My dear brothers and sisters,
so I want you to imagine if the
responsibility
of keeping people interested in Islam
was on your shoulders. Meaning that you
were responsible for not only bringing
people into the door, but making sure
that they stay there. And this was one
of the very first questions that was you
know posed to me. I remember when uh I
first had my first public speaking
training that as a it is your
responsibility to make sure that you
keep people interested in the fold of
Islam and you encourage them to study
and you encourage them to grow and I
believe it's very important to
understand this as a very you know
beginning concept that this is in
essence what you're doing when you
deliver a bad you're potentially turning
people away from Islam. And that's why
being a khiv is is a very very huge
responsibility that needs to be taken
seriously and that's what I want to
begin with. So now in terms of our
structure for tonight we're going to be
discussing three main topics. Topic
number one is the of the itself. So in
terms of location number of people can
we have multiplebas in the same place
and then what is you know your actual
dress etiquette. Then number two is the
actual of the itself. What are the
minimum requirements that are required
for autbah to be valid? Then uh we'll be
covering um the preparation of the
itself. How do you actually prepare your
and then we'll conclude with public
speaking techniques.
So let us start off firstly with the
timing for Jum. When are you allowed to
pray? The scholars differed on two
opinions over here. Opinion number one
is of the majority and they said the
timing for is the same as
this was the opinion of the
and the said that when the time for
begins then you can also pray Juma the
time for is when the sun passes uh the
meridian meaning that it starts to
decline you've reached midday and is now
going on into the second portion of the
day and that is what they call the
passing of the zenith okay or in Arabic
the zawal
Hashems. So once that begins then the
time for Jum is valid and this is the
opinion of the majority and this is
based upon the hadith found in Bkari by
Salamna. He said that we used to pray J
with the messenger of Allah sallallahu
alaihi wasallam and we would only begin
doing so after the zenith of the sun.
Opinion number two is of the and in the
in of itself they had a difference of
opinion in terms of how far you know can
this go and their opinion was that you
can actually hold
before the time for before the time for
now the safest opinion inside
he mentions is that you divide the
morning into six parts. This is based
upon the hadith of the messenger of
Allah sallallahu alaihi wasallam that
whoever goes early to jum then he's made
a sacrifice. The earliest being you know
the one who shows up extremely early for
jum it's as if he sacrificed a camel.
The one who shows up extremely late
before the just gets onto the m it's as
if he sacrificed an egg. So this hadith
it divides the morning into six parts.
And he said
Allah mentions that in the correct
opinion is that you can start it in the
last sixth of the morning. So you take
the time from fud to till the time to of
zaw and then you divide it into six
parts in that last sixth that's when you
can actually start it but when you
actually look at the narrations
themselves
you find that some of the sahabah
particularly
he would start very very early and you
know I was just as I was preparing for
this I was thinking about this I was
like if you do this in you know in this
day and age people would go crazy. So
Abdahbar
he once led Jum during the time of dua.
So meaning you know the sun rose a
little while after the sun rose he got
someone to give the adan for juma and
they pray jum early in the morning at
like if he wanted to give it a time it's
like 8:00 or 9:00 in the morning he had
someone give the adan and he was asked
you know why did you do this and he said
I feared for the people that they would
be overwhelmed by the heat if we did it
at the time closer to zal. So obviously
he wouldn't do this out of his own
accord but it is presumed that he
learned this from the messenger of Allah
sallallahu alaihi wasallam and there are
other narrations like the hadith of
where
he says that we prayed jum with the
messenger of Allah sallallahu alaihi
wasallam and then we took our camels to
go and rest and the sun had not even
reached its zenith yet. The sun had not
even reached its zenith yet. So this
proves that it was permissible to pray
salat before the zenith. So now in terms
of what is the best case scenario? The
best case scenario is that you should
pray after the time for begins. That is
the best case scenario. You avoid all
second case scenario if you can't do
that then try to do this at least that
start your before the time for begins
but in terms of the actual salah try to
have that after. And in the case that
that can't be done then you go for
opinion number three that you go for the
last sixth of the morning time and then
that is when you should hold uh the Juma
prayer and that is you know the sequence
that we should try to follow in terms of
the prayers. Number two in terms of the
location for Juma can we just hold Juma
in any random locations and the answer
to that is no. So, for example, you
know, uh, Sajad, myself, and we have a
late night on Thursday, and I was like,
you know what, guys? We're going to be
really tired. Why don't we just hold
Juma at my house at 3:00 in the
afternoon when you guys wake up? Would
that work? No, it wouldn't. The Juma
salah, it has to be held in the location
that is known to the people as a place
for Juma, right? So, we can't be using
people's houses unless it's, you know,
that's the place where people pray Juma.
