 Sheikh Muhammad Nasir, his biography, Muhammad Nasir D. Al-Mani, may Allah have mercy upon him, was that he used to go to the Haram? The Sheikh? Makkah. And anyone who's been to the Haram will know that people don't care, they'll step over you. To the extent, some of them are women. What are you going to do to a woman? It's a Moshkilla. So the Sheikh did not care who it was. Sheikh Muhammad Nasir, a dealer that did not care. He would go pray in the Haram and I believe, insha'Allah, we're going to study that more in detail. The Haram has a different ruling. The sutr does not apply in the Haram. It does not apply in the Haram. Why? Because it's impossible. But the Sheikh believed it's mandatory. That's why he said the general ruling is here. He used the general ruling. He said, The Prophet's speech is general, otherwise you didn't need to take it out because what he's point of view is. So the Sheikh, may Allah have mercy on him, would go to the Haram and he said in his biography when he spoke about it, he said, my whole Salah would be a fight. All the other fight. People won't listen. Ha ta'akhia, insh, sujood, people will step over you. Sujood, so it's not a matter of way of crossing by. So The man to the Sheikh was very, very solid. That's how he does his love of that. Sunnah, may Allah have mercy upon the Sheikh. So now we learn that it's mandatory to have a sutra. Brothers, these are matters you're looking at, see what was mine. Wa Allah, his sutra is very important. This is why Allah gives us honour and izah, when the ummah follow everything that they told to do. You see? So have a sutra when you pray. Also the Sheikh says after that, Wa yajibu, it is mandatory, ayyad nuwa minha, that he gets close to it. The only Nabi Salah al-Islam al-Bida'alik, according to the Prophet, what? Issue. So he gets close to it, according to what? According to where he can do his sujood. So when he does his sujood, the pulpit should be, sorry, the sutra, the sutra, the object that is there, his head is close to it. That's all it should be. The Prophet, and the Prophet sallallahu alaihi wa sallam, his sutra and himself, what was in between them both? Mu'marr-i-shat, where a shat, a goat, can go through. That's all it was, alaihi sallam. Very close to his sutra. How can you defend a sutra where it's over there? How? Are you going to run every time somebody wants to go in front of you? So if the person has to be as close so he can grab, so it should be, to be honest, a reach. The person shouldn't be able to go around your hand when you do this. He should be able to go around your hand when you do this. He should be able to go around your hand. He should be able to go around your hand. So get as close as you can to your sutra. So you can defend it of course. And that's as I said, between the Prophet sallallahu alaihi wa sallam and the pulpit, it used to be that shat, alaihi sallam. Anyone who does that, he has come with the closeness that is required from him. The length of the sutra. The length of how high it used to be. The sutra should be high. So it shouldn't be, hey what? A book like this. On the ground. A flat book like this. Or an imam that you or a shemaag that you took off or a jacket that you took off. You just slide it down like that. The sutra has to be something that is vertical, something that is something that stands. Is that horizontal? This way it's horizontal in it. It has to be vertical. It can't be something that's horizontal. It is mandatory. The sutra is vertical. It has to be high. And on the ground. One hand span. One hand span. Oh Shibraini, all two. According to the Prophet sallallahu alaihi wa sallam According to the Prophet sallallahu alaihi wa sallam If one of you prays, places before himself Aimukherati Aimukherati is what? It is the thing that when the person is on his riding beast he leans on. That little thing. It's a little saddle naam. Mashallah and it's got a little thing, wooden thing that comes out of it. That thing reaches just above your the where your spine which starts. It starts from your bum, ha? So just in the middle of your back basically where your kidneys will be located at. From where you would sit. That's how high it would basically be. Shibraini naam. The Prophet used to have that. Pray to it. And do not have any consideration of whoever who goes around it. If the people are going around it, good. Mashallah. If they go inside it it's a mashkela. What do you do? Fight with him. If he tries to. The person will be directed towards the sutra directly. Don't put your sutra to the side. Are you with me? Don't put it. Your sutra and you are so the qiblah is there and the sutra is in between you and the qiblah. It's in the direction towards the qiblah. It's right in front of you. Because that is the apparent order that is required towards the sutra. But to place the sutra on the right on the side. To move it to the right of the side. Left or right. That is not authentically. That is not right. So that's something that many people may do at this current time that we have. It is permissible for Salah to a stick It is permissible for