In the name of Allah, the Most Gracious, the Most Merciful.

All praise is due to Allah, Lord of the worlds.

And may peace and blessings be upon the noblest of the Prophets and Messengers, our master Muhammad, and upon all his family and Companions.

In the name of Allah, the Most Gracious, the Most Merciful. Imam Malik, may Allah have mercy on him, said: Chapter on the time of Jumu'ah.

Imam Malik, may Allah have mercy on him, said: Chapter on the time of Jumu'ah. This word "Jumu'ah".

Its "mim" can have three different vowelings, so it is pronounced with three possible vowels.

It is said "Jumu'ah," and it is said "Jama'ah," and it is said "Jum'ah." There is a difference regarding its origin; some scholars said: the original form

is "Jumu'ah" with a dammah on the meem, and then it was lightened and the meem was made sukoon for ease, so it became "Jum'ah."

To lighten the vowel, and this is something the Arabs do in their speech; they lighten the vowel by making it sukoon, for example, in "Rasoolin" they say "Rasl."

And they say in "Quddoos" (holy) "Quds," and so on.

And a group of scholars said: Rather, it is the opposite; the original is "Jum'ah," and the meem was given a dammah to follow the vowel of the jeem, and this is also

a recognized approach in the Arabic language.

And this jumu'ah, if we say the original is jum'ah, then this is on the pattern of fu'lah, jum'ah on the pattern of fu'lah, and fu'lah.

It comes to indicate the passive participle.

Al-Hasan ibn Zayn, may Allah have mercy on him, says in his commentary on Lamiyat al-Af'al by Ibn Malik.

And "fu'lah" is for the passive participle, and if you open the 'ayn in its pattern, it becomes the name of the one who does the action. And "fu'lah".

For the passive participle, meaning this form, this pattern "fu'lah" indicates the passive participle, but if the 'ayn in its pattern is opened.

Then it is said "fu'alah", it becomes the name of the one who does the action, it becomes the active participle or indicates the active participle, so it is plural.

This is according to the opinion that the origin of the sukoon is that it was called jumu'ah because people gather in it, people are gathered in it.

And the meem was given a dammah to follow the jeem, and this is also something the Arabs do. For example, the Arabs say khutuwaat, which is the plural of khutwah, they say khutuwaat.

And they say in qafl, qafl, and all of that is for the sake of following.

And some of them said that it is pronounced with a fatha as jama'ah.

And I told you that this pattern indicates the active participle.

Our Lord, the Exalted, said: Woe to every slanderer and backbiter. Humazah.

"Hammaaz" indicates the active participle, and "lumaaz, lamaaz" means woe to everyone.

Someone who often mocks people, who often criticizes them.

And it is said in Arabic: a man who is "dahhaka," meaning

he laughs a lot. So if they say "dahhaka,"

they laugh. And he said: Al-Murahil in his eloquent poem: And a man who is "lu'na, la aan," and "lu'na" whom people curse.

And I told you, according to the opinion that it is called Jumu'ah, this means that the passive participle is considered, because people gather in it.

Sorry, this Jumu'ah is considered with the active participle, so it becomes a reason for people to gather, because they gather on the day of Jumu'ah.

And the Arabs used to call Jumu'ah.

They used to call this day Al-'Arubah. In the pre-Islamic period, Jumu'ah was called Al-'Arubah, and there was a difference of opinion.

There was a difference regarding the reason for which Jumu'ah was named Jumu'ah, or they differed about who was the first to call Al-'Arubah Jumu'ah.

Some of them said that Al-'Arubah was called Jumu'ah in Islam because people gather in it to perform the prayer.

And some of them said it was called Jumu'ah because on that day the creation of Adam was gathered.

And what the historians claim is that the one who named it the Day of Jumu'ah, and called it 'Arooba, was Ka'b ibn Lu'ayy.

The ancestor, the ancestor of the Prophet ﷺ, his seventh grandfather.

For the Messenger of Allah ﷺ is Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim ibn Abd Manaf ibn Qusayy.

The son of Kilab, son of Murrah, son of Ka'b, son of Lu'ayy, son of Ghalib, son of Fihr, son of Malik, son of Al-Nadr, son of Kinana, son of Khuzaymah, son of Mudrikah, son of Ilyas, son of Mudar, son of Nizar, son of Ma'ad, son of Adnan.

So the historians say that Ka'b ibn Lu'ayy is the one who named 'Arooba and called it Jumu'ah.

Why did they say that? Because he used to gather Quraysh.

On that day, he would advise them, remind them, and tell them that a Prophet would be sent and that he would be from his descendants.

And this was pointed out by Al-Badawi Al-Majlisi Al-Maliki in his poem about the lineage of the Prophet ﷺ and the lineages of the Arabs.

He said, with the death of Ka'b, his fame spread, he brought the people of Mecca back to the religion, he would call to the Prophet every Friday with sermons full of guidance.

