olanigan/lp_audio_text · Datasets at Hugging Face

Man Safara Safaran Mubaha.

Man Sāfara Safaran Mubaḥā.

Ustadh: Who is going to define it?

Ustādh: Who is going to define it?

Ustadh: Yeah.

Ustādh: Yeah.

Ustadh: Traveling a distance more than your comfort zone.

Ustādh: Traveling a distance more than your comfort zone.

Student: Safiri in Swahili.

Student: Safirī in Swahili.

Ustadh: Interesting.

Ustādh: Interesting.

Lama has said trip, which I also like if you are going to be really using minimal words.

Lamā has said trip, which I also like if you are going to be really using minimal words.

Ustadh: What does that mean?

Ustādh: What does that mean?

Student: No. Ustadh: So what if I said to you, define to me travel?

Student: No. Ustādh: So what if I said to you, define to me travel?

Ustadh: So, you definitely want to bring distance into it.

Ustādh: So, you definitely want to bring distance into it.

Student: Maybe if it expands the time of salat, so it takes you from Dhur to ʿAsr.

Student: Maybe if it expands the time of salāt, so it takes you from Dhur to ʿAṣr.

Ustadh: So, using certain kind of things, items, moments.

Ustādh: So, using certain kind of things, items, moments.

Student: What was Shaykh Kehlan’s opinion?

Student: What was Shaykh Kehlān’s opinion?

Ustadh: Right.

Ustādh: Right.

Ustadh: That's good.

Ustādh: That's good.

Student: Travel is if asked about, the answer is that, “they traveled.” Ustadh: Which is good.

Student: Travel is if asked about, the answer is that, “they traveled.” Ustādh: Which is good.

Ustatdh: No linguistically.

Ustātdh: No linguistically.

Ustadh: No, this is arabic linguistically, Student: Does it mean exposing?

Ustādh: No, this is arabic linguistically, Student: Does it mean exposing?

Ustadh: It does, where are you getting that from?

Ustādh: It does, where are you getting that from?

Student: I’m thinking of the name safur Ustadh: Does it yes, sephora?

Student: I’m thinking of the name safūr Ustādh: Does it yes, sephora?

Ustadh: Is that taken from an Arabic word yes, obviously you hear the word sephora.

Ustādh: Is that taken from an Arabic word yes, obviously you hear the word sephora.

Student: I’m not sure about sephora, but I know safur means to..

Student: I’m not sure about sephora, but I know safūr means to..

Inaudible Ustadh: Safur did you say correct, that’s correct.

Inaudible Ustādh: Safūr did you say correct, that’s correct.

Allah said: وَٱلصُّبْحِ إِذَآ أَسْفَرَ By the shining dawn! [Surat al-Muddathir: ] Surat al-Muddathir, what does that mean?

Allah said: وَٱلصُّبْحِ إِذَآ أَسْفَرَ By the shining dawn! [Sūrat al-Muddathir: ] Sūrat al-Muddathir, what does that mean?

Wa subhi idha asfar.

Wa ṣubḥi idha aṣfar.

Allah swears by the morning, wa… by the morning when it becomes apparent.

Allāh swears by the morning, wa… by the morning when it becomes apparent.

That's what isfar means, we have many hadith of the Prophet being told that the fajr prayer is from when it is utter darkness with just the crack of dawn until the isfar.

That's what iṣfār means, we have many ḥadīth of the Prophet being told that the fajr prayer is from when it is utter darkness with just the crack of dawn until the iṣfār.

This is iuthafar from asfar, yusfiru, isfahan.

This is iuthafār from aṣfar, yuṣfiru, iṣfahan.

If we had to travel extra to get fuel we'd say "I found fuel after so much safar(travel)" Ustadh: So now tell me if anybody can make a link between the technical definition of travel and the linguistic one.

If we had to travel extra to get fuel we'd say "I found fuel after so much safar(travel)" Ustādh: So now tell me if anybody can make a link between the technical definition of travel and the linguistic one.

Ustadh: Kind of there but you're not saying enough in my opinion.

Ustādh: Kind of there but you're not saying enough in my opinion.

Ustadh: Which?

Ustādh: Which?

Ustadh: Which therefore, how's that linked to the word safr?

Ustādh: Which therefore, how's that linked to the word safr?

Ustadh: No, not at risk.

Ustādh: No, not at risk.

Ustadh: No I don't think so.

Ustādh: No I don't think so.

Shaykh al-ʿUthaymin says at the top of page , he said that it has some of the scholars.

Shaykh al-ʿUthaymīn says at the top of page , he said that it has some of the scholars.

Ṣubhanallah, literally I said this to someone yesterday, I went to visit someone who’s not well yesterday, I had not seen for a good couple months.