a stick that a person sticks on the ground and he puts it on the ground or other than it. Or a tree. So what's he trying to say? Something that you stuck to the ground. That's what you done it. You took a stick and you a spear or whatever and you just dug it onto the ground. You put it in and you play towards it. That is permissible. A stick is not going to be that thick. So the thickness of it it really doesn't matter. It's the height that matters. The thinness of it doesn't really matter. Or a tree. A tree is big. Or a tree. A stick and the tree is going to be what? The tree is originally from the ground in it. So it's rooted from the ground. So anything that just came out of the ground and anything you put into the ground no problem, it's the same. The thickness and the thinness is also not a problem. A wistiwana tistiwana means a pillar. Wa ila imrati mimudadjiate aate alasari even a woman or your wife that is lying down on her bed. A person is lying down. They are one sheep. She is a sultana. And the prophet used Aisha. So Naam used Aisha to grab her leg every time he was doing sujud alasari salam. Using your wife as a sultana. Not a problem. And also a riding beast. Your beast. You use him. Even if it's what? Naam, even if it's a camel. Why would the sheikh say even if it's a camel? Are you allowed to pray in a place of the camel? It's one of the places prohibited to pray in the toilet. The house, the place where the camel stays. So the sheikh is saying that some people may think that if the camel is not in that place he's outside on the tree. He may not be permissible to pray using the camel as a sultana. It's just a place that's prohibited, not the camel. Can you only use your wife as a sultana when she's on the bed? Naam, if she's on the floor, she's lying down. You use her Naam. You can use her back as a sultana. She's lying down and she's sleeping somewhere. Can you stay here and I'll iterate towards you. Towards the sultana. Use the sultana. Don't run after the sultana. Don't run after the sultana. Naam, it's true because some people they do the sultana going. We mentioned that. The prohibition of the Salat towards a grave wa laa taajoozu it is not permissible. As-salah to pray a Salat. Ilaal qabori towards the direction of a grave. Moutlaqan whatsoever. Sawa'an kaanat qabooran li'l anbiyaa wa gheireem. Whether that qabr is a prophet or other than them. Doesn't matter how holy this person is. And the prophet sallallahu alayhi wa sallam has made so much effort. Five days before he died you can imagine a person in the last moments of his life he talks about the most dangerous things. If Allah mentions Surat al-Nuh wa qaaloo laa taqidun Surat al-Nuh Allah says wa qaaloo laa taazarunna aaliha taakun wa laa taazarunna waddan wa laa sawa'an wa laa yawuth wa ya'uqa wa nasra They were five righteous men and they were what? They were worshipped. So it's these tamatheem and these people that have been on it highly too much taking it out of proportion. It's one of the masyakins. So it's not permissible to pray towards the sorry the Qubur at all whether it's a prophet's grave or other than that. Now the shik goes into it. He says the prohibition of crossing a person who is praying even if it's in the haram. Even if it's inside the haram. He mentions that. It is not permissible. To go by and cross by and go in front of the person who is praying It's not permissible for a person to go in front of a person who is praying if there is a sutra before him, in front of him. There is no difference. There is no difference between the harami mosque in Makkah and other than those in that mosque. Does it matter whether it's Makkah, Medina or anywhere it doesn't matter? So all of them All of them are under the All of them are what? That is under the prohibition. Any masjid, they all fall under the prohibition. Because of the general statement of the prophet sallallahu alaihi wa sallam which he said If the one that was going by was to know in front of the one he is praying that he was to go in front of what peace he has he comes back with He would have be more beloved to him to stand for Foofi Foofi is more beloved to him He would prefer to spend Foofi to spend Foofi then for him to go in front of a person praying sallallahu alaihi wa sallam So the 40 here is it days, is it months, is it years, it is Khilaf, Salah. But even if you take this minimum which is what? 40 days. 40 days, or 40 Salahs, or 40 years, it is something very not easy. So it's big that the person does this. Naam. I'm stopping a person who's trying to go in front of you, even if it's in the haram. You see? Even if it's in the haram. It is not permissible for a person who is praying. It is not permissible for a person who is praying to a sutra that he allows any person to go in front of him. Why? Because of the hadith that I just went by. The Prophet said, do not let anyone go in front of you. Ha, the hadith. If one of you prays, if one of you prays towards something that is his sutra, from a people, and one chooses, that he wants to go in front of you, the Prophet said, push him from his neck, his