So when you go to like certain like
isolated areas maybe I don't know like
maybe like in the place like Cochran you
know they don't have a masid in Cochran
to the best of my knowledge. So for Juma
what someone might say is hey you know
what I'm going to make my house
available for Juma so every Juma will be
praying Juma at so so and so time you
guys can come over here. So it has to be
a publicly announced thing with no
restrictions to it. We can't just say
you know only us three are going to come
and pray Juma at my house. It wouldn't
work like that. So it has to be a
publicized location known for Juma
itself in the matab and this is a very
interesting opinion they said you're
only allowed holding one jum per city so
one juma per city and it's meant to be
the biggest location that will
accommodate to the most amount of people
now the point of juma and this is what
people need to understand is that it's
not only just to come for the worship of
Allah subhana wa ta'ala and to be
reminded but it's also for the sake of
congregating like that's why it's called
jum because it comes from congregation
It's a J of the people, right? So, you
want to try to gather as many people as
you can for and the more people that you
have, the more blessed the gathering is.
Now, this leads us to what is the
absolute minimum requirement for the Jum
to be valid. What is the absolute
minimum requirement for Jum to be valid?
And this is when you study something
very very interesting in terms of how
scholars derive rules of how scholars
derive rules of. So if someone was to
say you know we need 300 people for
salat what do you think the possible
reasoning behind that might be
what would a possible reason 300 people
go ahead
yeah exactly they said battle of bad
these were the first group of righteous
people so you need 300 people for the
juma to be valid now this is what we
will call a far-fetched this is going
very very far in terms of this is not
with Sharia came to you know mandate
then you'll find other groups that say
40 and this is perhaps the most popular
opinion amongst the mahib they say it is
40 but what we want to look at is do we
have any indication from the messenger
of Allah sallallahu alaihi wasallam in
terms of what the minimum requirement is
that's what we want to look at and this
is something very interesting that you
guys should all know that when you look
at rulings of what is you know the
logical sequence that you should be
partaking in when deriving a rule of not
saying that you guys are deriving rules
of but you should understand where the
scholars are coming from when they do
this. So the first thing they look at is
that a term if it's given a definition
by the Sharia then that is the
application that will be given priority.
Secondly if there's no you know
definition given by the Sharia then it
goes according to the customs of the
people and if there's no set recognized
custom of the people then it goes to the
language. So this is the general
sequence that will be followed. So when
it comes to salat you know the term jum
comes from jum as we as we mentioned
already from gathering of the people. So
what does the Sharia recognize as the J
of gathering? There's nothing defined in
the Sharia not from the Quran nor from
the sunnah itself in terms of the does
the have you know a set recognition that
this is what we call a jam of people and
the answer to that is no. Then you go
down to the language and then you look
in the language that J in the Arabic
language means one of two things either
a group of three or either a group of
two. Right? This is what they differed
over. So you know coming out of the
opinions of the mahib in terms of the
validity of jum we'll say that the safer
opinion is three make sure you have at
least three people for the jum to be
valid for the jum to be valid try not to
have more than less than that obviously
you want to have as many people as you
can try not to have less than that if
you have two inshallah the the salah
will still be valid but we want to try
to have more than that now who can tell
me the proof of why two would be valid
why would two be valid based upon upon
what?
There's a linguistic side and a side in
this and then I'll get to your question
inshallah.
Why would two be valid?
Okay. What happened?
They were there for for a while, right?
Okay.
They were there for a week and they had
to perform.
[laughter]
There was only the two.
Okay. That's very very far-fetched.
That's the one I'm looking for though.
Allah if they pray I don't even know if
Juma was legislated at that time.
Go ahead.
Every uh listener needs at least one
speaker.
Okay. So that's like the logical aspect
of it. Fantastic. Every speaker needs it
one listener. Fantastic. But okay, let's
focus on the shi side of it. Why would
we need two people from the side of it?
Okay. I mean but I'm saying can you
think of a hadith that substantiates
this? This goes into the of Salah. Is it
witnesses?
No.
The prophetam said when the time for
salah comes let one of you give the adan
and let the other one lead the prayer.
Right? So the prophetam himself when he
defined what a j was one person gives
the adan the other one leads the prayer.
So this is the the minimum requirement
for the j itself for the jama itself.
Now we move on to the last aspect of
this and this is the of the himself.
Does he need to dress in a certain way?
You know, is there any particular thing
that he needs to do? Does he need a cane
and a staff when he's giving the And I
have some crazy stories when it comes to
this. And the answer to that is the
general rule is that there are no
requirements until they can be proven.
So the the can dress any way that he
likes as long as it, you know, meets the
minimum requirements of the Sharia. So
his aura is covered. That's the absolute
minimum requirement. If he's able to
wear something nice, that is even
better. Now, that's the best thing to
do. But he's not required to wear white.
He's not required to wear to hold a
staff. I remember when I was giving in
South Africa in Cape Town, I believe, if
I'm not mistaken, you know, um I got
onto the mamba, I started the brother
starts knocking at the bottom of the
mamba. I'm like, "What is this guy
doing?" And he has a staff in his hand
and he's beating the the mamb with a
staff. [laughter] And I was like, you
know, what is this guy doing? I
continued my Anyways, when I sat down
between the twobas, the brother came and
he like forced the staff into my hand.
And I'm like, what am I supposed to do
with this? And he's like, it's sunnah.