With the death of Ka'b, his fame spread, meaning that this Ka'b ibn Lu'ayy was highly esteemed among the Arabs.

So when he died, the Arabs dated events by his death, so they would say, for example: such and such happened two years after the death of Ka'b.

They would say, for example, the flood or the hurricane or the drought happened so many years after his death, and they continued like this until the Year of the Elephant.

Then they stopped dating events by the death of Ka'b ibn Lu'ay and started dating by the Year of the Elephant. So you would say, or we would say, for example,

The Prophet ﷺ was born in the Year of the Elephant, and Uthman ibn Affan was born sixty years after the Year of the Elephant, and so on.

He said: That one used to call the people of Mecca back to the religion, inviting them to the Prophet every Friday.

So, as the historians claim, Ka'b ibn Lu'ay used to gather Quraysh, advise them, and remind them. Among the things that.

The books of literature have preserved for us, from what is claimed he said, that he said: O people.

Listen, pay attention, understand, and learn. The night is calm.

And the day is bright, and the sky is a structure.

And the earth is a resting place, and the stars are signs; they were not created in vain.

So do not turn away from their purpose, those before you are like those after you.

The Hereafter is ahead of you, certainty is not like your assumptions, maintain your family ties.

Preserve your relationships by marriage, and take care of your wealth, for it is the foundation of your dignity, and do not withhold it from what is due from you.

And honor this sanctuary and hold firmly to it, for it will have a great story, and a noble Prophet will be sent from it.

And he used to tell them that this Prophet would be from his descendants, and he would command them to follow him and say.

By Allah, if I were in this, a leg and a hand.

And with an eye and sight, and with hearing and sight.

I would not have run in it like a stallion, nor stood as a camel stands.

Rejoicing at his call, delighted by his cry.

Then he says: I wish I could witness the essence of his call when Quraysh sought to reject the truth. Yes.

The chapter on the time of Jumu'ah. The time of Jumu'ah is the time of Dhuhr.

Because Jumu'ah replaces Dhuhr, and the time for Jumu'ah begins at midday, and this is the view of

the majority: the Malikis, Shafi'is, and Hanafis.

They have many evidences for this from the actions of the Messenger ﷺ, that he used to pray Jumu'ah after the sun had passed its zenith.

Among them is what was narrated by al-Bukhari.

In his Sahih, from Anas, may Allah be pleased with him, who said: The Messenger of Allah ﷺ used to pray Jumu'ah when the sun had started to decline.

And I told you in the previous gathering that the sun's decline means its zenith.

And also among them is the narration in the Sahih from Salama ibn al-Akwa', may Allah be pleased with him, who said: The Messenger of Allah ﷺ led us in Jumu'ah prayer.

After the sun had passed its zenith. The Hanbalis held that it is permissible to pray Jumu'ah before the zenith.

They based this on what was narrated by Ibn Abi Shaybah in his Musannaf from Abdullah ibn Sidan al-Sulami, who said: I prayed Jumu'ah, he said: I attended Jumu'ah with Abu Bakr.

His khutbah and his prayer were.

Before midday, then we attended with Umar ibn al-Khattab.

His khutbah and prayer continued until I say midday had arrived.

And we attended with Uthman ibn Affan, and his khutbah and prayer, meaning midday had arrived.

This narration they used as evidence is considered weak by the hadith scholars.

A group of them declared it weak: Ibn Hajar, al-Nawawi, and al-Zayla'i declared it weak, and al-Bukhari, may Allah have mercy on him, said about Abdullah ibn Sidan: he is not followed in his narration.

But the best evidence the Hanbalis used for their opinion is what Muslim narrated.

Jabir, may Allah be pleased with him, said: We used to pray jumu'ah with the Messenger of Allah ﷺ, then we would go to our camels and let them rest when the sun had passed its zenith.

So it is as if they understood from this authentic narration in Muslim that they used to pray jumu'ah.

Before its zenith, then they would return to their camels and untie them.

And that is at the time when the sun passes its zenith. The majority, however, interpret this narration as an exaggeration in hastening the jumu'ah prayer, and this will come.

After explaining this, Allah willing, in what is to come, yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: Yahya told me from Malik from his uncle Abu Suhail ibn Malik from his father that he said.

I used to see a mat belonging to Aqil ibn Abi Talib on Fridays, which would be placed by the western wall of the mosque, and when the entire mat was covered by the wall's shade.

Umar ibn al-Khattab, may Allah be pleased with him, would come out and pray jumu'ah. Malik said: Then we would return after the jumu'ah prayer and take a midday nap during the forenoon.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He died in the year one hundred and ninety-eight.

He said: Yahya narrated to me, who died in the year three hundred and forty.

From Malik, who died in the year one hundred and seventy-nine. From his uncle Abu Suhail, whose hoofdstuktitel we have already mentioned. What is the name of Abu Suhail?

What is his name? Nafi'. This Abu Suhail? That is his kunyah. What is the difference between a name and a kunyah?