Ṣubḥānallāh, literally I said this to someone yesterday, I went to visit someone who’s not well yesterday, I had not seen for a good couple months.

He says back in a day it wouldn't be that we would not call a person that travels from Riyadh to Jeddah, which is absolute miles away and say that that person has gone on a safar in the old days kind of lingo.

He says back in a day it wouldn't be that we would not call a person that travels from Riyadh to Jeddah, which is absolute miles away and say that that person has gone on a ṣafar in the old days kind of lingo.

Anyway, the second thing he says that our author has said that it's got to be a safar mubahan a permissible journey.

Anyway, the second thing he says that our author has said that it's got to be a ṣafar mubaḥan a permissible journey.

It can either be haram, it can either be makruh, it can either be mubah, it can either be mustahabb or it can either be wajib, fard right?

It can either be ḥarām, it can either be makrūh, it can either be mubaḥ, it can either be mustaḥabb or it can either be wājib, farḍ right?

so it's haram, disliked, permissible, recommended, or obligatory.

so it's ḥarām, disliked, permissible, recommended, or obligatory.

Shaykh Al- ʿUthaymin then says so for example a safar to do something haram is itself haram, that's the way to understand what a haram journey is.

Shaykh Al- ʿUthaymīn then says so for example a ṣafar to do something ḥarām is itself ḥarām, that's the way to understand what a ḥarām journey is.

He says and one example of a safar which is haram, what is he going to say?

He says and one example of a ṣafar which is ḥarām, what is he going to say?

the woman traveling without a mahram.

the woman traveling without a maḥram.

It's not an easy matter to resolve obviously because the ahadith on the matter are clear, that a lady is not allowed to travel the distance of a day and night without a mahram and this is the position of the vast majority of scholars as well.

It's not an easy matter to resolve obviously because the aḥādith on the matter are clear, that a lady is not allowed to travel the distance of a day and night without a maḥram and this is the position of the vast majority of scholars as well.

A minority consider this, and Shaykh Al-ʿUthaymin of course amongst them, a minority consider that the distance is not what was important.

A minority consider this, and Shaykh Al-ʿUthaymīn of course amongst them, a minority consider that the distance is not what was important.

You can find it on Faith IQ and it's something to do with I think ‘can a women go for Ḥajj.’ I think something like that does she need a mahram for Ḥajj or something like that I can't remember but I went into a lot of detail and we covered a number of the athar and ahadith which in my mind make it very clear that it's not about the distance and about the time, but about guaranteeing her safety.

You can find it on Faith IQ and it's something to do with I think ‘can a women go for Ḥajj.’ I think something like that does she need a maḥram for Ḥajj or something like that I can't remember but I went into a lot of detail and we covered a number of the athar and aḥādīth which in my mind make it very clear that it's not about the distance and about the time, but about guaranteeing her safety.

Absolutely not a shadow of a doubt that it is highly recommended and the sunnah and one should not actually travel without a mahram.

Absolutely not a shadow of a doubt that it is highly recommended and the sunnah and one should not actually travel without a maḥram.

That is my personal opinion but should a woman always have a mahram?

That is my personal opinion but should a woman always have a maḥram?

So that's an example of a haram journey.

So that's an example of a ḥarām journey.

Example a haram journey is going to Las Vegas to go to gamble.

Example a ḥarām journey is going to Las Vegas to go to gamble.

The point being made here is that a qasr or safar will not count this as safar.

The point being made here is that a qaṣr or safar will not count this as safar.

Then makruh for example, Shaykh Al-ʿUthaymin says that a person traveling by himself that is makruh, and that's a very popular opinion amongst the scholars because again it's linked to the previous point, it’s at the beginning that we said that.

Then makrūh for example, Shaykh Al-ʿUthaymīn says that a person traveling by himself that is makrūh, and that's a very popular opinion amongst the scholars because again it's linked to the previous point, it’s at the beginning that we said that.

When a person's traveling they are exposed, they are at their weak point, they are by themselves, often the people who know them best aren't around people can fall into haram easier and therefore having company is something which is blessed.

When a person's traveling they are exposed, they are at their weak point, they are by themselves, often the people who know them best aren't around people can fall into ḥarām easier and therefore having company is something which is blessed.

About what a big problem it is that people isolate themselves a lot and why it is in the bathrooms we seek refuge from shaytan, al-khubuthi wa al-khabaʾith you know this kind of scenario and the fact that we've made the bathroom very, very comfortable, carpets and pot pourri and whatever it's called and lights and all the rest of it, marble, people chilling in there and people don't realize that isolation is only for the very, very disciplined folks.

About what a big problem it is that people isolate themselves a lot and why it is in the bathrooms we seek refuge from shaytan, al-khubuthi wa al-khabāʾith you know this kind of scenario and the fact that we've made the bathroom very, very comfortable, carpets and pot pourri and whatever it's called and lights and all the rest of it, marble, people chilling in there and people don't realize that isolation is only for the very, very disciplined folks.