You have to do this. And obviously I
didn't want to get into a debate with
the guy at that time. So I held the
staff, but I told him after your
brother, the prophet used to do this cuz
he was old at that time. He needed
something to support himself with. It
doesn't become a sunnah with of itself
just because the prophetam did it, but
rather prophet had a reasoning behind
it. Same thing with the wearing of the
hat. The wearing of the hat is a
tradition amongst the scholars and the
students of knowledge. Ibn Abi Zed you
know one of the great Maliki scholars
and one of the great scholars of Islam
altogether. He has a book called Alja
and in this he mentions that the wearing
of the hat is not from the sunnah of the
messenger of Allah sallallahu alaihi
wasallam but it is from the tradition of
the scholars and the students of
knowledge. So in order to retain and you
know continue that tradition it's good
for the kib to cover his head but it is
not mandatory. It is not mandatory and a
lot of people think that you know the
covering of the head it has to be
something like a kufi like this or a
white one like that but going according
to the customs of the people and I'm not
saying you try this but even if a person
was just to wear like a skull cap or a
kangle hat that might be acceptable as
well but I was going to say even like a
a baseball cap you know that that could
be part of you know continue on the
tradition but just in a in a modern day
context I'm not saying we should go that
far but that would meet the minimum
requirement and I'll actually share
share a really nasty story with you now.
So, uh this deals with covering of the
of the head. The last time I went to to
Pakistan, I was about like 14 15 years
old and I went to the masid for salah
and uh it was a really awkward
experience, really really strange
experience. So, I'm praying uh my my
salah where I'm entering the masjid just
by myself and obviously I'm not wearing
any head covering at that time. So I'm
going going through the the rituals of
salah and in Pakistan in the back of the
masid they have this box of like shared
hats where if you don't have your own
hat you can come and take this hat and
you know use it while you're in the
masid and it's so unfortunate but these
things are filthy and disgusting really
really bad like never wash they smell
like sweat you know who knows what else
has happened in these hats so I'm
praying the salah this brother sees me
I'm not covering my head he goes and he
grabs a hat and he puts it on my head.
The hat doesn't fit my head. So,
[laughter]
what does he do? He goes and he gets a
second hat. He thinks it's bigger. Tries
that on my head. It's not working. And
I'm still praying this whole time. So, I
go down for come back up. The guy has a
third hat. Third hat still doesn't work.
And this guy's getting annoyed and
frustrated. He's like, "Why are none of
these hats fitting this guy?" Now, this
is the nasty part. So, I'm sitting in
for the shahud now. And what does this
guy start to do? He takes a handkerchief
out of his pocket. He takes his
handkerchief and he starts wrapping it
around my head. Now the handkerchief,
you know, had it been clean, unused, I'd
be no problem. It's parted. After salah
was finished, there's like these brown
stains on the handkerchief. And I was
like, why are you doing [laughter] this?
And you're in salah and you're like,
what can you do at that time? So the
point being, you know, people go to
extremes, you know, in pushing these
concepts. We'll bring it back to a
simple principle that look, if you want
me to do something, please bring a proof
for it, right? We're not just going to
blindly follow customs over here. Yes,
we believe in tradition. We believe in
customs, but [snorts] to make it
mandatory, we need a proof for it. So,
the kib is not required to cover his
head and the is still valid. [snorts]
Okay, so that's in terms of the dress
code. try to dress your nicest if
possible but the general requirements of
covering the as long as those are met
then the then the uh validity of you
being a is still valid. So now let's get
into the components of the itself. The
components of the itself are very
simple. The [snorts] is divided into two
parts. The firstb and the second. And
the way that they're divided is by the
sitting in between. The sitting in
between.
Thank you very much. [snorts]
And the first part has three elements to
it. And the second part has three
elements to it. The first part of the
consists of three things. Number one,
praising Allah subhana wa ta'ala. Number
two, reminding the people to have tawa.
And number three, sending salah and
salam upon the prophet. So the first
part of the it has these three elements
to it. Praising Allah, sending salah and
reminding the people to have tawa,
sending salah and salam upon the
prophet. That's done in the first part
of the then you will sit down and then
you have the second part of the second
part of the you will praise Allah send
salah and salam upon the prophetam and
you will conclude yourbah making dua you
will conclude yourbah by making dua
those are the minimum requirements that
we should try to achieve for now the
ideal case scenario is that the
messenger of Allah sallallahu alaihi
wasallam and this is found in all the
six books of hadith taught us something
called
This is like the of necessity and the
messenger of Allah sallallahu alaihi
wasallam used to use this in his jum
used to use this in his Eid prayers and
anytime there was like an important
announcement he would use this. So for
the we would recommend that you know if
you're giving regularly memorize this
because this is from the sunnah of the
messenger of Allah sallallahu alaihi
wasallam that he wouldn't leave off that
he wouldn't leave off and that's the
famous that begins with alhamdulillah
till the end of it and the messenger
used to remember mentioned three verses
of the Quran as well the verse of the
vers of and verse of
and that is something that should be
tried to be done. However, in the
situation where you can't you or you
can't you don't have the time or you
don't know then in that situation you
know minimum requirements alhamdulillah
right you've said praised Allah send
upon the prophet and in English you can
remind the people to be conscious and
have tawa of Allah subhana wa ta'ala so
what are the minimum requirements for
the first half we mentioned three things
give me one of them
Allah
prais praising Allah fantastic someone
Give me a second. Najib, go ahead.
