Does this apply to established cities like Philly?" This applies, as I share said, to every city, no matter how big it is.

[00:19:30]You simply cannot have more than one juma in a city.

[00:19:35]This is the rule in the Shaffer school. That is, this is the rule in the Shafer school.

[00:19:42]And in the time of the prophet sallallahu alaihi wasallam, there was never more than one Juma in any town. In fact, the very first time there were two Jumis in a town was more than 200 years later. It was after the time of Imam Shafi.

[00:19:56]And he died in the year 204. It was after that. It was in the late 200s, I believe. The first time that uh there were ever two jumis in a city and the first case that it happened happened in Baghdad which was a large city but the reason why there were two was because the Khalifa um there was like a serious threat of assassination.

[00:20:25]Now, it was believed that if the Khalifa went to Juma, which he's obligated to do, that he would be killed.

[00:20:32]And so, for his safety, he stayed in the palace uh with his guards protecting him. And they prayed their own Juma in the palace separate from the Juma that was being held in the city for everyone else.

[00:20:47]Um and so when there's a necessity to have more than one juma then in that case the multiple jummis will be valid as long as the number of jumis is only what's required by the necessity. You can't have more jumis than what are needed.

[00:21:10]So there should just be one jum in a city. But if there's a need to have two well then you can have two. But you can't have more than two. And if there's a need to have three, well then you can have three, but you can't have more than three. You only have as many as are necessary. And in the Schaffer school, necessity is a very difficult bar to reach.

[00:21:32]Okay? It's a very difficult bar to reach.

[00:21:36]It says here in the book, I'mma read the sentence again, that it isn't preceded by or aligned with another juma in that city or village unless due to difficulty of gathering.

[00:21:55]So the rule in the Schaffere school or at least one opinion, the one that most of us go by is that if there is difficulty, then it would be permitted to have more than one juma in a city.

[00:22:13]But then the question comes, well, are there any cities in the world where there's difficulty? That's a whole separate issue.

[00:22:22]And it's I'm telling you from a sacred law perspective, it's difficult to imagine cases where there's actual difficulty in having everyone pray together.

[00:22:33]It's hard to imagine cases like that.

[00:22:39]You know, I imi may Allah have mercy on him, the great Imuki, Ali Abdafi.

[00:22:51]He said that in other meds, meds where it's a condition that Juma be held in a masid.

[00:23:00]In those mhabs, you could imagine that there might be difficulty praying in one place because if the salat must be in a masid and the masid can't fit all of the people, well then there's difficulty. So you would need to have a second in another masid, you know, because all of the people praying have to be in a masid.

[00:23:26]He says for those mhabs you can imagine that there might be difficulty uh having a single juma but in the shafer school it's not a condition that juma be in a masid jum can be it just has to be in the city you can go to a big park and pray juma there whatever is the biggest park in the city you could probably fit all of the Muslims in the whole city in that one park okay but even if they don't fit it doesn't matter if the people spill over into the streets or whatever because in a chaffrey school. It's not a condition that Juma be in a masid. The condition is that it be inside the city or the town. Uh you know, you could you could begin the Juma. You could you could start it in a masid and when the masid fills up, the people just spill out onto the streets and they fill up the streets and they fill up as many roads as they need to fill up. Okay, that's not difficulty. Okay, that's perfectly acceptable.

[00:24:26]Uh so it's actually quite hard to imagine uh having difficulty praying in one place.

[00:24:37]But the great Immi who was a student of Imul Musi this Imam this great Imam I imani he came up with an example he came up with an example of a case where it's difficult for the people all to pray one J and the example he came up with was he says As if the Jama gets so big, if the number of rows of people praying in Jumra becomes such a large number of rows that when the that that by the time the people in the back are aware that the imam made raur, the imam himself is already in the second raka.

[00:25:35]You know how in the prayer like when the imam bows what happens after that the people praying behind him bow the people who can see him. So like the first 20 rows or something will bow because they saw the imam bow and then the next 20 rows they will bow when they see the first 20 rows bow and then the next 20 rows will bow when they see that 20 rows bow. So there's like a delay. Well, if you get to like, you know, a thousand rows of people praying, the delay might get so big that by the time the people in the last row learn that the imam has bowed, the imam himself is already in the second raka.

[00:26:16]Im Muslim said if that happens then the organization of the salat would be impacted and that counts as difficulty praying in one place. He says at that point you could have two jumas and I don't believe that there is anywhere in the world where the juma is that many rows.

[00:26:40]Um so we should be putting effort you know we should be socializing this message and trying to get in every city trying to get there to be just one juror because this is the sunnah and this is how it's supposed to be.

[00:26:57]And in fact in the Chaffrey school that's the only way that it's valid.

[00:27:04]Now I do have another example.

[00:27:07]Uh this one is not coming from one of the mutahs but rather it came from the scholar behi he said in his hash onim which is an explanation of ja in this hashia he mentioned A case of people in prison says the people who are in prison because they cannot leave the prison to attend Juma. If there are enough Muslims in the prison for them to have their own Juma in the prison then that would be permissible because that is a difficulty like that's it's difficult for them to join the main Jama and so for them there's a need to have a second Juma this this is another example that's given although bey so you know take it And you just know that like this opinion is not like an opinion from a BHA head scholar. Uh but that's conceivable as another potential example of difficulty gathering. We the free people who live in homes and you know are free like it it's difficult for us to imagine a case where we actually have that level of difficulty.