Alright, they say what starts with Abu or Ibn.

Or Amin or Bintayn, this is the kunyah, the name, and the title.

I don't sense praise or criticism from you.

As-Siddiq, Al-A'raj, Dhu al-Nurayn, and so on, alright.

Nafi', his name is Nafi', Abu Suhail's name is Nafi' ibn.

Malik ibn Abi Amir al-Asbahi, we already had his hoofdstuktitel and he died in the year.

After one hundred and thirty, after one hundred and thirty, yes. From his father, who is Malik ibn Abi Amir al-Asbahi, the grandfather.

Our Imam, Imam Malik, may Allah have mercy on him, and his hoofdstuktitel has also come before, and we mentioned to you that he died in the year.

Seventy-three, and seventy-four, yes. Seventy-four, yes.

I used to speak in Fisah. The tanfisah is a mat made from doum palm.

It is placed either to sit on, or some of them would put it on the back of a camel when they wanted to ride it, and some say: every thick mat with fringes.

The Arabs call it tanfisah, and usually the tanfisah is not large, its size is about two arm-lengths.

And this tanfisah, it is said there are different pronunciations for it, it is called tanfisah.

And it is also called tanfasah, and tanfusah, and tanfasah, and tanfasah, so these are five pronunciations.

And it used to be placed for Aqil ibn Abi Talib.

It was placed for him on Friday, not to know the position of the sun, not to know the time, but so he could sit on it because people would gather around him, for this Aqil,

was knowledgeable about the lineages of Quraysh.

And he was knowledgeable about the days of the Arabs, so they would sit with Aqil before the time of Jumu'ah, and he would tell them about the days of the Arabs and their lineages.

Aqil is the brother of Ali ibn Abi Talib, he is Aqil ibn Abi Talib ibn Abd al-Muttalib ibn Hashim, the cousin of the Messenger of Allah ﷺ, and he is.

the eldest of the sons of Abu Talib except for Talib.

Abu Talib's eldest son was Talib, and he was known by him.

He was called by this name, and he died as a disbeliever, may Allah protect us. And.

after him was Aqil, this one, and he was ten years older than Ja'far ibn Abi Talib.

Ja'far was ten years older than Ali, so Ali ibn Abi Talib was the youngest of them and the first to accept Islam, and Aqil ibn Abi Talib was the oldest and the last to accept Islam.

He witnessed Badr as a polytheist.

He went out to it under duress and was captured.

Then his uncle al-Abbas ibn Abd al-Muttalib ransomed him.

His acceptance of Islam was delayed; he became Muslim shortly before the conquest.

It is said he became Muslim after Hudaybiyyah, and he migrated to the Prophet ﷺ in the eighth year, then his Islam became good after that and his death was delayed.

Until the time of Mu'awiya ibn Abi Sufyan, may Allah be pleased with him. The scholars of biography say that Quraysh used to hate Aqil ibn Abi Talib.

I told you this because he was knowledgeable about their history and their lineages, so he often mentioned their faults, and they disliked him for that.

This mat, they used to lay it out for Aqil ibn Abi Talib.

By the wall of the mosque, by its western wall, this western wall.

And this is the eastern wall of the mosque, the eastern wall because the sun.

Rises from its direction, and the western wall because it sets from its direction, so they used to put clay for him in the shade by the western wall.

When the clay was shaded by the wall, Umar ibn al-Khattab, may Allah be pleased with him, would come out and lead the Friday prayer.

Imam Malik, may Allah have mercy on him, mentioned this narration to show that the time for Jumu'ah prayer is after the sun passes its zenith.

And where is this taken from? From their statement in the narration: when the mat is completely covered by the shadow of the wall.

Now, this is the western wall, and this is the mat here.

At the base of the wall.

When the sun rises, the sun rises from here, because it rises from the direction of the eastern wall, when it rises.

It would. it means it would shine on the mat.

So the mat would not be covered by shade except after the sun passes its zenith, because at that time.

It is covered by the shade of this western wall, and it is not possible for it to be covered by shade before the sun passes its zenith, this is not possible.

That is why I told you: Imam Malik mentioned it to clarify that the time when Umar ibn al-Khattab, may Allah be pleased with him, would come out was after the sun had passed its zenith.

So when the entire mat is covered by the shade of the wall.

Umar came out and prayed, meaning he addressed the Friday khutbah and then prayed.

And he did not, meaning, prolong the mention of the khutbah so that it would be known by it, and this is something you can use as an example for the saying of Ibn Malik, may Allah have mercy on him: omitting what is known is permissible.

As you say, "Zayd" after "from your place." Someone comes to you and asks, "Who is with you?" You say, "Zayd." You omitted it.

In my view, omitting what is known is permissible, and this is something known: that he gave the khutbah and then prayed, so he said, "He went out."

And prayed. Yes. Malik said: Then after the Friday prayer, we return and take a midday nap. Who is this Malik?

Malik ibn Abi Amir.

