Why Can't You Pray When the Sun Rises?

Before we start, I'd to say that I hope that everybody is well and healthy in their respective homes. We are having a brief shutdown during these few days here due to some of the holidays that have come about and it's not really the holidays. It's not that most of the Muslims are celebrating Thanksgiving per se, but it is a time that is used for visitation of family and friends because most people have that time off. So, because of this, we had taken the decision to close the masjid for a couple of weeks just as a precautionary measure for all of our patrons. So, indeed, it seems we're almost a week through and about nine more days left or so. Shall Allah and things will be back to normal. Tonight in sha Allah to Allah in our in our journey through Zad al-Ma'ad fi hadyi khayr al-ibad authored by Shaykh al-Islam Shams al-Din ibn Qayyim al-Jawziyyah rahimahullah we are going to be discussing the issue of the Prophet sallallahu alayhi wasallam and how he would pray at night. How he would pray at night. This is different than the previous chapter. If you'll recall with me, the previous chapter was regarding the Prophet sallallahu alayhi wasallam and al-sunan al-rawatibah. The sunan that are more attached to the prayer the five daily prayers than they are to the time of day or night. These are al-sunan al-mu'akkadah. Al-rawatibah. These are the sunan in which the Prophet sallallahu alayhi wasallam would pray all of the time. Sometimes he would pray a little more. And in travel he would pray less. However, we discussed 10 raka'at, 10 units of prayer. And we also discussed the importance of the two raka'at before Fajr and also the one raka'at before after Isha, which is al-witr, witr salah. There are a couple of things that we need to finish up with regards to that topic. Number one, with regards to witr salah. Witr salah, which is essentially one raka'. When we talk about witr, witr in the Arabic language articulates al-fard. It articulates singularity. Right? Allah subhanahu wa ta'ala uses al-witr in the Arabic Quran. In the Quran, excuse me, he uses it as a kind of contrast or antonym to even numbers, which are a shaf'a. So, he says wa shaf'i wal watri. Right? So, what this means is, as the scholars of tafsir, some of them have mentioned, that Allah subhanahu wa ta'ala swears by the even and odd. Right? So, witr, the odd number, right? Even numbers are any number. The odd number, which often times we say even numbers are divisible by two, right? Two equals and odd numbers are singular. The essence of what the odd number is is one extra. It is one. One rak'. And this is why the correct opinion of the scholars of Islam mentions that the minimum for witr salah is one rak'. And this is why sometimes the Prophet sallallahu alaihi wa sallam would pray that one rak' by itself, and sometimes he would pray it with two others, making it three. And sometimes five, and sometimes seven, and sometimes nine. He had prayed it.

[Arabic recitation]