[00:28:46]Um that said some of the shakes when I was in Yemen some of them claim that there's difficulty there uh because of the sun you know and and in Yemen the sun does get very hot um and dream does take place in the hottest time of the day and in some of those countries if you sit out in the sun like real harm happens to people if you're out in the sun and there's no shade like you get sick, you potentially die. Um and so they claim that for them that is a difficulty in gathering in one place because not everyone would be would have protection from the sun.

[00:29:32]So, you know, that's another potential way of thinking about it. But for most cities in the United States, that's not an issue. You know, it gets very hot in Baltimore in the summertime, but you can still sit out in the sun for 45 minutes or an hour. People do that on a regular basis for, you know, festivals and things like that.

[00:29:55]Concerts, outside concerts, people go out in the heat of the sun and be out there for two hours. Um, so it's not the same.

[00:30:12]So let's summarize.

[00:30:14]The first extra condition we've done so far is that the speeches and the salat must both be completely within vhar time. They have to begin and finish within vhar time. The second one is that the location where the salat will be prayed must be within the boundaries of a city or a village. The third condition is that there may not be any other juma in that same city or village that started before your jum because if a juma started before your jumra then that one that started first is the valid one and yours is invalid.

[00:30:55]It's also a condition that there not be a Juma that started simultaneously with yours because in that case they're both invalid.

[00:31:04]And I mentioned to you what uh the sheaff of what do uh in the present day situation where in many cities there are multiple Jumas being prayed and you don't know if yours was first or not. What you do is you pray believing that yours is the first one and then afterwards you pray with the intention that you're repaying Juma as in order to be certain that you have fulfilled your obligation.

[00:31:44]Someone asked for correction. Yes, it's exactly like you said. If a city has two or three masids in it, they should all be praying jum together.

[00:31:54]Okay. The way it should be properly done is there should be one masid designated as the j which is what they used to call like the masid where Juma is held is called the j.

[00:32:07]Okay. Everyone in the town knows Juma is at that masid and all of the other masids in town are closed during Juma time. Okay. Okay. So, there's literally only one masid open and everybody goes there. That's how it's supposed to be and that's how it was for the first almost 300 years.

[00:32:26]Um, but you know, certain places started doing it differently and we of course are born into this time of madness and fitna which we call the 21st century.

[00:32:42]May Allah protect us. Amen.

[00:32:46]What's the fourth condition?

[00:32:49]The author, may Allah have mercy on him, says the fourth, congregation.

[00:32:54]So the fourth condition for your jum to be valid is that it must be prayed in congregation. Okay? There's no such thing as praying jum by yourself.

[00:33:04]You know, I hear about people who, you know, they go to work on Friday, their work doesn't let them leave to go to Juma. So what do they do? They say, "Oh, they just pray Juma at work by themselves." Like they go off somewhere and pray a taka prayer and call themselves praying juma at work. No, you cannot pray Jua by yourself. And if you and a few other Muslims at your job get together and pray, you know, four or five people and you pray like that, this is not valid either.

[00:33:34]Okay? Or at least not according to the Shafer school.

[00:33:43]Okay. Juma must be prayed in a group and the group must have a certain size. So let's keep reading.

[00:33:50]The author may Allah have mercy on him says the condition of such like what's the condition of this congregation.

[00:33:57]The condition of such is 40 Muslims.

[00:34:02]Okay. 40 Muslims male burdened meaning accountable.

[00:34:11]free.

[00:34:13]After that, it says resident. I want you to scratch out the word resident.

[00:34:18]Scratch out the word resident. And in this place, write the word inhabitant.

[00:34:23]Inhabitant.

[00:34:26]It should not say resident. It should say inhabitant.

[00:34:38]who don't travel except for necessity.

[00:34:42]So what we're saying is this Jama this congregation which makes up the Juma prayer the congregation must have a certain number of people and to be precise it needs to have 40 people that meet all of the following conditions. You have to have 40 people who are Muslim and male and accountable. Accountable meaning they're pubescent and sane. So they have to be Muslim, male, accountable. I'm sorry, Muslim, male, pubescent, sane. Uh they have to be free and they have to be inhabitants of the town or village where this is being held. You need to have 40 people who meet all of those criteria in order for the condition of congregation to be met.

[00:35:35]If you don't have 40 such people, you cannot pray Juma.

[00:35:41]So let's go through these conditions.

[00:35:44]First you have to have 40. So if you have less than 40, then you have to pray because Juma is not valid with less than 40 such people.

[00:35:54]Second condition is they have to be Muslim. Okay. All 40 of the people praying in Jumra must be Muslim. Caffers don't count. Apostates don't count.

[00:36:06]Shia do count.

[00:36:11]They have to be male.

[00:36:15]So if so if there are women there at Jumra they do not count towards the 40 people that are required for Juma to be valid.