Remind people to have tawa.
Remind people to have tawa. And what's
the third?
Fantastic. So now we go to the sitting
down. In the sitting down, you sit down.
Some of the scholars mentioned that you
should make at that time at least three
times when you sit down. However,
there's no proof from that. If a person
wants to make, it's fine. If a person
doesn't want to makear, then that is
also fine as well. Now the second part
of the praise Allah send salah and salam
upon the prophet and conclude with dua
conclude with dua. Does the dua need to
be in Arabic? And the answer is no. If
you know Arabic that's perfectly fine
but making dua in English in this
situation is perfectly fine as well.
Perfectly fine as well. Now we actually
get to the salah component itself. The
salah component itself. [snorts] And the
salah component it does not need to be
led by the person who gave the jumba. So
sometimes you may have a very eloquent
speaker he can deliver a fantastic but
he may not be qualified to lead the
salah because perhaps his pronunciation
isn't that great and you know he's not
pronouncing the words of the Quran
properly. There's nothing wrong with
someone else leading the salah in that
situation. Okay. Now in the situation
that you know you're going to be a then
you want to make sure that you get you
know your surah fat down at least at
least make sure your surah is correct
and you're not making major mistakes in
it
in terms of suras that should be recited
in the salah itself
and what is what the messenger of Allah
used to recite likewise
is something that the messenger of Allah
sallallahu alaihi wasallam used to
recite so try to recite those suras if
you can if If you can't recite those
suras, then anything from the Quran will
be sufficient. Anything from the Quran
will be sufficient. Now, who had their
hand raised for a question? I know you
had a question and you had a question.
Go ahead. No, go ahead.
First,
well, I we're dealing with right now, so
I'll let you go first cuz you raised
during the
I forgot your question.
You forgot your question? That's why you
wanted me to ask him. What was your
question? There's also something you
hear the recite before they sit down and
uh right before uh they begin their
second part,
right?
Is that a necessity?
So when the ends, you'll usually hear
something like
no, this is not a necessity. That's not
a necessity to do. So it's just
something that was that was done by the
of the past and just continued on from
there. But it's not a necessity to do
so. But in terms of when you start up
your again then you should be begin with
you know praising Allah and sending
salam and salam upon the prophet in the
second part. Yeah.
Uh the you said you have to remind
people of uh
yeah [snorts]
what if you uh I've heard an opinion
that uh if you forget to remind people
that the entire is invalid. Is this
correct?
That is an opinion. That is an opinion
because it was not recorded that the
messenger ever gave a without reminding
the people to have tawa of Allahh.
I mean that's the thing there's no
direct proof for it. That's why we won't
say it's invalid but we will say that
the is deficient.
That's what we will say.
So can we say this is like an extreme
opinion?
An extreme opinion. No, that's going
farfetched.
Okay. Sorry. It's a
I I would choose not to label it. I
would say just try to remind the people
to have tawa because the prophet did so.
If you forget the is still valid and we
shouldn't make a big deal out of it.
That's what I would say inshallah.
Last question we move on.
A couple years ago me and my buddies we
used to go to pray in the back of a
shop.
Okay.
Go to Juma apartment. Would that count
even though like you were saying that it
has to be a place where the people know?
Yeah. So if it's a public place and
people know that you're praying Juma
there and outsiders will come and pray
there then that's fine.
Just in the back of the
Yeah. I I'm not going to give a ruling
to say it's invalid, but I'll tell you
the requirements. So, what's done in the
past is done, but I would suggest not to
to to do it again in the future.
Go ahead.
Are these rules applicable to just the
Juma Fudba or some other Fudba that you
could have probably got prayer?
No. So, this is just for Juma. Right
now, we're just discussing Juma right
now.
Yeah. For say for example if we were in
conquered and there was no place for us
to pray salah would we be allowed to if
there was maybe two or two guys and we
just really wanted to pray Juma pray
no you can't just initiate it by
yourself so this is something that you
know is like a public decision that the
the Muslims will come together and say
look this is a decision that we're
making so traditionally it is the ruler
or the governor that will make that
decision but in the situation where we
don't have Muslim governors or rulers of
localities then in that situation we say
the public should come together and they
should decide on a location Now we'll
open up the floor for general questions
later. I just want to address some of
the things here. One of the things um
that I forgot to mention is what are the
what is the ruling on multiple
congregations? The rulings on multiple
congregations. The general ruling is
that you should not have multiple
congregations except out of necessity
and this is a a necessity that is
recognized by the Sharia. So for
example, you're in a place that cannot
fit you know the amount of Muslims that
you have. So in a place like downtown,
you know, we have like three places that
you pray Juma in downtown and there's
still an overflow, right? We have two
Jumas over here. I think Epcore has two,
maybe even three. They have four. Epor
has four and then the other Malah has at
least two. The church has one. You know,
all these Jumas going on and there's
still not enough place for people to
pray. So this is a recognized necessity
by the Sharia. So you are allowed to
have multiple, you know, Jumas in that
situation. However, let us take another
example. You're at a university campus
and you know a lot of students they have
class during one Juma so they're like
you know what let us have a second Juma
at the university campus something like
this would not be recognized by the we
would tell the students that you know
defer your classes at that time make
sure you don't take classes during Juma
because you actually get to choose your
schedule it's not as if those classes
are forced upon you so to have multiple
Jumas just because students can't attend
this would not be a valid reason.