Together. Right? So, this one rak', we have evidence of it from the companions on them, that in Sahih al-Bukhari, in the book of Fada'il al-Sahabah, the virtues of the companions, amongst other places throughout Sahih al-Bukhari, Imam al-Bukhari mentions under the heading Muawiyah on them, and in this heading, he mentions a narration in which Muawiyah ibn Abi Sufyan on them, prayed one rak' in the masjid after salah. He prayed Isha, which means he led everybody in Isha, and then he prayed one rak', and then he left. And one of the companions of Ibn Abbas, one of his students, observed Muawiyah doing this. And so he mentioned this to Ibn Abbas, and he said, you know, Muawiyah prayed one rak' on its own, alone. And Ibn Abbas on them said, "Dahu fa innahu faqih." He said, "Leave him. Don't speak ill of him. Don't speak as if this is something that is wrong, because indeed Muawiyah is a jurist. He is a faqih. He is very knowledgeable with regards to the laws of Allah." And so, taken from this and elsewhere, that the witr salah is essentially one rak'. We have this also in a narration in a sunan, in which a man asked the Prophet on him and them about night prayer, meaning how to pray night prayer. He said, "Salat al-layli mathna mathna." He said, "Prayer at night should be performed in units of two." He says, "Prayer at night should be performed in units of two." He said, "And if you fear that Fajr is going to rise while you're still praying, meaning if just before Fajr comes in, pray one rak', and that will make odd all of the the number of prayer that you had throughout that night." And so, the scholars of Islam took from this narration that one rak' is sufficient as witr. And there are different ways that that would be prayed. So, sometimes the Prophet Sallallahu alayhi wasallam would make one rak'. Sometimes he would make three. Now, when makes three rak' in witr, he's going to do them all three with only one tashahhud at the end. Only one tashahhud at the end. So, he is not to make witr Maghrib, where you're going to pray two rak' and then you're going to sit for tashahhud and stand and make another la. There is no first tashahhud in witr. If a person makes three, he prays three consecutively and makes tashahhud only at the end. Likewise, the Prophet Sallallahu alayhi wasallam was narrated to have made five altogether in the same way. Five rak'ahs consecutively and one tashahhud at the very end. Also, Aisha narrates that he had made seven. And when a person makes seven or makes nine rak'ahs, and I know this is kind of kind of strange to some people because a lot of people haven't heard of of these things that I'm mentioning. when he would make seven or nine raka'at as is in a sunan, he would pray six and make tashahhud after the sixth raka', then he would stand up and make another and then make a final tashahhud. The same thing in nine. At eight, he would sit, make tashahhud, stand up, and then he would make tashahhud again in the ninth. This is how the Prophet Sallallahu alayhi wasallam performed witr salah. But it's important for us to know that the essence of witr salah is one raka'. And so, when we are speaking about witr, we are speaking about one raka'. And when we are speaking about sunnatul fajr, we are speaking about two. Right? We are speaking about two. Now, how many can a person pray throughout the night? They can pray as much as they like. However, they should make the finality of their prayer one raka' as the Prophet Sallallahu alayhi wasallam told the companion, "Salatul layli mathna mathna." The prayer at night should be two and you performed in units of two and if you see that fajr is about to come, the break of dawn is about to come, then you should make one raka' and it will make odd what is past. The Prophet Sallallahu alayhi wasallam highly encouraged salatul witr. He encouraged it with both his statement and actions. So, he encouraged it with his statement by saying, "Inna Allaha witrun yuhibbul witra.".