The narrator of the hadith said: Then we return after the Friday prayer and take a midday nap. This "duha" is the period.

That extends, meaning between.

The rise of the day until it.

Approaches its midpoint, all of this is called duha, and it is the time of intense heat, and they distinguished between duha and duha'.

Duha, with a damma and short vowel, is the time from sunrise until it rises, from the beginning of the day until the sun rises high, this is the time of duha.

After it comes the time of duha', which is from that time until the day approaches its midpoint, and the sun's heat becomes intense, and this is what is called duha'.

And he said, "We would take a nap at the time of duha," meaning they used to.

Take a nap: they used to sleep at that time, we take a nap.

After we pray Dhuhr, but they used to rest.

They did so before that, because this Duha time does not reach the time of Dhuhr.

And this narration, this narration is what the Hanbalis used as evidence for their opinion which I mentioned to you, that it is permissible.

That Jumu'ah prayer can be performed before the sun passes the zenith.

They said because Malik ibn Abi Amir says: We used to pray Jumu'ah with Umar ibn al-Khattab.

And we would return and take our midday rest at the time of Duha, meaning they would finish Jumu'ah prayer.

And midday had not yet arrived, it had not come.

They used to rest, and this is what led the Hanbalis to interpret this hadith in this way, but it is not acceptable.

The Malikis and the majority do not accept it, and I will explain to you why, but know that this hadith—

We consider there to be an implied omission in it.

Then the statement of Malik ibn Abi Amir, "Then we would return and take the midday nap."

Here, we have an implied omission.

What is it? Then we return and take the midday nap that we missed.

This is what is implied. Why? I told you, they used to have this midday nap, it was their time to rest.

But on Friday, they would be busy preparing for the Friday prayer, with washing and going early.

So they would not take the nap at the usual time, and they could only do it after returning from Jumu'ah.

So he says: we take the midday nap, meaning the one we missed, or you could say: we take the nap that we used to take at midday.

So if someone says: does that happen? Meaning, does it exist in the Arabic language?

That something can be omitted.

And it is understood by the listener? I say yes, this exists, and I just mentioned to you the saying of Ibn Malik.

Omitting what is known is permissible, and this is mentioned by grammarians and rhetoricians. For example, say: al-Akhdari.

You know that the pillars of a sentence according to rhetoricians are the predicate and the subject.

The predicate can be omitted, and the subject can be omitted, and sometimes both can be omitted, and this shows you the intelligence of the Arabs.

And that they do not need to be explicit, meaning to be verbose in speech, for the Arabs are intelligent people.

You omit the predicate and it is understood, you omit the subject and it is understood, you omit both the subject and the predicate and it is understood.

According to Akhdari, it is omitted for knowledge, for testing the listener, for the validity of denial, for concealment, for lack of opportunity, for respect, for the opposite, and for the structure of usage.

There are many purposes. The point is that this happens.

And they call it the metaphor of omission.

Because it means something has been omitted from the speech, something has been left out, and among its most famous examples,

is the saying of our Lord, the Exalted: "And ask the town in which we were," meaning, ask.

The people of the town. Also, among these is the saying of our Lord, the Exalted: Say, shall We inform you of the greatest losers in deeds?

Those whose efforts went astray in the worldly life while they thought they were doing good work. They are the ones who disbelieved in the signs of their Lord and in meeting Him.

So their deeds became worthless, and We will not assign any weight to them on the Day of Resurrection.

Our Lord said: We will not assign any weight to them on the Day of Resurrection. The meaning is, We will not assign them any beneficial weight.

We will not assign them any weight that benefits them. As for the original weighing, it will be established for them.

Our Lord, the Exalted, says: And those whose scales are light, they are the ones who have lost themselves because they wronged Our signs. That is.

Their deeds were weighed and found light, meaning a weight was established for them, as our Lord says.

In another verse: We will not assign them any weight on the Day of Judgment, meaning a beneficial weight.

And also the saying of our Lord, the Exalted: And behind them was a king who seized every ship by force.

And he did not seize the ship of al-Khidr and Musa.

The meaning is: And behind them was a king who seized every good ship by force, so when the damaged ship passed by him, he left it.

And also among these is the saying of our Lord, the Exalted.

And how many towns We destroyed, and Our punishment came upon them by night or while they were resting at midday.

And how many towns We destroyed, meaning: how many towns.

Oppressive, We destroyed them, for our Lord, the Exalted, does not destroy except the oppressive towns, as He, the Exalted, says: We never destroy the towns.

Except that their people are wrongdoers. And among the interesting things that are mentioned.

In this context, as an example, is the saying of Maysoon bint Bahdal al-Kilabiyyah: Wearing a simple cloak and having peace of mind is more beloved to me than wearing fine clothes.

And wearing a cloak, the cloak.

The garment means what ordinary people wear, a garment that is rough and thick.

She said, wearing a cloak and having my eyes at ease is more beloved to me than wearing fine clothes. Fine clothes: elegant garments, the clothes of people of status and wealth.