However, if there's not enough space for
people to pray, then having multiple
jummas would be acceptable. So, that was
something I I forgot to mention in the
previous section. Now, getting back to
the itself, the of itself, we mentioned
the two parts. First part has three uh
praise Allah, send salah and salam,
remind people to have tawa, sit down,
and then the second part has three as
well. Praise Allah, send salah and salam
and make dua. And then you go on to the
salah. The last thing I'll mention is
the issue of the adan and the the adan
and the so for jum we say that there are
two adans if it is done properly and if
it is not done properly then there
should only be one adan. What does that
mean exactly? So during the time of
as the um continued to grow having one
adan was not sufficient in the sense
that if they gave the adan only from the
masid then only the people close to the
masid would hear it. So
he said, "You know what? We're going to
have one adan inside of the marketplace
and then we will have the second adan
inside of the masid." So the first adan
is actually done before the time of Juma
by about an hour or so and is done in a
public space. It's not done in the side
of the masid. That is when you should
have two adans for Juma. In the case
that you're praying inside of the masid
and you're not giving adan in the public
space, then there should only be one
adan in that situation. And that is
after the says you give the and then the
he starts his
once the concludes his you give the and
then you start the salah then you start
the salah and then this will be the last
point that I mentioned pertaining to the
and that is does the have to be in
Arabic does the have to be in Arabic and
the answer to that is no the does not
have to be in Arabic but rather
Allahhana he tells us in Quran that
messengers were sent to speak to the
people in their own language. So the
should be in the language that people
can relate to and people will
understand. So that's something that's
very important to keep in mind. However,
what should be the minimum requirements?
The minimum requirement is at least keep
your ayat that you mention in Arabic. So
if you're going to quote ayat, quote
those ayat in Arabic first and then
mention the translation. but rather do
not give you know verses without knowing
the Arabic or mentioning the Arabic to
it. That's the absolute minimum. You
want to go even higher than that then
even the hadith that you mention try to
mention them in Arabic first and then
mention them in English as well. So
that's in terms of the Now we're going
to go on to the second section of
preparing yourb. So does anyone have any
fick related questions? Any fick related
questions? Arif,
how did the how did the number people
who held the popular opinion of 40
people as a minimum number?
Yeah.
What was their proof? Just
if I'm not mistaken, I believe it was
that had 40 people and these are the
people you know Allah mentioned that
Allahh was pleased with these people. So
this is where the number 40 came from.
I'm not 100% sure though. Go ahead. Go
ahead. Yeah. So in uh take coming back
to Alberta and Calgary of going to Ban.
Yeah.
There's a place called Bison Courtyard
and it has been assigned as a Juma place
by MCC
and uh you know people who go to Ban
like instead of missing their Juma they
tend to go there and have a
right.
So is that so you're saying that that is
not allowed it's not valid or
have the people of BA decided that? I
mean I'm not sure if there are any
Muslims that actually live in B.
They don't but I have personally gone
there and prayed with the
So so the group of people that are
there. They're all travelers.
They're all travelers. They they've come
to bank and there's no
Yeah. I would say that not like not only
is this not allowed but this falls into
the realm of innovation because for the
traveler there is no Juma. There is no
Juma, right? And that is why there's not
a single hadith that the prophet prayed
Juma while traveling. Right? not a
single incident of this happening
because the general rule is that when
you're traveling Allah has given you
concessions from those concessions is
that you're not required to pray Juma
right so the fact that prophet never did
it while he had the ability to shows us
that this is something that we should
not be doing as well so it is
permissible for a to go and deliver to a
congregation that needs to pray Juma but
for travelers to get together and
establish Juma when they don't have to
this could possibly be considered
innovation and it's better not to
however if there are people that live in
B and you know we should confirm this
then yes they have to pray JMA they can
establish their own Juma and we can
attend that but for us to go out of our
way to travel and then arrange a for
travelers this is not something valid go
ahead
uh confirm there are two Muslim families
that I know of that
okay
uh and when you say that there is no
jama for travelers
for instance uh me and uh my friend here
right
uh work uh place called Morley. It's
around 40 minutes drive outside Calgary.
Right.
55 km.
Right.
Uh it's a native reserve. There is no
masid.
Right.
Right. Everyone else is either mushik or
Christian.
Right.
There.
So can we not pray Janu like? Uh
so do you do this journey on a regular
basis?
Uh we're like there four days on 4 days
off.
Yeah. So that's considered regular. So
you wouldn't even be combining your
prayers there because it doesn't meet
the requirements. The combining your
prayer requirements are is that it
should be considered travel according to
the Sharia. Travel according to the
Sharia comes by one of two ways. Either
the minimum distance of uh 80 plus
kilometers or according to the of the
people if you're considered a traveler
meaning that you make special
preparations for this journey. So if
you're doing 4 days on 4 days off you
wouldn't be considered a traveler in
this situation. So in that situation you
are required to pray Juma there right?
So in that situation if there's a group
of Muslims that you can get together
then you should establish Juma there.