[Arabic recitation]

So, he was narrated to have said, "Allah is witr." Meaning, he is one, and he loves that one raka' at the end of prayer. Likewise, the Prophet Sallallahu alayhi wasallam said in another narration, "Oh, people of the Quran, upon you is witr." Meaning, people of the Quran, those who are praying at night and reciting the words of Allah subhanahu wa ta'ala contemplatively. Another thing that we need to mention is just because witr is encouraged to be the last prayer of the night, doesn't mean that it is wrong to pray after salatul witr. Right? What I mean by this is, let's say a person wishes to wake up after sleeping some hours to pray at night. And this person wishes to wake up after sleeping some hours to pray at night. However, they are afraid that they might not wake up. Okay? So, they do want to pray witr, but they also want to pray at night. A person can pray witr and go to sleep. And if he wakes up, he prays or she prays again. Back to the narration we just learned, salatul layli mathna mathna. Prayer is to be performed two raka' at a time. Right? However, the person does not make witr again. If you've already made witr, you're not going to make it again. There is a narration that states,.

[Arabic recitation]

Fi laylah, while the narration itself is differed upon, the meaning is correct, and that is that no witr should be performed twice in one evening. No witr should be performed twice in one evening cuz that defeats the purpose of witr. Now it becomes even, right? And so that is with regards to witr salah. So if a person were to pray witr and then go to sleep and then wake up before fajr and wish to pray again, that is fine. That is fine, but they would not repeat witr salah. Another issue, which is the two rak' of fajr. When should a person pray the two rak' of fajr? If they miss the two rak' of fajr, the answer is it is permissible to pray right after fajr, and it is permissible to wait until the sun rises to pray two rak'. Right? we have this in two narrations. In one narration, the Prophet Sallallahu Alaihi Wasallam saw a man, a companion, praying after fajr. And the asli is that a person does not pray after fajr. After you have made prayer, after you have made fajr salah, you are to not pray until the sun has risen risen about about 15 minutes after sun sunrise. And so he asked this companion what he was praying, and he said, "I missed the two rak' before fajr, so I'm praying them now." The Prophet Sallallahu Alaihi Wasallam did not respond. This is a type of sunnah, which is classified by the scholars as sunnah taqririyyah, which means that the Prophet Sallallahu Alaihi Wasallam affirmed this action. He didn't say, "Don't do this. If it was wrong, he would have said to him do not do this. But when he asked him and the man answered and he said nothing and left him be, this articulates that he he is doing something correct, right? And so, it is permissible to do this or that. What is better? The scholars differ on that. What is better is after the sun has risen because all of these scholars agree that that time is is fine. Likewise, another issue is before Fajr. When a person when the adhan for Fajr is made, the sunnah is that a person make two rak'ahs for sunnat al-Fajr and then make no more salah. And we see this often. People will come to the masjid and when they come to the masjid, they'll start making two rak'ahs, two rak'ahs, two rak'ahs, two rak'ahs as if it is Jumu' or something until the Imam prays. That may be okay for any other prayer, but for Fajr, always the legacy of the Prophet Sallallahu alayhi wa sallam was that two rak'ahs and then wait until Fajr. Wait until the obligatory prayer. Another issue that is very confused, many people are very confused about, is the narration There are a number of narrations about this, but the gist of the collection of meanings in these narrations is that there are three main times when a person is prohibited from praying. Okay? What are these times? Number one, after Fajr salah until the sun has risen. Number two, just before the sun reaches the zenith, the center, exact center of the sky, person is not to pray until it crosses its zenith, right? Which is noon. And the third time is after Asr until the sun sets. These are the three times. Okay? So, if a person has made Salat al-Fajr, they are not to pray as the Prophet Sallallahu alayhi wasallam instructed, until the sun rises about a cubit above the horizon, which again, this is a type of measurement that was used in the time of the Prophet Sallallahu alayhi wasallam. They didn't have clocks, they didn't have watches, right? and he said, "Nahnu ummatun ummiyyah, la naktabu wa la nahsab." So, when he says about a cubit or about a lance length above the horizon, what's meant by that is about 10 to 15 minutes, right? Once the sun starts rising, once it once we see the the top of the actual sphere of the sun, once we see that up until it rises a a degree clearly, distinctly above the horizon, okay? Which if you're in an urban environment, if you're in a city, it's very difficult to see that. This is about a lance length. The scholars, the modern scholars of fiqh have mentioned that to be about 10 to 15 minutes. Roughly about 10 to 15 minutes. Okay? Tayyib. we are not to pray until it has risen that high up. Also, when the sun is at its zenith until it crosses over, which is about about 10 minutes as well. Likewise, when this after Asr until the sun has set, until the disc of the sun is completely gone, meaning until Fajr until Maghrib is in. These times are prohibited for optional prayer. Okay? Not obligatory prayer. We get this question very often and I can see how someone may be confused. As a matter of fact, I may even admit that many, many, many years ago before I'd even began studying, I as well was confused about this issue. And that is that many people will wake up let's say they had accidentally slept through the alarm or or whatever and they wake up as the sun is rising. Right? They haven't prayed Fajr. Many people will do what? They will wait until the sun rises above the horizon and then pray based on the narration that we just mentioned. And that is incorrect application of that narration. That narration is speaking about optional prayers. Right? Person prays Fajr on time and now they just want to keep praying and keep praying until the sun rises. This is impermissible. And the reason that this is impermissible, the Prophet Sallallahu alaihi wasallam tells us that this is when traditionally many pagan cultures would pray to the sun when it is rising and when it is when it is setting. Right? When it is rising and when it is setting. These are the times when pagan cultures would worship their various celestial bodies, whether that be the sun or the moon or what have you, right? And we notice this in the Quran, we see that in Surat Al-An'am for instance, Ibrahim Alaihis Salaam Allah mentions that when he is debating his people about the worship of the star and then after that the moon and then after that it's not really a star, it was a planet, but a celestial body and then the moon and then the sun, right? We see that this debate was sparked once this thing rose that night or that day. So, he says right?