How can wearing the cloak be more beloved to her than wearing desire?

Here, the meaning is: wearing a cloak and having my eyes at ease is more beloved to me than wearing fine clothes, without my eyes being at ease.

If one of us were given the choice and told: which would you choose, to wear the cloak,

and have peace of mind, or to wear elegant clothes but be in distress, regret, sadness, and sorrow.

He says: Wearing a simple cloak and having peace of mind is more beloved to me than wearing fine clothes.

So this is necessary, and without having peace of mind. And this interesting point I mentioned to you is that this Maysun,

a Bedouin woman, eloquent poet, married to Mu'awiya ibn Abi Sufyan, may Allah be pleased with him.

He brought her to Damascus.

And he made her live in the governor's palace in Damascus.

But the woman was not used to living in Medina, she was not accustomed to city life.

One day, while she was there.

She looked out, from the window of her palace, and saw the birds, and saw the trees, and saw.

She longed for her environment and her way of life, and she said.

And Mu'awiya, may Allah be pleased with him, was listening from where she could not notice, from where she was unaware. She said: A house where souls flutter is more beloved to me than a lofty palace.

And the sounds of the wind in every valley are more beloved to me than the beating of drums.

And a young camel following the caravan, though difficult, is more beloved to me than a well-groomed mule.

And a dog barking at strangers for me is more beloved to me than a friendly cat, and eating a piece of dry bread from my own home is more beloved to me than eating a loaf.

The roughness of my life among the Bedouins is more pleasing to my heart than a life of luxury.

So Mu'awiya, may Allah be pleased with him, heard this, and he refused to keep her while she was not willing.

So he returned her honorably to her tribe and divorced her, and they mention that he said to her: You were, so now you are free.

They claim that she said to him: We were not happy when we were together, nor were we sad when we parted.

We have only gone on at length about this to show you that this is a well-known approach in the Arabic language, that they omit.

What the listener understands with his insight, and we say, the Malikis and others said that this narration contains this omission that should be inferred.

We used to return, and then return again, and take a midday rest, meaning the one we missed, and I only told you that it is not possible.

To interpret this narration as the Hanbalis, may Allah be merciful to them, did, because it contains evidence that this is not possible.

And we have two indications: a connected indication that prevents it, and a separate indication that prevents it. As for the separate indication, it is the other narrations.

From the Messenger ﷺ and from his sahaba, which indicate.

That the Prophet ﷺ used to pray jumu'ah after the sun had passed its zenith.

So if we say that Umar ibn al-Khattab used to pray before that, then there is a contradiction for us.

What the Messenger did versus what Umar did.

And if we interpret it in this way, the interpretation we have given it,

the texts become consistent and united, and their harmony, meaning interpreting them in a way that brings them together is better than interpreting them in a way

that makes them contradict each other. And the direct evidence that indicates this interpretation is not possible is that Malik ibn Abi Amir says,

So when the entire mat was covered by the shadow of the wall, Umar would come out.

After they finish and pray, the mat is covered by the shade, and after they pray, they return and take their midday nap during the forenoon.

It is not possible that they took their midday nap during the forenoon at its actual time, it is not possible. Why?

Because I told you: when does the mat get covered by the shade of the wall? When? This is the western wall, this is the western wall, this is the mat.

This is the mat. The sun rises from the eastern side. When it rises.

After the sun rises, the clay is exposed under the sun.

The mat is not in the sh. I mean, in the shade, the mat is not in the shade before the zenith, this does not happen.

And when is the shade feared? After the zenith, because then the sun moves and covers the western wall, so its shade falls on the mat.

At that point, they cannot pray before that.

Some of the Hanbalis, or most of them, realized this.

So they said that the mat was not laid out.

Yes, it was laid out by the western wall, but outside the mosque, not inside it.

Did you understand this.

It was placed outside the mosque, so if it was, was it the western wall?

For us, this mosque, inside the mosque and this is outside the mosque, so if the mat was placed outside the mosque by the western wall, then.

The shade would cover it before the sun passes the zenith, and only after that would the shade leave it.

After the sun passes the zenith, and this is also impossible. Impossible for two reasons, first, custom.

The custom is that the scholar sits inside the mosque and not outside it.

People only sit with the scholar inside the mosque, and there, meaning they come to him, and it is not customary, especially on Friday, when people are encouraged to come early inside the mosque, and not.

Nor coming early to its edges. Then the most important indication that prevents this interpretation is the statement of Malik: So when the mud covers the shade of the canopies. So what is this?

That is why I always tell the students that no one understands the Sharia except as he understands Arabic.

And whoever has a barrier between him and understanding Arabic,

he cannot understand the words of our Lord or the words of our Messenger ﷺ.

The Quran is in clear Arabic language.

And the Sunnah is in clear Arabic language. So if the recipient does not understand this language and does not understand,

He does not understand it, neither as individuals nor as structures, so how can he understand the sharia?