[00:36:28]So if you had 30 people who meet these conditions and then you also had 30 women for a total of 60 people they would not be able to pray Juma. they would have to pray zor because there are only 30 people who meet these conditions and in order for juma to be valid you need to have 40 people that meet these conditions so what are the conditions 40 people who are Muslim they're males they're pubescent so not not no longer children they're sane so none of them are insane they're free so none of them are slaves even even if they're only partially slaves like none of them are free at all. I mean, I'm sorry. They're they're all 100% free. They have no trace of slavveness in them.

[00:37:19]And the last condition is that they have to be inhabitants.

[00:37:24]And this is the one that's going to take some time to explain.

[00:37:30]So, Every human being actually let me let me take that back.

[00:37:46]Most humans I don't know if this is true necessarily for everybody but most humans there is one place in the world one only one one place in the world which is where they want to be.

[00:38:06]There's a place in the world which they consider their home. It's like their hometown.

[00:38:12]It's that it's that place where if they had the choice they would live there for the rest of their life in that place and they would never leave that place unless they had some kind of a need. That's why it says here in the book who don't travel except for necessity.

[00:38:32]Okay. every or mostly everybody has a a place like a city, a town or a village that they consider like their homeland, their hometown, and they never want to leave that place.

[00:38:46]They want to be there until death, but they might leave it if they had a need to leave it. Okay? Like, you know, say you finished high school in your hometown and now you need to go to college and your college is someplace else. So you left your town in order to go to college, which is a need that you had, but in your heart, you know, you want to go back to your town. You're thinking, you know, as soon as I graduate from this college, I'm going back, you know, because in your heart, you want to be in your hometown. That's the place you want to be in for the rest of your life.

[00:39:23]And it might be that you don't get to go back. It might be that when you graduate from college, you tried to get a job in your hometown and you didn't. You know, you're instead you got a job somewhere else. You got a job in Chicago or or Denver or someplace and so you ended up going there again because of a need.

[00:39:41]Okay? I mean, we need to support ourselves. We need to have a livelihood.

[00:39:45]And so again, the only reason why you're not in your hometown is because you have a need.

[00:39:52]Okay? Sometimes the need is something simple. You know, you you're stressed out. You just need a vacation. So, you you left your hometown for a week to go on a cruise or something. Okay. I'm not saying that this this this necessity has to be some kind of very serious life or death necessity, but the idea I'm trying to get across is whatever your hometown is, it's a place that if you had the choice, that's where you would be and you would be there for the rest of your life. You would never want to leave there. Whatever that town is for you, that is a town that you inhabit.

[00:40:32]You are an inhabitant of that town.

[00:40:37]Okay? You are an inhabitant of that town. If you're in that place, if whenever you're in the place that you would never want to leave unless you had some some reason to leave, uh whenever you are in that place, you are in the place that you inhabit and you are an inhabitant.

[00:40:56]Okay? If you are in that place, you are an inhabitant, which means you're not a resident and you're not a traveler either. You are an inhabitant.

[00:41:08]So, wherever you go in the world, you're always going to be one of three things depending on which piece of the earth you're standing on top of.

[00:41:18]Okay? You're either going to be a traveler in that spot or you're going to be a resident in that spot or you're going to be an inhabitant in that spot.

[00:41:29]If the town you're in is your hometown, then you are an inhabitant when you're there.

[00:41:35]And if you're not in your hometown, well, then you have to apply the rules that we talked about a couple weeks ago.

[00:41:44]Uh do if if you're someplace that's not your hometown, do you intend to be there for four days or more? Not counting your day of entry and day of exit. Do you intend to be there for 4 days or more?

[00:41:56]If so, then you became a resident of that place.

[00:42:00]You're a resident, meaning you're residing there. It's not your hometown.

[00:42:03]It's not the place you want to stay in for the rest of your life, but you're going to be there for four days or more.

[00:42:08]So now you're a resident of that place.

[00:42:11]Okay? Okay. And if you're passing through and you're not a resident of that place and you're not a inhabitant of that place, then that means you're a traveler. You're just passing through.

[00:42:21]Okay. Travelers are not obligated to go to Juma.

[00:42:28]Residents are obligated to go to Juma.

[00:42:31]If you're a resident, you have to attend Juma. But if you're a resident, you don't count towards the 40 people that are required for Juma to be valid. The validity of Juma depends on there being 40 inhabitants of that place, not merely people who are residing there. Okay? There are a lot of people they go to New York for work. They're going there to live, to make money, to pursue their dreams, whatever. But that's not their hometown.

[00:43:04]You know, their plan was always after they get the money to go back to whatever place is the place where their heart really is.

[00:43:15]You know, so if if it's just residents in that place, uh that's not good enough for Juma to be valid. You got to have 40 people who are inhabitants and they're Muslim and they're male and they're pubescent and they're sane and they're free.

[00:43:34]When you have 40 such people, only then will Juma be valid and the one who's giving the speech if he meets those criteria then he counts towards the 40.

[00:43:48]So if the one if theib is an inhabitant of that place and on top of that he is you know Muslim male pubescent sane and free then in that case the people listening to his speech only need to number 39 because the imam will count as the 40th.

[00:44:09]However, if the imam is a child or if the imam is a traveler, say he's a special guest who flew in from Cincinnati, uh you know, that's fine. Like a a a traveler can give the can lead the prayer, but in that case, you need to have 40 inhabitants who heard the speeches and prayed in the prayer.