That's what you should do.
What if there's no group?
It's just you then you need to find a
new job.
I actually worked at Mi at the Indian
Reserve for 6 months.
Right.
I was lucky to get the day off on Friday
or half day off to come back to
Southwest Masjid.
Right.
But I was lucky. But I don't know if
everybody has that job.
Yeah. So in that situation try to find a
new job. try to find a new job if you
can because if there's no group of
Muslims there then in that situation
there's like four or five Muslims
then yeah I would say go ahead and
establish the Juma and you know let the
people know that we're praying Juma here
make it like a public thing so even if
the non-Muslims want to come and attend
the Juma you know let them come
inshallah
my second
now we get into preparing your itself or
did we have another question go ahead
what about the need
that he usually mentioned their names in
so this is something that
used to do and some of the the after him
and this was just to you know show that
there's a high reverence of these great
companions in Islam so when people
started cursing the companions the would
get onto the m and praise the companions
to repel that that that evil thing so we
won't say it's a sunnah but if there's
like a trend in the community where
people are like saying bad things about
the sahaba then there's nothing wrong
with doing that on the and praising the
the
in terms of prayer. You have a question
as well.
Oh, okay. Um my question is that I
traveled to uh Brooks like couple of
weeks ago.
Okay.
It was during like Thursday, so we kind
of stayed over till Friday,
right?
And there's [snorts] a there's a mid
there and everything and they have um So
is that like am I allowed to go or is it
like
Yeah, you're allowed to go. You're
allowed to go. It's fine. you're allowed
to go and pray Juma there. Uh but in
that situation, you cannot combine your
prayers. So you pray Juma and then
you'll have to pray at his proper time.
You're not going to combine with Juma.
My issue is people who travel for the
sake of establishing Juma. So if
everyone in the congregation is a
traveler, you don't give Juma. You just
pray and that's what you should do. So
now in terms of preparing the preparing
the I would say one of the most
important rules I don't want to say the
most important rule but one of the most
important rules is the issue of
relevancy as a you have to be relevant
to your people. You cannot be speaking
about things that are not relevant to
them. Right? So when you speak about
like Pakistani politics on your m and
you have like a bunch of converts from
Canada as your congregation it doesn't
work. Right? And that's when you turn
people away from Islam and they're like,
you know, there's no point attending
Juma. My im goes it down by attending
Jum. You hear those sort of comments and
that is because the the is not relevant.
So I would say you have to keep the
extremely extremely relevant. Now how do
you keep the relevant? These are three
things to keep in mind. Number one,
speaking about current events, right? So
right now the situation in Gaza is going
on. Speak about the situation in Gaza
and what we can do to help the people.
So you can speak about current events.
Number two, speak about something that
you are passionate about. So there's a
particular Islamic subject that you're
passionate about that you know that you
can deliver. Well, go ahead and speak
about that subject. Number three, and
this is like the the insiders tip. You
know those weeks where there's nothing
going on in the news and like I don't
feel passionate about anything this
week. What should I do? The secret tip
is you open up and you just take one of
the chapters of and there I imi he's
brought some of the ayat he's brought
relevant hadith for you and he's like
prepared the for you. So you can just
put it all together and put your
together like that and that's like the
spiritual application. So in that
situation you're addressing the
spiritual needs of the people which is
what the people need. So even if you're
speaking about current day events or
something that you're passionate about,
make sure that there's a spiritual
element to it because this is once a
week where people who might not even
pray are coming to hear what you have to
say. So you need to connect them to
Allah subhanahu wa ta'ala that is of the
utmost importance.
Now in terms of the preparation of the
there's actually a formula that I use
that I'll share with you guys. Each and
every person can come up with their own
formula, but this is something that I
found that works really well for me. And
this is what we call the ABCDE E of the.
So the A is the captivating anecdote.
Captivating anecdote. And a captivating
anecdote starts off with one of three
things. Either a story,
either a question, or either a joke.
These are the three things that a
captivating anecdote will begin with.
and a captivating anecdote. The purpose
behind this is to grab the person's
attention. So if a person has really
beautiful recitation, then a person can
start off with recitation of the Quran
and you grab the person's attention and
you can start your there. So that's what
you want to use. Now you'll notice that
I mentioned joke. Is a person allowed to
start off the with a joke? And we'll go
back to our principle is that the
general principle is that this door is
open until we have a specific proof to
prove otherwise. So if your joke is
going to grab the attention of the
people, we say it is permissible to use
that group. But understand that there
will be consequences of that cuz your
audience may not be used to this and
accustomed to this. You know, I've heard
about khibives now using PowerPoint
presentations in their Juma, right? And
to be honest with you, this is the way
you know the world is moving forward,
right? So if a PowerPoint presentation
is going to help the people retain their
attention, then this is something
permissible to use because there's
nothing in the Sharia to come and
prohibit this. A person come might come
and say how about the hadith of Jab that
the prophet's face used to turn red when
he used to deliver the and say yes that
is true. Certain you will get angry, you
will get upset and you know maybe that's
when you you give a very fiery
passionate you're speaking about you
don't start off with a joke right that
would be insensitive but you're speaking
about something else. you're speaking
about, you know, the etiquets of a
husband and wife, you can start off with
a joke. Inshallah, there's no problem.