At most, he will remain an imitator in it, dependent on the understanding of others in it.

So "idha" is an adverb for what is to come in the future.

So you see it is an adverb for what is to come, and the condition is usually separated. "Idha" is an adverb for what is to come, if the ventilation is done outside the mosque.

This happens in the shade since sunrise.

And at that point, "idha" is not used.

A shade that relieves, the shade of the wall, because it is in.

In the shade and the rising of the sun, and if this is used for something that is not now but will be, this means that you are in the sun and then after that.

Shade, and this only happens after the sun has passed its zenith, that is why we said.

The correct time for Jumu'ah is after the sun has passed its zenith. Some Hanbalis used another narration as evidence, which was narrated by Malik, may Allah have mercy on him, in the Muwatta and others.

From Anas, may Allah be pleased with him, that the Messenger of Allah ﷺ said.

This day—the Messenger of Allah ﷺ means Jumu'ah—this day Allah has made it a festival.

This day, Allah has made it a festival for the Muslims. The Hanbalis said: The Eid prayer is allowed to be performed before midday, so the same applies to Jumu'ah, because the Messenger ﷺ called Jumu'ah.

as well. The answer to this is that.

The fact that the Messenger ﷺ called Jumu'ah a festival does not mean it is similar to Eid in every aspect.

The proof is that it is not allowed to fast on Eid, even if you fast the day before, and even if you fast the day after, there is a difference of opinion.

Jumu'ah, and this is also according to the Hanbalis, yes.

Ubayd Allah ibn Yahya, may Allah have mercy on him, said: He narrated to me from Malik.

From Amr ibn Yahya al-Mazini, from Ibn Abi Sulayt, that Uthman ibn Affan, may Allah be pleased with him, prayed Jumu'ah in Medina and prayed Asr in Malal. Malik said: That was because of leaving early and traveling quickly.

Ubaydullah, may Allah have mercy on him, said: Yahya told me from Malik.

From Amr ibn Yahya al-Mazini al-Ansari.

Are these narrations from the people of Medina among those without wudu?

Yes. From Ibn Abi Sulayt. Ibn Abi Sulayt is Abdullah ibn Abi Sulayt.

There is a difference regarding the name of Abu Sulayt; it is said to be Asir and it is said to be Asirah.

It was also said Usayd, and this Abu Sulayt was one of the sahaba, and his son as well.

He is among the trustworthy followers, but some also counted him among the sahaba, meaning this Abdullah ibn Abi Sulayt.

Some counted him among the sahaba, but Ibn Abd al-Barr said.

He counted him among the sahaba, meaning there is some doubt, and likewise Ibn Hajar said he is among the followers, yes.

That Uthman ibn Affan, may Allah be pleased with him. Uthman ibn Affan.

Ibn Abi al-As, ibn Umayyah, ibn Abd Shams, ibn Abd Manaf.

The Qurashi Umayyad, the rightly guided caliph, one of the ten given glad tidings, and one of the four rightly guided.

Companion of the Messenger of Allah ﷺ, and he married him to his two daughters.

His lineage meets the lineage of the Messenger of Allah ﷺ at Abd Manaf.

He was born six years after the Year of the Elephant.

He was among the first to accept this religion, and the Messenger of Allah ﷺ married him to his daughter Ruqayyah.

She died while married to him, then he married him to his daughter Umm Kulthum.

She also died while married to him, and his nickname was Abu Amr.

When Ruqayyah gave birth to his son Abdullah, he was nicknamed after him and called Abu Abdullah.

His virtues, may Allah be pleased with him, are numerous, so many that they cannot be counted.

This is why it was narrated by the two sheikhs.

From Abu Musa al-Ash'ari, may Allah be pleased with him, who said: The Prophet ﷺ entered a garden and ordered me to guard it, then a man came asking for permission to enter.

The Prophet ﷺ said: Let him in and give him glad tidings of jannah.

He said, and it was Abu Bakr. Then another man came asking permission.

The Prophet ﷺ said, Allow him in and give him glad tidings of jannah.

Then Umar ibn al-Khattab came, and then another man came asking permission, and he remained silent for a moment.

Then he said, Allow him in and give him glad tidings of jannah after a trial that will befall him. And it was Uthman ibn Affan.

Also among these is what al-Bukhari narrated from Anas ibn Malik, may Allah be pleased with him, who said: The Messenger of Allah ﷺ climbed Uhud, along with Abu Bakr, Umar, and Uthman.

Uhud shook, so the Prophet ﷺ said, Be firm, Uhud.

For upon you are a Prophet, a truthful one, and two martyrs. And among these is what Muslim narrated from Aisha, may Allah be pleased with her, that the Messenger of Allah ﷺ said.

Should I not feel shy before a man whom the angels feel shy before?

And the Prophet of Allah ﷺ informed him about that trial which would befall him, and commanded him to be patient in it, and told him that he would be killed as a martyr in it.