throat. And try to push him as much as he's able to. And another narrate, what did the Prophet said? The Prophet said twice. Stop him, stop him, do not let him. If he refused, let him fight him. But when he's shaytan, that person is shaytan himself. Naam. Push you in front of me, walking forward in the Salah, to walk forward. To not let anyone cross you. You push this person, you push them, you push them so bad. They're still coming again. It doesn't get it. So what do you do now? Or the person is coming with a full speed, you can see they're running. And you know that they're going to go in front of you. It happened to the Prophet, when the sheep came running fast. And the Prophet saw that the Prophet was coming. He saw it coming. What do you do? You run to your sultana. So he goes behind you. The Prophet did the Alayhissallaah to Salam. It is permissible. The person to take steps, one or two steps in his Salah. Because this person that is running to you is not burdened. They're not sitting for crossing you. It's like an animal. It's not burdened. He's not burdened. He's not burdened. He's not going to be held accountable. He doesn't fall under the 40 that we mentioned. But you still have to take the responsibility of stopping him. That is your job. Even the child. Naam. The person has to run to his sultana. But if the child is playing on you, it's a different ruling. Nah. If he's playing on you, it's a different ruling. Nah. If he's playing on you, it's a different ruling. Nah. If he's playing on you, it's a different ruling. If he's playing on you, it involves that the child is going to cross you. If he's playing like the Prophet As-Salaamah did. Like in his crossing you by like that. The Prophet As-Salaamah would refuse him. Would run in front of his sultana. If anything tried to go in front of him. Nah. You can pick the child up. You can put him in front of you. You can carry a child in the Salah. Ma'aqta us-salata. Anything that's going to cut. Anything that's going to cut. The Salah. Anything that's going to cut. The Salah. Ma'aqta us-salata. Anything that's going to disconnect the Salah. Wa-inna min ahmiyyah. Wa-inna min ahmiyyah to sutrati fis-salati. The importance of the sultra for the Salah. And not the hulu that it barricades. Or blocks. Baina al-musalli, the prayer. The one that's praying. And the words that I want to go in front of him. Wa-baina al-musalli, the destruction of the Salah. One of the things that the sultra does. Is that it blocks you. The prayer. The one that's praying. And anyone trying to tamper with your Salah. The sultra helps you from it. Some people who harm your Salah. And he will mention what it means. Bil-muruni baina yaday. By going in front of you. Bi-khinaafil lavi lam yatakhidha. Opposite to the one that doesn't even take it. The one that doesn't take the sultra. These things will nullify his Salah. Nullify his Salah. Remember. There are those who can nullify your Salah. There's no sultra. And they go in front of your sultra. The Salah just go. These ones, if you have a sultra. And they go around the sultra. The sultra has protected you. From anyone to be able to harm your Salah. Fa-inna yaqta'u salataw idha marrat baina yaday. If a person, a woman goes in front of him. Al-bariga. That has reached age of puberty. If she goes in front of you. The Salah will be disconnected. Wa-kadaa li-kal-himaraan usadaa. Donkey. Wa-l-kal-bul-aswad. And also the black. The black dog. Naam. And also the. Black dog. Those three, when they come into the Salah. What will they do to you? Your Salah does not. They go like him. She has to be what? Al-bariga. Haith. She reached age of puberty. A little girl. No, no problem. If she goes in front of the Sotra. Is when she nullifies your Salah. But if she goes around the Sotra. She can. Around your Sotra. No problem. But if she goes in front of you. Ha. In front of your Sotra. Your Salah is void. It doesn't exist. That Salah is not accepted. The same is the donkey. And the same is the. I shall refuse this hadith. Now. Men. Women. Donkey. And black. Dog. She refused it. But she didn't refuse it. Because the Prophet SAW. Did not. She wasn't mockering that. The fact that the Prophet SAW. Said this and she. Like. How could he put us like this? That's not she was refusing. The authenticity of the Prophet. Having to have said this. She rejected it. But for us. Has the authenticity reached us? We take it. Can't question it. How dare you say this. Ha. How dare you say this. And we are to intention. So we've mentioned. And the standing. And we also have mentioned. The Sotra. We've mentioned the Salah with shoes. Praying on the. Plane. And. Ship. Combining between standing and sitting. And. And other things like that. Now we're going to go on to. The third chapter. And we are to intention. Wala buddha. And it's necessary. Lil musalli. The one that is praying. Min an yanwi. An is salati. Let he come out of her. That he intends. For the prayer in which he stands for. Wata. You know how. And then he specifies it. Be called. He in his heart. Kaffar. The door. I will ask. Such as the mandatory