But be prepared for the consequences
that your audience might not be used to
it. There might be a backlash. So, make
sure you know your audience really,
really well before you try to do
something like that. So, that is the
captivating anecdote. You use something
to grab the attention of the people.
Either a story, a joke, whatever you can
to grab their attention. You have
beautiful recitation, you can go ahead
and use that. Number two, you right
after you get to their attention, you
tell the people what you're going to be
discussing. The B is what is the basic
problem that we will be addressing in
this. So today we're going to be
speaking about charity. So the story
that you mention, the ayah that you
mention as your captivating anecdote
that should be related to charity.
That's how the two will tie it together.
And then you solidify the subject matter
in their head. Number three,
conceptualize the solution.
conceptualize the solution. You
mentioned a problem. Now, you need to
give them solutions to this. As a you
can't just mention a problem, you know,
we're an um that's very lazy with our
salah and everyone feels bad. Yeah, you
know what? I haven't been doing my
salah. You can't leave them hanging like
that. But rather now you have to give
them a solution. And the solution I
would suggest try to keep it
point-based. So, three to five points in
terms of what your solution is inshallah
is very effective. Three to five points
maximum. you go over five points, you're
going to lose your audience and not
going to retain it. Try to keep it to
three and that's perfect. People are
able to me to remember three points in
terms of that. Number four, this is very
very crucial in terms of determining a
powerful versus just an average regular
and that is the dramatic details. So
when you're telling a story, when you're
translating a verse, when you know
you're just speaking in general, try to
mention as many dramatic details as you
can. So you're talking about, you know,
giving charity. You can simply say, you
know, brothers and sisters, Islam has
legislated that we have to give our
zakat. It's 2.5%.
And this is something that is obligatory
upon every Muslim. You've conveyed the
message, right? That's it's done. It's
perfect. But you can mention my dear
brothers and sisters, I want you to
imagine you've just passed away and
you're feeling regret. What is the
regret you're feeling? Allah subhana wa
ta tells us about that regret. That
regret will be that I wish I could come
back to this world and spend some more
money. So why wait till that regret and
give your zakat now before it's too
late? So you add dramatic details, you
get the people emotionally involved and
that's what's going to make a successful
versus just your average media mediocre.
So the D is the dramatic details. And
then we get to the E which is the ending
the powerful conclusion that you want to
come with and the ending will have two
things in it. Number one is you
summarize your so you the average I
would say should be between 15 to 20
minutes. It shouldn't be longer than
that. you speak longer than that, you're
boring the people, they're going to
forget most of it at that point anyways
and you're just rambling on for no
reason. The prophetam used to keep his
very very short and his salah long. Now
I want you to think about this by salah
being long,
how long is that going to take you to
recite? Even if you elongated like you
know Abdul Bassid style in your salah 10
minutes 15 minutes that means the salah
was longer than the your should not be
longer than that right so now in our
situation where you know people don't
understand the Arabic language they're
not as moved by the Quran so I would say
elongate the a bit more keep your salah
you know a relatively long size but to
make your longer than 20 minutes you're
doing a disservice to the community
you're doing a disservice to the
community. So at the end of your
summarize the points that you covered,
right? You know what was the point of
the what was the problem? What were the
solutions? Likewise, powerful endings
always conclude with action points.
Yourba, it is imperative that you leave
with action points. Sometimes you may
not find, you know, relevant action
points in yourbas, but try to find them
anyways. So for example, you're
addressing the weakness of im. So action
points at the end of the brothers and
sisters you know what let us try to read
one page of the Quran per day right just
a simple action point like that it
doesn't necessarily address you know the
issue of iman itself but at least you've
given them something to do so now that
when they leave your like you know what
the kib gave us this advice let me try
to read one page of Quran per day we
don't realize this if people really are
like sheep if you don't tell them to do
something they're not going to do it and
that is the role of the kib that he
gives them action points to
so that people will go on and take care
of those action points as well. So those
are the ABC D and E. Who can remind me
what the ABC D and E are?
What did the A stand for? Go ahead.
Fantastic. What is the B?
Basics.
Basic problem. Fantastic. What is the C?
Solution.
Conceptualizing the solution. What is
the D?
Dramatic details. And E, go ahead.
[snorts] the ending powerful ending. So
those are the ABCD and E of the this is
not set in stone. This is what I use. If
you have your own techniques that you
can come up with and inshallah you will
come up with them as you get experience
and you'll naturally you know develop as
a speaker. Now let me conclude in terms
of tips for public speaking. Tip number
one success in public speaking comes
from Allah subhanana wa ta'ala alone.
Right? Mus Alisam he made dua for this
to Allah subhana wa ta'ala. Right? Inah
he tells us that Mus Alam he supplicated
with
the last two points. Loosen the the
knots for my tongue and let the people
understand what I'm trying to say.