Among these is what Ahmad narrated in his Musnad from Abdullah ibn Hawala, may Allah be pleased with him, that the Messenger of Allah ﷺ said: Whoever is saved from three has truly been saved.

Whoever is saved from three has truly been saved, whoever is saved from three has truly been saved: my death, the Dajjal, and the killing of a caliph who is steadfast upon the truth and gives it.

And among these is what Ahmad also narrated from Ibn Umar, may Allah be pleased with them both, that the Messenger of Allah ﷺ mentioned the trial.

Then a man passed by, and the Messenger of Allah ﷺ said: This veiled man will die on that day as an oppressed person. Ibn Umar said: And that was Uthman ibn Affan.

Also among these is what was narrated by al-Tirmidhi and Ibn Majah.

That the Messenger of Allah ﷺ said to Uthman, from Aisha, that the Messenger of Allah ﷺ said to Uthman: O Uthman.

Perhaps Allah, indeed perhaps Allah will clothe you with a garment, so if they want you to remove it, do not remove it for them.

And he, may Allah be pleased with him, died as the victim in his house, killed as an oppressed martyr in the year thirty-five, and he was eighty-two years old.

And this also refers to that fitna, the events that happened before his killing, may Allah be pleased with him.

Also, this is a place where those we mentioned earlier indulged, as was previously discussed in the gathering.

In any case, this is our belief that we have mentioned to you, meaning we have mentioned to you a group.

This is our belief regarding all the sahaba, and regarding what is said about Uthman.

That he preferred the Umayyads and appointed them, and that he promoted so-and-so whom the Messenger ﷺ had exiled, and punished so-and-so, a companion of the Messenger, and so on.

All of this is fabricated and invented by liars who want to tarnish the history of the Muslims.

The words of the Messenger of Allah ﷺ are enough for us: whoever escapes the killing of Uthman has indeed escaped.

And he described him as a caliph firmly established upon the truth, giving the truth its due, and he said he would be killed wrongfully.

And when he was killed, may Allah be pleased with him, people mourned him, and among those who mourned him was Hassan ibn Thabit, may Allah be pleased with him, who said:

Whoever is pleased with death in its purest form, without any mixture,

let him come to a gathering in the house of Uthman. They sacrificed the one whose hair was marked by sujud, who spent the night in glorification and recitation of the Quran.

Patience in this, my mother and all she bore, patience can sometimes benefit in hardship. Soon you will hear in your homes: Allahu Akbar, vengeance for Uthman.

He also said: Have you abandoned fighting on the paths, and come to fight a people at the grave of Muhammad?

What a terrible example of the righteous you have followed, and what a terrible act of the ignorant done deliberately.

It was as if the Companions of the Prophet that evening were like sacrificial animals being slaughtered at the door of the mosque.

Abu Amr wept for his good deeds; he spent the night in Baqi' al-Gharqad.

Among those who mourned him was Ka'b ibn Malik al-Ansari, may Allah be pleased with him, who said:

So he withdrew his hands, then closed his door, and was certain that Allah is not unaware.

And he said to the people of the house: Do not kill them. May Allah pardon everyone who did not fight me. So how do you see that the Most Merciful poured enmity and hatred upon them after they had been united?

And how do you see that goodness turned away from people like fleeing ostriches? He was mourned with other verses as well, may Allah have mercy on him, until Al-Hasan Al-Basri said.

Its meaning is that Allah, the Exalted, was angry over my killing.

Uthman, so he opened the door of fitna for this umma.

A door that will not be closed until the Day of Judgment. All of this is Allah's anger upon a nation that killed the caliph of its Prophet ﷺ. Yes.

Uthman ibn Affan, may Allah be pleased with him, prayed Jumu'ah in Medina and prayed Asr in Malal.

This narration was mentioned by Malik, may Allah have mercy on him.

After clarifying that the time for Jumu'ah is after the sun passes the zenith, he wanted to show that the sunnah is to go early for it.

That is, to go early for it. I mentioned before that the time for Jumu'ah is the same as for Dhuhr, meaning you can pray it now, or after half an hour, or after.

But the sunnah is to pray it immediately after the sun passes the zenith. This is derived here, and from his statement that he prayed Dhuhr in Medina and Asr in Malal.

Here we need to know the geography mentioned in the religious texts. Some people have written about the geography mentioned in the Mu'allaqat.

For example, you hear the saying of Imru' al-Qais: "Stop, let us weep for the memory of a beloved and a dwelling at Saqt al-Liwa between al-Dukhul and Hawmal, then Tawdiḥ and al-Miqrat." Where is this?

And I remember once I was on a trip to the United Arab Emirates.

And on the plane, there was that screen that.

shows the passengers the cities they are flying over, and among the cities I saw,

was an area called Al-Dahma.

We used to read about this in poetry, but we didn't know where it was.

We left Al-Dahna in the afternoon, and we hurried so that the sun wouldn't set, so I said: No, Al-Dahna is here.

The point is that these are matters.