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And so, Allah mentions in Surat Al-An'am that when the night came upon Ibrahim and he was debating his people and then he saw a star or a celestial body, a planet rise and he said rhetorically, right? He said rhetorically, "This is my Lord." And then when it had passed, he said, "I do not or I do not desire as a God one who changes and comes into existence and then and then goes and fades into obscurity. Likewise, when the moon rise, when the sun rise, he said. So, we understand from this that the pagan cultures would often stage their worship of the sun, of the moon, of the stars, of the planets. They would do this when they would rise. When they because it to them it was a kind of arrival. And also when it would set, right? And this is why the Prophet Sallallahu alaihi wasallam said if the sun is rising, do not pray until it is such and such above the horizon because it rises between the two horns of a shaitan. And he says in another that it sets when it sets between the two horns of a shaitan, right? Of the devil. And what does this mean? This means that this is the time frame in which the worship of these things was most lucrative and most he was Iblis was most able to trick humanity into these things. So, this is only for optional prayer. This is not for obligatory prayer and this is not for prayer that has a reason, a cause, whether that be an event or a place or a time. What we mean is salawat dhawat asbab, meaning that prayers that have a cause, right? They are linked to a certain time or place or they are linked to an event. What does that mean? This This prohibition also excludes these things. So, for example, prayer that is connected to an event such as al-kusuf or al-khusuf, which is the eclipse prayer. Let's say an eclipse takes place after Asr, an eclipse takes place after Fajr. Does a person pray the prayer of eclipse? Yes, this narration does not apply to that. Likewise, a particular place tahiyatul masjid. A person comes into the masjid, right? And you know, they are to pray before they sit down. They are to pray before they before they sit down. meaning that once they come into the masjid, the masjid is owed two raka' to articulate that I have entered a place of of sanctity, a place of And so, this this is excluded from that prohibition. That a person So, a person who comes in after Asr, they pray two raka', right? Likewise, an event. What does that mean? Connected to an event such as or connected to a particular time such as a person commonly makes two raka' after wudu. This is known as sunnatul wudu. The Prophet Sallallahu Alaihi Wasallam encouraged this. That when a person makes wudu, that they make two raka', right? This does not apply to the prohibition. Likewise, salatul istikhara. You have to make a decision right now, and you don't have time to wait until after Maghrib. Can you make salatul istikhara? Yes. Can you make salatul tawbah? Yes. Etcetera, etcetera, right? So, these are excluded from this narration. This narration is speaking only about choosing those particular times to make additional voluntary prayer that that in the collective consciousness of the Muslims will lead further down the road, perhaps even generations away, will lead to people becoming misguided with regards to the purpose of that prayer. We see this often. Right? We see that a person will they're they're for example, in certain madhahib, that it is prohibited for a person to pray after Asr even even if it is tahiyatul masjid. So, what happens? And there are some mosques this. You'll go inside and before Maghrib, about 10 or 15 minutes before Maghrib, you'll go inside, you'll see everybody is waiting for Maghrib, but nobody is sitting down. They're either pacing around or standing. Everyone is standing. Nobody's sitting down. Why are they standing? Because the Prophet, sallallahu alayhi wasallam, prohibited that a person sit down before making tahiyatul masjid, but at the same time he also prohibited that a person that a person pray after Asr. So, they're all walking around or they're standing there waiting for Asr. And now this leads us to a whole other conundrum, and that is that no narrations mention that the companions would all be standing up in the masjid waiting for Maghrib. Right? Likewise, the idea that you you can the idea that the narration is that literal, meaning that do not sit down until you pray, even if you do not sit down until you pray, it's not meaning that a person is prohibited from sitting. It means that a person is obligated to pray. That's the meaning of the narration. Okay, people misconstrue this that this narration The prophet Muhammad said, "If any of you comes to the masjid, then he is not to sit until he prays two raka. Is this narration an obligation to pray two raka, or is it a prohibition from sitting?" That's the question. Because if it is a prohibition of sitting, then I guess, yeah. But that's not what is intended by the narration. How do we know this? Well, the the story behind this narration is a man came into the masjid as Jabir narrates, while the prophet Muhammad was giving khutbah. And he sat down during the khutbah. The prophet Muhammad stopped his train of thought that he was speaking about, and he asked the companion,.

[Silence]