[00:44:34]Okay, this congregation we're talking about, it's not just for the salat, it's also for hearing the speeches.

[00:44:42]So the the the cannot begin the speech until the 40 inhabitants who are Muslim male and and free and pubescent and sane. Once 40 such people have gathered, only then can he begin his speech. And he has to make sure that all 40 of the people hear it.

[00:45:07]Because if only 35 of them heard the speech, then Jumrah is not valid.

[00:45:13]These 40 people are required for the speeches as well as the prayer.

[00:45:27]Now, one thing that always bothered me about this is how do we know where a person's heart is?

[00:45:34]If I look at someone, how do I know if you know, say someone's been living in I live here in Baltimore, Maryland, right?

[00:45:41]Say I know somebody who's born and raised here. He only left Baltimore a couple times in his whole life.

[00:45:47]Okay? Does that mean Baltimore is his hometown? Is he an inhabitant here or not? There's no way for me to know.

[00:45:54]Okay. So what we do in these cases is you assume okay you assume that the people who are have been here for a long time that they are inhabitants.

[00:46:08]You assume it even though in reality their heart might be someplace else.

[00:46:16]I mean many of us who have been to Medina before you know once you go to the prophet's grave sallallahu alaihi wasallam and you send salam to him you don't ever want to be anywhere else for the rest of your life you're just wishing that you were there again and in your heart you feel like I would never I would never leave this place unless I had a need to do so you know if that's your situation if your heart is in Medina at the m of then that means you're an inhabitant of Medina, you know, but who would know that?

[00:46:55]Who would know that that's where your heart is, you know? So, you know, you just kind of like assume that the residents, like the the people who live there for a long time and don't seem to be going anywhere, you kind of assume that they're inhabitants.

[00:47:13]Let's continue. The author, may Allah have mercy on him, said, "If they are less," and again, I want to change the translation here to make it more clear.

[00:47:22]It should say, "If they become less."

[00:47:27]So, scratch out R and put become.

[00:47:36]And then after the word less, I need you to add the following phrase. during the salat.

[00:47:45]So if they become less during the salah, it becomes the phrase during the salah. It's part of the text. This isn't something I'm adding like the Arabic says that if they become less during the salat, it becomes what is he talking about here?

[00:48:08]He means if they started the prayer, if the imam says his Allahbar and the 40 people that are required for J were all there, they heard the speeches, they made their to join in the salat Allahbar.

[00:48:26]Okay? But then during the prayer, one of the 40 people left the prayer.

[00:48:35]And because he left the prayer, there's now only 39 such people left in the jama. In that case, this salat just became it. It becomes zor now rather than jum because the number the required 40 is no longer reached.

[00:48:57]And the condition for juma to be valid is that that number of 40 must be maintained.

[00:49:05]It has to be maintained throughout the whole prayer and there must be 40 people who heard at least the required parts of both speeches.

[00:49:17]It says it is permissible for its imam to be a slave or traveler or child if he is in excess of the 40.

[00:49:27]That should be clear.

[00:49:31]The author, may Allah have mercy on him, says the fifth.

[00:49:37]So the fifth condition, two sermons before the salah.

[00:49:42]So it's also a condition for the salat to be valid that there were two speeches before the salat. So if those two speeches are not done, then the salat will not be valid. And if someone gets up and and talks for a little bit and he sits, then he gets up and talks for a little bit more and then he does the prayer. Well, if those two talks do not fulfill the the conditions we're about to read, then that means the two speeches were not valid because the speeches have conditions of their own. If the conditions of the speeches were not met, then that means there was no valid speeches, which also means that there's no valid salat. Because for the salat to be valid, the condition is that there were two speeches, two valid speeches that were done before the salat. So if the speeches weren't valid, the salat isn't valid.

[00:50:40]What are the things that must be done uh for the for the the the sermons to be valid? It says its pillars are five.

[00:50:51]So there are five integrals, five pillars, five uh obligatory things that must be in these speeches in order for the speeches to be valid. Letter A, praising Allah the exalted.

[00:51:09]Okay. So, you must say alhamdulillah in your speech. It doesn't have to be the exact phrase alhamdulillah, but it is required that you use the word Allah and that you use some form of the Arabic word ham.

[00:51:33]Okay? meaning you have to use some kind of word that has the threeletter root haim dal. You could say alhamdulillah or you could say alhamdulillah or you could say or you can say ahmed okay uh or something like that like there's different forms that the word ham can take but you have to use some form of that word and you have to use it with the name Allah okay you don't say alhamdulillah You don't say alhamdulill you say alhamdulillah okay it must be in the speech because if it's not in the speech the speech doesn't count letter B sending prayers it says here to the messenger of Allah salliam of course when we send salad upon the prophet we're not sending uh It's not a prayer to the messenger of Allah. We're asking Allah to raise the rank of our beloved sallallahu alaihi wasallam.

[00:52:50]Uh this also has specific words that must be used. So when we send salat upon the messenger sallallahu alaihi wasallam, we have to use some form of the word salat. So you can say uh to Muhammad.