They clarify things for you, they help you understand the rulings. For example, this is Millal.

How do we understand that this was mentioned for the sake of hastening? You need to understand the distance between Medina and Millal.

This is a valley among the valleys of Medina.

Between Medina and Mecca, that is, on the road going to Mecca, it is about forty kilometers from Medina.

It is barren, with little agriculture, and it still exists to this day.

Among the interesting stories mentioned about it is that an Iraqi man.

Stopped at Malal, not knowing it was Malal.

So he asked, what is the name of this place? They told him, Malal. He said, may Allah disgrace the one who says.

About Malal, oh how my soul longs for Malal. What is there to long for in this place, which is a black, rocky lava field.

Lava field, the lava field.

Al-Hirrah, in fact, it is said: al-harrah means heat, al-hirrah means stones, and al-hurrah means the chosen among the noble Arab women. So, a black lava field.

There is no cultivation in it and no plants.

And this one says: Oh, how my soul longs for Mallal. What is the meaning of this longing? Then I heard a girl say to him: He had sorrow.

You have nothing in it. He had something, a secret.

This is like Mallal, you don't have any of it. That is why he longed for Mallal, and this girl believed that man. Ja'far ibn al-Zubayr lost sons in Mallal and buried them there, so he used to say.

Is it sorrow for the water of the tribe and for love?

For Mallal, oh how my soul longs for Mallal, because he yearns for the place where his son was buried. This is the habit of people, you know the famous verses.

Attributed to Qays ibn al-Mulawwah.

The madness of Layla: I pass by the homes, the homes of Layla, I kiss this wall and that wall, but it is not the love of the walls that has captivated my heart, but the love of the one who dwells in those walls. Yes.

So, the one who is forty kilometers away from Medina.

And Uthman ibn Affan, may Allah be pleased with him, caught the Asr prayer at Mallal.

So if he caught the Asr prayer at Mallal, it meant he had to pray Jumu'ah at its earliest time, because if he delayed it, he would not catch Asr at Mallal.

Yes, that Uthman ibn Affan, may Allah be pleased with him.

He prayed Jumu'ah in Medina and prayed Asr in Malal. Malik said: That was because of praying early and traveling quickly. Imam Malik, may Allah have mercy on him, explains this.

He clarified this by saying: That was for praying early and traveling quickly. Uthman, may Allah be pleased with him, prayed early, meaning he prayed during the midday heat.

The midday heat is when the sun is at its peak and the heat is intense, and this is the earliest time for Jumu'ah.

So that was for praying early and traveling quickly, he was able to catch up.

Asr in Malal, yes. Imam Malik, may Allah have mercy on him, said: The chapter on whoever catches one rak'ah of the prayer. The chapter on whoever catches one rak'ah of the prayer.

The chapter on whoever catches, this is from, this is.

This letter makes the present tense verb jussive.

And it is one of the particles that make two verbs jussive.

The first is the conditional verb, and the second is the answer to the condition.

And if the verb that follows it is "man".

If it is not in the present tense but is built, then it is considered jussive in position, not in form, and among them is

His statement: "Chapter: Whoever catches," this is past tense, and the past tense is built, so it is built on the fathah in the position of being jussive as the conditional verb.

But I told you, it is made jussive in form, and here we only have the conditional verb, and we do not have the answer to the condition.

The chapter: Whoever catches a rak'ah of the prayer. The answer to the condition.

Then he has caught the prayer, and Imam Malik, may Allah have mercy on him, did not mention it because it was already mentioned.

In the topic, and this is also a method among the Arabs in their speech, as they mention the conditional verb and suffice

without mentioning its answer because the listener understands it. Among these is the saying of our Lord, the Exalted.

If there were a Qur'an by which the mountains were moved, or the earth was split, or the dead were made to speak.

Where is the answer? Rather, to Allah belongs all matters. Have those who. Where is the answer? The answer is not mentioned.

The meaning is: the answer is not mentioned, relying on the fact that the listener understands.

If there were a Qur'an by which the mountains could be moved, or the earth cut apart, or the dead spoken to, it would be this Qur'an.

And also among these is

the saying of our Lord, the Exalted.

Say: Have you considered, if it is from Allah and you disbelieve in it, while a witness from the Children of Israel testifies to something similar and believes, but you act arrogantly?

Where is the answer? Say, have you considered if it is from Allah.

And you disbelieved in it, and a witness from the Children of Israel testified to something similar and believed. The answer is not mentioned, and the estimation.

Say, have you considered if it is from Allah, and you disbelieved in it, and a witness from the Children of Israel testified to something similar and believed, while you acted arrogantly. Are you not wrongdoers?

The point is that this is a common style in the speech of the Arabs. We will leave the rest of the topic for another time, inshaAllah.

Until next Friday. Glory be to You, O Allah, and with Your praise. I bear witness that there is no deity except You. I seek Your forgiveness and repent to You. All praise is due to Allah, Lord of the worlds.