He said, He saw the man sat down. He directed his attention to the man, paused his narrative in the khutbah, and he said, "Did you pray two raka?" The man said, "No." He said, "Pray two raka. Stand back up and pray two raka." The man had already sat. And then he said to the companions, "If any of you comes to the masjid while the khatib, the Imam on Jumu', is giving khutbah, then you are to not sit until you pray two raka', and you are to make those two raka' brief." Now, the point here is that the man had already sat down, right? But he commanded him to stand up and pray those two raka'. So, we understand that the issue is not a prohibition of sitting as much as it is an obligation to pray those two raka'. So, if I come to the masjid and I say, "Well, I can hang out in the masjid as long as I but I just cannot sit down." This is in a way a misunderstanding of the spirit of the narration. So, these are a few things that we wanted to mention. these are things that many people Many people are unclear about with regards to some of these narrations. And as we always say, and I will repeat it all of the time because I really hope that even if just one person listens to this every week and learns, if you can learn anything, that I hope that this is one of the things that you will learn. And that is a little bit of knowledge or incomplete knowledge is more dangerous than ignorance. Right? We say this all the time. And that is the true enemy of knowledge is not ignorance. The true enemy of knowledge is the illusion of knowledge, thinking that you know something. And you know, if we look at the world around us, misinformation is everywhere, okay? And the truth is very, very hard to find and it is very precious. Very difficult to find. During this time because there's spent so much data or so much nonsense poured into the consciousness of humanity now that we we can't even we're exhausted. But the point is is that one of the issues and this could be positive, it could be negative. I view it personally as being more negative. and that is the the printing press that is new to the Muslim ummah with regards to religious works, okay? Religious works. And that is that about 150 years ago or so when the printing press first became mainstream in Muslim countries the scholars of Islam and this is an official fatwa of Azhar at the time prohibited that any books be printed except for some books on history and some books on grammar. That was it. They prohibited emphatically the printing of the Quran the printing of the narrations, the sunan of the prophet salallahu alaihi wasallam and the printing of other books such as books of fiqh and books of law etc. Now a person might look at that and say, "Why? Why are you preventing knowledge?" We say, "No." The reason for that was twofold. Number one they feared that this knowledge would be unleashed amongst the population people would be literate in the sense that they can read but illiterate with regards to Islamic sciences. You see, if you want to learn these things before, you have to go through a process of scholarship and apprenticeship to learn properly from the proper sources. Right? And so, what ends up happening is people read and they're not qualified to read these things and they read things that they're not ready for and things that they haven't understood properly and they apply their own ideas to it or their own circumstances to it. And this is where mistakes come from. And this is the root of true ignorance. Okay? Because now instead of having people who say, "Well, we're not scholars. We don't know. Teach us." Now, we have a people saying, "We're scholars. You guys are not. We know what we're talking about. You do not." And then suspicion and all this other thing comes into play. There is a narration. It's been graded authentic by some scholars of Islam on the authority of Omar ibn al-Khattab. And it could just be the words of Omar. Either way, it's meaning is correct. He said, "Sallallahu alaihi wasallam, aqwa fuma aqwa ala ummati munafiq alim al-lisan." He said, "The thing I fear most over my ummah, for my people, my followers, my nation, is a hypocrite who has a knowledgeable tongue, knowledgeable vocabulary." This is the most dangerous thing. And what does this mean? This means that a person is teaching the Quran and Sunnah and they do not believe it. They do not follow it. They do not adhere to it. And that has many levels. But, it is very dangerous for a person to have lots of quirky ideas from all over the place and then just put it into play. This has never been the way that serious disciplines were practiced. A person cannot just pick up a bunch of random books and start reading and become a doctor. That's not how that works. We as a society agree that this person is not a doctor, not until they learn from other doctors, right? And it is no difference with regards to Islamic scholarship. As a matter of fact, it is more strict. And so the first reason why the scholars initially prohibited the printing press is number one that people would be saturated with information and misunderstand it, and that has clearly happened, right? And that has led to the downfall of many of the Muslims and Muslim nations have collapsed simply because of this reason. The second reason though is that it would be easy or easier for people to manipulate the books that they are printing. And this did happen, and it even happened a few instances with the Quran. And this is actually one of the reasons that Al-Hussary, rahimahullah, in Egypt, he is the person to first record the entire mushaf recited on audio. He's the first person to do that. Why did he do that? it's mentioned that he had come to America, and he was in a masjid in America, one of the American cities back when they had many scholars that would pass through America and and come and visit with with the Muslim communities, and he had found a collection of masahif that had mistakes in them. And he had actually, well, the rumor has it is that these were printed by a particular country. The point The point is is that these were These were misprints inside in the Quran. And so al-Husari decided to go back and to completely record the recitation of the Quran from its beginning to end as a way of preserving it. And alhamdulillah, since the printing press has become so widespread, it has been perfected with regards to the Quran. And each mushaf is vetted very well. However, this is not the case with regards to other books. Other books have been changed. They have been altered. They have been manipulated. Parts have been removed from these books because when the printing press was first utilized, it was overseen by