That is why as an act of worship, those who are able to practice al-iʿtizal and technically al-iʿtikaf are the higher echelons of the human beings.

That is why as an act of worship, those who are able to practice al-iʿtizāl and technically al-iʿtikāf are the higher echelons of the human beings.

That is why the Prophet r said that the hand of Allah is with the jamaʿah right, that's why we are ahl al-sunnah wa al-jamaʿah.

That is why the Prophet r said that the hand of Allāh is with the jamāʿah right, that's why we are ahl al-sunnah wa al-jamāʿah.

We don't practice this din in isolation, so being isolated is not good, it's not good ever.

We don't practice this dīn in isolation, so being isolated is not good, it's not good ever.

To go on your second one that would be an example of something which is recommended, mustahabb.

To go on your second one that would be an example of something which is recommended, mustaḥabb.

Now here's an interesting thing Shaykh Al-ʿUthaymin says, if we go with the author's statement here that the only time that you can pray two rakʿah in your journey instead of praying four, do qasr, is if you are on a permissible journey.

Now here's an interesting thing Shaykh Al-ʿUthaymīn says, if we go with the author's statement here that the only time that you can pray two rakʿah in your journey instead of praying four, do qaṣr, is if you are on a permissible journey.

That that means that if you are on a haram one or a makruh one, Think about it now, traveling by yourself you are not allowed to do qasr.

That that means that if you are on a ḥarām one or a makrūh one, Think about it now, traveling by yourself you are not allowed to do qaṣr.

If you are on a haram journey or, you are on a makruh journey, وعلى هذا فلو سافر الإِنسان سفرًا محرمًا لم يبح له القصر Especially if he does a haram journey, it is not allowed for him to pray qasr - and here is the thinking behind it, look what he says, لأن المسافر سفر The person who travels out of disobedience and does haram by that, how is it right that we give him a concession in the religion when he is doing something haram?

If you are on a ḥarām journey or, you are on a makrūh journey, وعلى هذا فلو سافر الإِنسان سفرًا محرمًا لم يبح له القصر Especially if he does a ḥarām journey, it is not allowed for him to pray qaṣr - and here is the thinking behind it, look what he says, لأن المسافر سفر The person who travels out of disobedience and does ḥarām by that, how is it right that we give him a concession in the religion when he is doing something ḥarām?

You do not give concessions to people who are doing things haram.

You do not give concessions to people who are doing things ḥarām.

So, therefore he is not allowed to do qasr.

So, therefore he is not allowed to do qaṣr.

Shaykh says all of these and what is crazy is that he has included the makruh in there as well.

Shaykh says all of these and what is crazy is that he has included the makrūh in there as well.

Because the author has said mubah, permissible.

Because the author has said mubāḥ, permissible.

He says, when you are in that haram journey, make tawbah to Allah.

He says, when you are in that ḥarām journey, make tawbah to Allāh.

He says, so you might not have been able to do qasr on the way there but at least you can do a qasr on the way back.

He says, so you might not have been able to do qaṣr on the way there but at least you can do a qaṣr on the way back.

He says, say astaghfirullah wa atubu ilayh and now I am going to go back, and I am going to do qasr on the way back, Now, he says, your haram journey turned back into a permissible journey on your way back home, which is an interesting point.

He says, say astaghfirullāh wa atūbū ilayh and now I am going to go back, and I am going to do qaṣr on the way back, Now, he says, your ḥarām journey turned back into a permissible journey on your way back home, which is an interesting point.

Shaykh al-ʿUthaymin says, however Abu Ḥanifah and Ibn Taymiyyah they went a different direction - and I love this.

Shaykh al-ʿUthaymīn says, however Abu Ḥanifah and Ibn Taymiyyah they went a different direction - and I love this.

Permissibility of the journey in of itself intrinsically is not a condition of shortening the prayer and therefore it is permissible for any person to shorten the prayer, even if he is in a haram journey or journeying only for haram reasons, or whatever he is up to, whatever his plan is.

Permissibility of the journey in of itself intrinsically is not a condition of shortening the prayer and therefore it is permissible for any person to shorten the prayer, even if he is in a ḥarām journey or journeying only for ḥarām reasons, or whatever he is up to, whatever his plan is.

Think outside the box or think in the realm of hadith.

Think outside the box or think in the realm of ḥadīth.

We have a very clear hadith on this matter.

We have a very clear ḥadīth on this matter.

This is a hadith in Bukhari narrated by ʿĀʾishah, where ʿĀʾishah said that when the prayer was originally obligated, it was obligated as two units.