[00:53:11]You can say uh >> you can say Allah Muhammad.

[00:53:22]You can say Muhammad. You can say Allah Muhammad. You can say okay there are different forms that this word salat can take but you must use some form of this word.

[00:53:50]Okay. Furthermore you must mention the prophet by name.

[00:53:56]It's not enough to say ali. It's not enough to say, "May Allah salat be upon him using a pronoun."

[00:54:06]That's not enough. You have to say his name.

[00:54:11]Okay? Or you can use one of his other names. You can say, which is his title, the messenger of Allah. You can say, which means the prophet. This is his title. You can say that or you can use one of his other names.

[00:54:35]Okay. Uh our prophet sallallahu alaihi wasallam has names that are well known to be among his names. He could say ahmed which is also one of his names. But it's not good enough to say sali.

[00:54:53]This is not uh sufficient in the jumba.

[00:55:02]Uh letter C, you must also advise the people or order the people to have taqua in the speech.

[00:55:15]For this one, there's no specific word that you need to use. There's no specific word where you need to use some kind of form of it. Uh this one is is free for you to mention it however you want to mention it. Uh but you need to have you need to say something that involves advising people to have tawa.

[00:55:36]Uh so you might say which means fear Allah or you might say um you know which means obey Allah.

[00:55:49]Okay, these are examples of advices to people uh to have piety.

[00:55:55]Notice all these examples I'm giving you are in Arabic. We're going to see later that it's a condition that the Juma speech be in Arabic. The Jumar speech cannot be in any language other than Arabic.

[00:56:09]And we'll talk about what that means when we get to it.

[00:56:13]So, so far we mentioned three things that have to be in the Juma speech. We said you have to send Ham to Allah. You have to send salat upon the messenger sallallahu alaihi wasallam and you have to order people to have tawa. It says these three are compulsory in both sermons.

[00:56:36]So the he's going to get up, he's going to stand, he's going to say some things, he's going to say a speech, and then he's going to sit.

[00:56:45]And then after he sits, he's going to get up and he's going to say a second speech. He's going to say more things.

[00:56:51]Okay, there are two speeches at Jumra.

[00:56:55]The first speech must contain alhamdulillah or some form of it must contain or some form of it and it also must contain uh or some form of it. Both speeches must have it.

[00:57:13]You know, it's something of a tradition.

[00:57:14]It's certainly true in in in our communities. Uh but this is practiced in many places around the world where people have like a set thing that they say. They say which fulfills the first one etc etc. So there you get the second condition met because you you gave a form of salat upon the messenger and then They frequently recite an ayah of Quran uh which contains in it a command to have tawa until the end of the ayah. But they're saying an ayah that contains in it a command to have tawa.

[00:58:35]And again notice that all these things are said in Arabic.

[00:58:41]Letter D. So those first three have to be in both speeches.

[00:58:45]Letter D, it says recitation of a clear verse in one of them. So it is also a condition that you recite one full verse of Quran. It can't be a partial verse.

[00:58:58]Has to be the entire verse, the entire ayah. But you must recite one ayah of Quran. It can be in the first speech or it can be in the second speech. It's your choice if you want it to be in the first one or the second one. Okay? It doesn't have to be in both. It just has to be in one or the other. But it has to be a full ayah. Okay? And it has to be what we call muima. It has to be something that conveys understanding upon the listener. So the one who who understands Arabic, if they hear this ayah, it means something.

[00:59:35]Okay? It's not enough if the ayah you say is, for example, there's a very short ayah in in that says that's it. Two words.

[00:59:51]It means then he thought.

[00:59:55]It means then he thought. If that's the only ayah you recite, this this doesn't count as muima. A per the person who hears it doesn't even know what you're talking about. Doesn't even know what the topic is. Then he thought who who thought thought about what like like this ayah is not what we call muheima.

[01:00:11]It doesn't convey upon the listener uh something that they can understand.

[01:00:17]Okay, you need to recite one ayah in its fullness and that ayah must be muima and again if you go back to the sort of standard uh script that a lot of people say at the beginning of the after they say after they say that ayah they'll say another ayah Okay. So then they say another ayah.

[01:00:55]This one also contains in it a command to have tawa. Okay. Why do they do two ayas? Because one ayah cannot count for two different conditions. So if you're going to say an ayah and treat it as commanding people to have tawa, that's fine. But that ayah cannot also count as the one ayah you recite for the purpose of fulfilling uh letter D. Okay? So if you choose to recite a ayah to fulfill letter C, then you have to say a different ayah to fulfill letter D.

[01:01:28]That's why many people do multiple ayas in their speech.

[01:01:39]Letter E, supplication for the believers in the second.

[01:01:45]So it is also a condition for your to be valid that in the second speech you must make dua for the believers.

[01:01:57]Okay, it's enough to say for example Allah, "Oh Allah, forgive the believing men and women." This is enough.

[01:02:08]Okay? But you must make some kind of dua that's inclusive of all the believers.

[01:02:15]Okay? It needs to include all the believers. And it needs to be a dua that pertains to the hereafter. It can't be like, "Oh, Allah, give all the believers some money." Okay? No. It can't be something like that. It has to be something that benefits in the hereafter like forgiveness for example.