scholars who would No book would be taken from handwriting into the printing press unless a scholar himself is the one who did that process, which is called a tahqiq, right? But now, there are numerous companies and they're just printing stuff. Stuff that should never be printed. Stuff that people have no business reading. And then we had the translation era, where this big campaign to translate everything, right? And there's a lot of money in this. And so, a lot of books were translated. And these books are not books that every Tom, Dick, and Harry should be reading, as the saying goes. This is books that can be easily misunderstood, especially when taken into another language. Languages are not just a different way of saying the same thing. Languages are a representation of an entire culture, an entire thought, right? And so, linguists understand that each language has in it different connotations, even the sounds that that language makes. And so, what happens is when we take a book Sunan Abi Dawud or we take a book Sahih al-Bukhari, these are very complex books. They're not easy to read. And this is why scholars historically throughout the throughout the centuries have condensed these books, summarized these books, abridged these books for the common folk to read, right? Sahih al-Bukhari has many summaries. Sahih Muslim, Sunan Abi Dawud, Ibn al-Qayyim is one of them who actually summarized Sunan Abi Dawud, right? Riyadh as-Salihin is a result of that, the 40 narrations, and and many other books, okay? This effort is because scholars understand how these books can be so easily misunderstood, misinterpreted. And we have that now, right? So, we have Sahih al-Bukhari translated verbatim, okay? We're not given any introduction into how to understand Sahih al-Bukhari, the time, the place, the era, how he constructed his book. It took him 17 years to write his book, Sahih al-Bukhari, right? He did it extremely meticulously. That is his life's work. And so, now we have it in in a language, it's been translated, which is a problem because now it we have more than one person involved in the process of conveying these ideas. We have narrations which al-Bukhari very, very specifically chose and summarized and length and it's a it's an extremely complicated book, Sahih al-Bukhari. And this is why it took so many years for Sahih al-Bukhari to be properly explained in its entirety. Right? in in the way that it is today with with books Fath al-Bari. And so Sahih al-Bukhari is one of those books that scholars have dedicated their lives to. Right? Such as al-Yunini. He He dedicated his life's work to Sahih al-Bukhari. That's all That is the main thing he is known for. Right? And he spent all of his time on Sahih al-Bukhari all of his life collecting its different copies and comparing and contrasting and getting different Right? And so then we translate it. We're not sure of the qualifications of the translator. And we're not saying that the translator is not a person who is fluent in Arabic and English. That's only part of it. also the translator has to know what the author intended when he translates. Right? Have to know the context. Why the author did this. What They have to be able to see all of those you know nuances. They translate it and then it gets shipped across the world to a place like America or elsewhere where we have We could not be more radically different than the than al-Imam al-Bukhari in our culture in our ways. Right? Or than the Prophet Sallallahu alayhi wasallam. And there are narrations that everybody understands in Sahih al-Bukhari. But then there are other things that are confusing. And then we have people who are under-qualified who have not or people that have tell you the truth they just they have ulterior motives. Right? And they start to pick things out. What is this? What is that? What does this mean? What does that mean? Maybe a woman can marry more than one husband. See, here's in Sahih al-Bukhari. Maybe homosexuality is okay. Here's in Sahih al-Bukhari. All of them everybody uses Sahih al-Bukhari. Right? Everybody uses the Quran to articulate their argument. Anybody can understand the Quran. Anybody can understand the Sunnah. It's the The point isn't understanding it. The point is understanding the Quran and Sunnah in the way that Allah and His Messenger intended. That's That's only a group of people understand it that way. Right? But unfortunately, a lot of this has to do with political things as well throughout the centuries and knowledge is power. And so unfortunately, what has happened is we have regressed. We have We have more information, but we haven't digested it. So, we don't have any knowledge. We have a bunch of information, no knowledge. And everybody is got this idea, you know, from I don't know, watching Disney or or watching movies or something that I'm the hero of the movie here and I'm going to I'm going to I'm going to bring Sahih al-Bukhari to America or to the to the Muslims. Everybody was doing it wrong before me. I'm going to bring it correctly. And that's the first mistake. Scholarship in Islam, leadership in Islam has nothing to do with being the chosen one, being the one who does it different or does it right after everybody has done it wrong. No. It's exactly the opposite. Scholarship in Islam is I am going to try my best to make my brick and lay it into the temple of Allah Subhana Wa Ta'ala or the the the structure of of Islam. That's that's my mission as a scholar. It's not to be different or to be famous or to be the one. It's it's just for me to carry on the legacy and to leave it as I was given it. That's it. That's my only job. Right? To explain it as it was explained to me. and so we have people saying all kinds of crazy things now and they're using Sahih al-Bukhari to do it. They're using Sahih Muslim to do it. They're using the Quran to do it. Bringing into put bringing into question things that are that are not open to debate and they have never been open to debate in the history of Islam. things that malum min al-din bi al-darura. These are issues that are are are self-evident as it were, right? Yet we're trying to reinvent the wheel now and anytime a people try to start at zero and go up and dismiss everything that has come before them and dismiss their forefathers in this way as Shaykh al-Islam Rahimahullah says, they will always they will always they will never proceed. They will never excel. They will never go forward because every generation's always setting it back to zero. So next week inshallah Ta'ala, we will discuss the way that the Prophet Sallallahu Alaihi Wasallam made Qiyam al-Layl. thank you for joining us.

[Arabic recitation]