This is a ḥadīth in Bukhāri narrated by ʿĀʾishah, where ʿĀʾishah said that when the prayer was originally obligated, it was obligated as two units.

So, you do not need to get all moral and ethical about this guy doing is haram or not.

So, you do not need to get all moral and ethical about this guy doing is ḥarām or not.

So according to this position then it is allowed for the person that is on a haram journey to pray two units, and he does not need to worry about whether it is permissible or not permissible.

So according to this position then it is allowed for the person that is on a ḥarām journey to pray two units, and he does not need to worry about whether it is permissible or not permissible.

Shaykh al-ʿUthaymin himself says, I consider this to be a very strong statement.

Shaykh al-ʿUthaymīn himself says, I consider this to be a very strong statement.

The hadith of ʿĀʾishah is there on the next page, , also hadith number .

The ḥadīth of ʿĀʾishah is there on the next page, , also ḥadīth number .

Shaykh al-ʿUthaymin ends with - and you can see that he likes this position - for completion he mentions the third opinion on the matter, where he says that actually qasr is not allowed except in a religious journey, meaning that which is about obedience and worship.

Shaykh al-ʿUthaymīn ends with - and you can see that he likes this position - for completion he mentions the third opinion on the matter, where he says that actually qaṣr is not allowed except in a religious journey, meaning that which is about obedience and worship.

So, Ḥajj and ʿumrah and jihad and to visit parents, these kinds of things.

So, Ḥajj and ʿumrah and jihād and to visit parents, these kinds of things.

Their position is that in a permissible journey there is no qasr and obviously not in haram and makruh as well.

Their position is that in a permissible journey there is no qaṣr and obviously not in ḥarām and makrūh as well.

Anyway, I do like this position, the class position indeed that it is not a condition that you are on a mubah journey.

Anyway, I do like this position, the class position indeed that it is not a condition that you are on a mubāḥ journey.

Yes, it is the Ḥanbali position, but our class position and Shaykh al-ʿUthaymin's position is that one does not need to because actually qasr is not a concession in traveling.

Yes, it is the Ḥanbali position, but our class position and Shaykh al-ʿUthaymīn's position is that one does not need to because actually qaṣr is not a concession in traveling.

Burud is a plural of the word barid.

Burud is a plural of the word barīd.

What do we mean by barid?

What do we mean by barīd?

Barid is the postal service.

Barīd is the postal service.

And that’s why some people translate the word barid as stages.

And that’s why some people translate the word barīd as stages.

So each barid is a half a day’s travel on a horse legging it all the way until it gets to half the day somewhere around about midday-ish, but before then frankly because there are more hours in the morning, and you would then hand over.

So each barīd is a half a day’s travel on a horse legging it all the way until it gets to half the day somewhere around about midday-ish, but before then frankly because there are more hours in the morning, and you would then hand over.

Then the second part of the day to the next stop is another barid.

Then the second part of the day to the next stop is another barīd.

So, we have a barid and a barid and a barid and a barid – four burud.

So, we have a barīd and a barīd and a barīd and a barīd – four burud.

Now watch this develop: If a barid is the distance of half a day, then four burud will become two days.

Now watch this develop: If a barīd is the distance of half a day, then four burud will become two days.

And so, one barid is four farasikh, which is the plural of the word farsakh.

And so, one barīd is four farāsikh, which is the plural of the word farsakh.

Ustadh: Sixteen: four, eight, twelve, sixteen.

Ustādh: Sixteen: four, eight, twelve, sixteen.

So, sixteen farasikh.

So, sixteen farāsikh.

And this isn’t just the Ḥanbali position, this is the position of nearly all of the fuqahaʾ which is very interesting.

And this isn’t just the Ḥanbalī position, this is the position of nearly all of the fuqahāʾ which is very interesting.

(inaudible) Ustadh: I don’t know the answer to that.

(inaudible) Ustādh: I don’t know the answer to that.

And Shaykh says: A mile (or al-mil in Arabic), Is meters (. km).

And Shaykh says: A mile (or al-mīl in Arabic), Is meters (. km).

Now obviously there are differences, just like those that have studied Pure Pasia, we spoke about the dinar and the dirham and the variances because it goes by weight and it's not a very exact science.

Now obviously there are differences, just like those that have studied Pure Pasia, we spoke about the dinār and the dirham and the variances because it goes by weight and it's not a very exact science.

Remember when we work out zakah each year how we give two nisabs, we say the Ḥanafi nisab and then there are other three Imams.

Remember when we work out zakāh each year how we give two niṣābs, we say the Ḥanafi niṣāb and then there are other three Imāms.

The Ḥanafi nisab is just a little bit more.

The Ḥanafi niṣāb is just a little bit more.

And that nisab, when people are trying to work it out: Why would it be more?

And that niṣāb, when people are trying to work it out: Why would it be more?