[01:02:34]These are the five conditions of the two speeches. The first three conditions have to be in both of the speeches and the ayah can be in either one of the speeches, first or second. And the dua for the believers has to be in the second.

[01:02:55]And this is why it's very common for people to put the ayah in the first speech so that there's balance. That way the first speech will have the praise for Allah, the salat upon the prophet, the order to have tawa and an ayah. It will have four things in it.

[01:03:13]Then the second speech will have praise for Allah, salat upon the prophet sallall.aii wasallam in order to have tawa and dua for the believers. The second one will also have four things in it.

[01:03:26]Uh, it's balanced. If you if you choose to put the ayah in the first speech, but the ayah does not have to be in the first speech. It's enough for the ayah to be in the first or the second.

[01:03:42]Are there any questions about what must be said in the speech?

[01:03:49]We're going to find out in a minute uh that the these speeches also have to be in Arabic. It's a condition for them to be valid, that the speeches have to be in Arabic. But keep in mind that these five things that we mentioned here, the praise of Allah, the salat upon the prophet sallallahu alaihi wasallam, the ordering to have tawa, the clear ayah, and the dua for the believers, those five things, that's all that's required to have a a speech. Okay? If your two speeches fulfill these requirements properly, then that is a full speech.

[01:04:27]Okay? It's possible to give a juma speech, the first speech in like one minute and the second speech in one minute. It's possible for someone to just get up there and say alhamdulillah and then say one eye of Quran and then sit down and then stand up and say alhamdulillah and then go make his and then go pray the prayer. Okay, it's possible to do in like two minutes. Okay? Because as long as you've done these pillars that are mentioned here in letters A, B, C, and D, A, B, C, D, and E, as long as you uh say those pillars, then you have said a valid Juma speech even if you didn't add a single thing beyond those things.

[01:05:20]That's why when we say that the speeches have to be in Arabic, it's enough if just these five things are in Arabic.

[01:05:29]Because if you've said these five things in Arabic, then you gave a full and complete Arabic.

[01:05:37]And if everything else that you say is in English, that's fine.

[01:05:42]You've already fulfilled the condition of giving the in Arabic because you said those five things in Arabic.

[01:05:49]Okay? Those five things are the whatever else you say on top of that is extra.

[01:05:58]Whatever else you say on top of that is extra. The extra can be in any language, but the pillars have to be in Arabic.

[01:06:06]And I know I've gone over an hour, so I'm going to try to wrap this up, but I want to I want to finish this section today. Uh there's not going to be class next week because it's going to be Eid.

[01:06:17]Um yes, I know the Eid is on Wednesday, but you know, there's the Eid and then there's days of after the Eid. uh many of us will be busy sacrificing and giving away meats and things of that sort. Uh so we won't have class next week. So I'd like to just finish this section today inshallah even if it makes me go a little bit longer.

[01:06:43]So, we mentioned the integrals, the pillars of the sermons, meaning what what must be said in order for the sermons to count.

[01:06:55]Next up, we're going to talk about the conditions of the sermon. So, this numbers 1-9 here, these are conditions of the sermon. These are not part of the sermon, but these things have to also be satisfied in order for the sermon to count. So if any of these things are are not done then the sermons the speeches will not count. It says the conditions of the sermons are number one to stand for the one with ability. So the one who's able to stand up needs to be standing when he gives the speeches.

[01:07:32]Number two to be in Arabic. So the A B C D and E on the previous page those things have to be in Arabic. It is not sufficient to translate those things.

[01:07:44]Number three, after the zenith. Okay, so the zenith is when the sun is at its highest point uh on that day. Every day the sun rises in the east. It r it keeps going up up up up until it hits the zenith. And then after that it goes down down down down down down until it sets in the west.

[01:08:03]Okay. When the sun is at its zenith, it is not yet vhort.

[01:08:09]But once the sun goes past the zenith, that's when vhar begins. Okay? So the sun must be past its zenith uh when the starts. Okay? It's a condition for the sermons that they take place after the zenith meaning the sun has started to come down which means time is in.

[01:08:35]Number four, to sit between them with tranquility.

[01:08:40]What he means by tranquility is stillness. Okay? So it is a condition.

[01:08:44]In order for the two sermons to count, you the person who stands up to give the sermon, he must sit down. He must physically sit down in between the two sermons. And when he's physically sitting, he must be still for the amount of time it takes to say subhan Allah.

[01:09:07]Then number five, it says to convey to the number with which the Juma is made.

[01:09:15]Okay, what he means by convey here is to make them hear it. So the number of people by which Juma is made, we're talking about the 40 people that are required in order to make Juma valid. those 40 people who are required in order for Juma to be Juma, the one who's giving the speech, he must make sure that all 40 of those people hear the speech.

[01:09:43]And again, the speech technically is just what's mentioned in letters A, B, B, B, B, B, B, B, B, B, B, B, C, D, and E. So as long as he made all 40 people hear in the first speech the praise for Allah the salat upon the prophet sallallahu alaihi wasallam the order of tawa and the ayah and then he heard and then he heard he made the people hear him say in the second speech praise for Allah upon the prophet sallallahu alaihi wasallam in order to have tawa and the dua for the believers.