prayer. Zuhur. And asir. O sunnati hima matala. Or if it's the sunnah of any one of them. Wa hua sharatun. It is a condition. O ruknun. Or it's a pillar the intention. Wa amma talafud. As for the utterance of the intention. With your time. Biha bilisani. Fabidah. It's an innovation. Mughalifah. That opposes. This sunnati it opposes the sunnah. Wa lam yakun biha a'hadun. No one has ever said it. Min matbu'ayil muqallidina min al-a'imah. From the rightly guided. Fokhulafa al-rashidil. Fokhulafa. Sorry. From the. Fokh al-a'imah. Abu Hanifah. Nimam malik. Nimam shafi'i. Nimam Ahmad. And other than them. No one has ever said it. The intention to be pronounced. Loudly. None of them have ever said it. None of them have ever said it. So here the sheikh is talking about the importance of the intention. The intention has to be said in the heart. The person has to distinguish between the salas. So remember, if it's a dhoor and it's a asr, you have to distinguish between the two. If it's a mandatory prayer and it's a highly recommended prayer, then you have to distinguish between the ruling as well. All of this takes place in where? In your heart. The sheikh did mention whether it's a condition or it's a pila. Both of them are present. At takbir. Takbir of the salah. To say Allahu Akbar is at takbir. After he intends the salah. So the sheikh is walking us through the house. So you face towards the qiblah. You face towards the qiblah. You've stood up. You face the qiblah and you've stood up. You came with the intention in your heart. Now you're going to open the salah. So he's walking you through it until you finish the salah. Each point. Like that. And near to we finished it. At takbir. The saying of Allahu Akbar. Then after that. Yes tafti hus-salata. The individual opens the salah. By qawlihi by saying Allahu Akbar. Wa huwa ruklun. It's a pila. By qawlihi sallallahu alaihi salam. And it's a pila. And the evidence for that is the speech of the messenger. The key to the salah is purification. And for it to become haram from you to do any actions. Or anything. It becomes haram from you to do anything you just want to do. By speech and action. By what? At takbiru by saying Allahu Akbar. Speech becomes haram from you. Having a conversation with your friends. Going to wherever you want to. Just walking around. All of these become impermissible from you. Actions becoming impermissible from you. And for those actions to be permitted for you. Is at taslimu by leaving the salah. Leaving the salah. By saying as-salamu alaikum. And as-salamu alaikum. Things become permissible for you that was prohibited from you. So the prophet said. The key to the salah is purification. The prohibition is by saying Allahu Akbar. The permissibility now. It's after saying as-salamu alaikum. As-salamu alaikum. Wa la yarfa'u s-sautahu. The person will not raise their voice. By takbiri. With the takbir. In all the salah in every prayer. Unless he is an Imam. A man comes into the salah. Right at the back. And he says Allahu Akbar. And the people think the Imam said it. And they just go to record. People have seen that happen. Why would you even raise your voice? Who told you to raise your voice? Say Allahu Akbar. You don't raise your voice. Who is the one that raises his voice when he says. The Imam. The Imam is the one that says. Allahu Akbar. And everyone. As for you. No. Wa la yarfa'u s-sautahu. The person doesn't raise their voice. With the Allahu Akbar. In every raka'a. No. Except if he is what? An Imam. Except if he is a Imam. So the person says. Allahu Akbar. Say it. How much he needs. No. Wa yajouzu tablighu al-mu'addin al-takbir al-imami ilan nasi. Wa yajouzu it is permissible. Tablighu the conveying of the mu'addin takbir al-imami. To convey the takbir of the Imam to the people. Say the Imam because Allahu Akbar. This person is also. The mu'addin is allowed to say. Allahu Akbar. To convey it to the people so that it can reach them. Because there weren't microphones. There wasn't that microphone. So he is allowed. Can everyone just do it? What did she do? She just become a folder. Everyone just saying that once. The mu'addin is the one that does it. So the Imam says Allahu Akbar. The mu'addin says Allahu Akbar. إذا وجد المقطظة لذلك. That is if the need is there. كما رضي الإمام. Or the Imam is ill. Even if he used the microphone. He is ill. He is ill. His voice is not clear. وضع في صوتين. His voice is very weak. Other people that are playing behind him are too much in number. So it's not just a fact that the microphone is not there. Sometimes without the microphone the Imam can't be heard. So it shouldn't be shouted out. If it passes on and it dies out on a particular point. The ones that can just fade out they carry on as well. نعم. The haram is in number. The haram is that. It's the number. The first sound is not very hard. It's clear as the second one. And sometimes people think did I hear that? Did I hear that? Did he just say it? Was that the Imam that just said Allahu Akbar? Some people say that to themselves. But then the mu'addin says it. It's clear. It becomes clear that it was the Imam.