[01:10:15]uh as long as he made the people hear those things then he has fulfilled this condition. He made them hear the speeches even if the people did not hear the other stuff.

[01:10:28]So if one of these inhabitants was present at Juma and he heard just the pillars of the first speech and then he went to the bathroom and he made woodoo and then he came back and he came back in time to hear the pillars of the second speech. Well then there's no problem.

[01:10:49]In that case there's no problem.

[01:10:56]Number six, the continuation between them and with the salah.

[01:11:02]When he says continuation here, what he means is you don't have big gaps.

[01:11:07]Okay? So you say your first speech, okay, without big gaps between uh the pillars.

[01:11:20]And then after you finish the first speech, you sit down and you get up and you start your second speech without there being a big gap between them.

[01:11:30]Then after you finish your second speech, the imam comes down from the minbar and he starts his salat without there being a big gap in time between the end of the second speech and the start of the salat. Okay? You need to move quickly from one thing to the next thing.

[01:11:57]This also means there shouldn't be any big gap within a sele within a sermon either.

[01:12:04]Okay. So if for example in the middle of the sermon something unrelated comes up, you know, you're you're there giving the sermon and then someone passes you a message that there's a a a black Honda Accord with their lights on, you know, and so you announce there's a black Honda Accord with the lights on. You said something unrelated to the speech.

[01:12:29]Um but you didn't have a big gap. you just said like one sentence and went back to what you were doing. This is this is not going to uh invalidate your speech. But if you talked at length, if you said there's a black Honda Accord with the lights on, why y'all keep leaving your lights on?

[01:12:49]Every week up here somebody does this every then you then you go into a rant that lasts three, four minutes about parking and cars and stuff. But then in that case, you invalidated your speech.

[01:12:59]You have to start your speech over again.

[01:13:05]Number seven, to be pure of both ritual impurities. What do we mean when we say ritual impurity? He means hadith. Okay, if you recall from the very beginning of the book, hadith is of two types.

[01:13:20]There's minor hadith and major hadith.

[01:13:23]Minor hadith, how do you get rid of minor hadith? You get rid of it by making wudoo.

[01:13:29]major hadith. How do you get rid of major hadith? By makingul. So when we say you're pure of both of the hadiths, it means you're you've madeul and you've made woodoo. Okay? You're not in a situation where you have to make woodoo in order for your salat to be valid. Nor are you in a situation where you have to makeul in order for your salat to be valid.

[01:13:56]Number eight, to be pure of physical impurity. What does he mean by physical impurity? He means nasa nas.

[01:14:04]Okay. In order for the one in order for the speeches to be valid, the one who's given his speech, he not only is in a state of purity as far as having wudoo and husul, he's also in a state of purity as far as not having any unexcused nasa anywhere on his body or on his clothing or on anything he's carrying or on the place where he's standing.

[01:14:28]And number nine, the guy he says veil, which is, you know, a an interesting choice for translation. What he means here is your your nakedness must be covered. He's not talking about a veil like a face veil like the like the got to wear a or something. No, he means that the one who's given the speech, his nakedness must be covered.

[01:14:53]So a man must cover everything between his navl and his knee from all sides except from uh except for from below.

[01:15:04]So he must be covered at least that much. And if he isn't well then the speeches are not valid and therefore the salat will not be valid.

[01:15:16]>> If anyone has any questions uh feel free to drop them in the box. We're going to stop here. Inshallah wa ta'ala uh we'll resume the class two weeks from now inshallah. But if you have a question about what we talked about today, put it in the box.

[01:15:33]I remind you that this text is a text in and not all meths have the same rules as the okay. It's true that some of these things are more lax and easier in some other meds.

[01:15:53]Okay? So, I'm not telling you this for you to run around and say that all these Muslims are wrong and it's no, I'm not telling you that at all.

[01:16:03]I'm telling you what the she ruling is and I'm advising you on how to manage your life as a in a place where people might be doing things that are not valid according to us. If you live in a city where there are many jumas just know that according to us only one of those Jumas is valid and the others are not.

[01:16:25]So how do you proceed? Well, you attend Juma and you pray and you believe that the Juma you're praying is the first one.

[01:16:38]And if you want to be cautious, then after you pray, you pray with the intention that you're repeating as Thor uh in order to clear your uh your register of the obligation with certainty.

[01:17:04]for those who slammed me.

[01:17:19]Someone said it's not realistic in this country to get everyone in one place.

[01:17:27]Well, I don't know why that's not realistic. Uh I know it's not if you suggested it today it's not like they would do it tomorrow. Okay. But the sunnah on this is very clear. I'm not aware of any me of any medb that actually uh prefers there to be multiple jars in a city.

[01:17:49]Even the ones that allow it. We all know that the model the best way is the way that our prophet sallallahu alaihi wasallam did it which is one juma in town.

[01:18:01]I think if you encourage people in this way, we might eventually uh be able to do it.

[01:18:09]Keeping in mind, of course, that if the Wahhabists don't join us, if they do their own thing over there, that doesn't even count.

[01:18:18]You know, if somebody believes Allah is in a place and Allah has body parts, he doesn't even qualify as a Muslim. Their prayer is not valid to begin with.

[01:18:47]Oh, someone asked a very good question.

[01:18:50]Uh, let's say you're in a city like Los Angeles.

[01:18:54]Um, and what happens is there will be nearby other cities with other names.

[01:19:01]you know, there's a place called uh Anaheim and a place called Long Beach and a place called Pasadena and a place called whatever. You have these different cities with different names that are all kind of nearby.

[01:19:16]Um do they count as separate cities? Like does each one of these places get to have their own Jumra? Uh this goes back to what we talked about a couple weeks ago, which is that in the Sharia, the Sharia does not acknowledge or recognize any of those city boundaries.

[01:19:35]Okay? For the Sharia, if you have a whole lot of buildings all like clustered together, that's one city. It doesn't matter if the the people who govern decided that this part is called Pasadena and that part is called Anaheim and that part is called Los Angeles and that part is called, you know, whatever. Uh to the Sharia, it's one city. It's one city as long as the buildings are all a single cluster.

[01:20:08]Now, if there's something that literally separates one cluster of buildings away from the other cluster, like distance, like say there's a big bunch of buildings over here, and then there's like, you know, a half a mile or or a whole mile of wilderness, you know, and then out there there's like another city. Well, then you could argue that that's separate as long as a person from the nearest edge of that city would not be able to hear the Adan if a loud person called the Adan at the nearest edge of this city because if that's the case and the people in that city still have to come over to this Juma.

[01:20:52]But if there's like a a you know something that literally separates it into two different um cities, then it'll be treated as two cities. But you do have to keep in mind what I just said. Uh if a person of average hearing at the closest edge of this town could hear an aan called by a loud person at the closest edge of that town, then they all need to have one drum in the larger town.

[01:21:44]uh page no not page 61 I said on page 62 in number four right the question here is about changing the word resident to the word inhabitant uh you do that on page 62 two where it says number four in the second line it says male burdened free and then it says the word resident in that spot scratch out the word resident and write inhabitant.

[01:22:17]Okay, but for the last few sections before this uh he was using the word resident in a place that resident is the correct word to use but in this spot resident is not the correct word to use.

[01:22:29]Um, okay. In the Arabic, uh, in those other places, the Arabic word that was used is mukim, which means resident. And in this spot here on number four, the Arabic word that's used is muin, which means inhabitant. It's like a completely different word, completely different thing. And uh the translator just figured maybe he figured what's he didn't recognize the difference or maybe he's relying on the teacher to explain the difference because none of us should be learning these books without a teacher. Right?

[01:23:05]This this is a job of a teacher to make these kind of distinctions clear.

[01:23:15]Someone asked would the county and city be considered two separate places?

[01:23:19]Remember those things are meaningless in the Sharia. The Sharia doesn't recognize these fake boundaries that people have drawn on the map that says, "Okay, over here is the city and over there is the county." No, you just look at where are the buildings, okay? The the things that the humans built. We built buildings. We built gardens. We built playgrounds. We built sports arenas. We built uh you know football fields and baseball diamonds.

[01:23:49]We have built things.

[01:23:52]Okay.

[01:23:54]The things that we have built are all clustered together. That's called a city or a town or a village.

[01:24:02]Okay. Depending on, you know, exactly what's in there, it might be called a city, town or village. Uh but the city is the whole cluster of buildings.

[01:24:14]even if it, you know, might span more than one county in the city.

[01:24:26]And I think that's it for the questions.

[01:24:30]All right, we ran a little bit longer than usual today, but again, we're not having class next week, so I wanted to finish this section. Uh, we're still going to be talking about Jumra when we come back in two weeks, but I did want to finish this and inshallah, you have a couple weeks to review it.

[01:24:49]Unfortunately, we're not going to get to the Eid prayer, which comes, I believe, right after Juma.

[01:24:55]Uh, no, there's fear and there's rules of dressing and then the Eid. So, we're not going to get to the Eid prayer in time for you to pray it, but inshallah, uh, you know, inshallah, many of you will be able to attend the Eid prayer this year.

[01:25:15]I will say just as a heads up, if you're not able to attend the Eid salat with the main congregation, you can pray it in your own separate congregation. Like you and your family can pray the Eid salat at home. uh if you missed it at the masid or with the community, you can even pray the Eid prayer by yourself. If you missed if you missed all the events, you can just pray it alone by yourself.

[01:25:45]Um so please everyone try to pray the Eid prayer. Even if you can't fit it into your schedule, just see if you can pray it even if you have to pray it by yourself. It is recommended to do two speeches after the Eid prayer.

[01:26:00]Uh but if you're praying by yourself, you don't give the speeches because there's no point in giving a speech if there's nobody there listening. Okay?

[01:26:06]But if there's at least two of you, then it is recommended for uh the one who prayed the prayer to then give a speech to the other person. Give two speeches to the other person. Uh if you don't know all the specifics about how many takers to add and when to do that, those things are all sunnah. You can pray it as like a regular taka salat uh with the intention of it being the Eid prayer and it would count as an Eid prayer.

[01:26:35]Uh inshallah um you know that little tidbit there will help you in the event that you run into some kind of difficulty.

[01:26:45]Let's say illallahill.

[01:26:57]Allah I'll see you in two weeks, not next week.