Right? So Mus Alisam is teaching us a
very valuable lesson that the way that
you deliver your and people
understanding the and appreciating it is
from Allah subhanahu wa ta'ala alone. So
if someone ever tells you that you know
mashallah brother that was an amazing
never ever think that you know what that
is from my doing never it's only from
the doing of Allah subhanahu wa'ta'ala
and that is why it's very important to
keep your intentions in check number two
always prepare you know people think
that you know I've got into the habit of
giving I can wake up you know in my
pajamas change my clothes and show up on
the m it doesn't work like that people
are able to tell when you deliver a good
and a bada when you're prepared and when
you're not prepared and your preparation
isn't for the sake of the people but
it's a preparation for Allah because
this is an am right so prepare as much
as you can you know you're going to be
giving the 3 weeks from now start
preparing 3 weeks from now rather than
preparing on the Thursday night before
and you're like you know imam I'm giving
tomorrow what should I speak about don't
do that it's a disservice to the
community and it's showing that you're
not fulfilling your responsibility and
trust to Allah subhanahu wa ta'ala.
Number three, document and record. In
terms of documenting yourbas, what I
mean by this is type up yourbas. Right?
Type them up. Keep them saved. I've
created a Gmail account for myself
called lectures.navgmail.com.
Every, you know, major lecture that I
give or talk that I give, I type it up,
I save it, and I send it to myself in
case I ever need to uh reuse it again.
Or number two is that the material is
there and I can add to that material. So
next time I'm giving a talk on the same
topic, I have that material ready and I
can add to it the more research that I
do. So that's in terms of documenting.
In terms of recording, this also serves
uh two purposes. Number one is that when
you get into the public spotlight,
people are going to accuse you of saying
things. Imm you said this. You said
this. And you'll be like, no, I didn't
say that. You have your recording as
proof. So make sure yourbas are
recording are recorded so that there's
you know no one can ever accuse you of
anything and you're in the clear at all
times. Number two, the only way that you
will improve is by feedback, right? So
listen to your yourself. Share it with
your close friends that you really
really trust and get them to give you
feedback on your do
you'll continue to develop as a speaker.
And when it comes to criticism as a kib,
you have to understand there's no on the
planet that gives killerbas every week.
Every has an off week. You will make
mistakes. You will, you know, just have
a bad week. And you need to be prepared
for that. So when people say, you know
what, I I think your stunk don't take
that to heart, right? It just means next
week try even harder. Prepare even more.
you know ask Allah subhanaa tala for
more help and inshallah you will deliver
a good
number four overcoming fear people fear
public speaking more than they fear
death itself can you imagine that when
you look at the things people are afraid
of number one on that list is getting in
front of people and speaking and they
fear this more than dying subhan allah
this is just a general study that was
done so now how do you get over the fear
of public speaking. Now the only thing
that I can mention over here is two
things. Number one is sincerity. So
always rechecking your intention. Are
you delivering this for the people or
are you delivering it for the sake of
Allah subhana wa ta'ala? When you're
delivering it purely for the sake of
Allah, you're not going to fear anyone
other than Allah subhanahu wa'ta'ala.
Number two is that your first time as
sincere as you're going to be, you will
be afraid. Even though there might be
just like two people in the audience,
you're like, "How are you going to pull
this off?" In that situation, you need
to understand that this is a natural
fear. The first time you're driving, the
first time you're riding a bike, that
fear is going to be there. You give it,
you do it a second time, a third time,
that fear will naturally go away. I
remember the first time I gave a kudba
to a big audience. you know, I've been
giving in high school and in colleges,
you know, since I was in that in that
stage. But in my first year of Medina
coming back um from the Arabic
institute, I was asked to give a in
Sunnah in Montreal. Misha Sunnah, it's
like four floors and you can fit like
5,000 people in it. And I was like, how
am I going to deliver this?
And you know what? I was like, let me
prepare. I typed up my notes, have
everything prepared. I show up on the
mambber.
I saysalamu alaykum. I sit down and I
made a mistake at that time. I I enga
like gaga my audience. So I'm looking at
the floor above me, the second floor,
the third floor and there's a floor
beneath me which I can't even see. That
was a big mistake. I shouldn't have done
that. But as soon as the adan is
finished, I stand up and no words are
coming out of my mouth. And you can see
my knees shaking. Like my knees are
literally shaking and no words are
coming out till the im of the masid he
like in the he's like don't worry you'll
be okay just you know say begin and for
about 7 minutes you know 7 minutes have
gone by I'm standing [clears throat]
there everyone's looking at me nothing's
happening and I was like okay I got to
pull this off and I just read my no
engagement whatsoever just read the
didn't look at the people whatsoever and
I was like let's just get this over with
[laughter]
and that's That's how my first you know
major kotva went. Now you move you know
I would say what is that maybe 11 years
down the line uh I get invited to
Malaysia at the Islamic university there
and you have something like 16,000
people you know that are there and
rather than you know getting onto the
mud and this is an interesting
experience. The mamb had like a 100
steps going up. So it's like really
really high. Rather than getting excited
sorry rather than getting nervous about
giving the I'm actually excited the
first time around. I was like, "Wow, you
know, Allah has given me such an
opportunity to address 15,000 people.
These are like students of knowledge
that inshallah going to become duat in
their countries." That was like a a big
honor and privilege. And now that fear
is no longer there because you have the
practice, right? And you're accustomed
to doing this. So that fear the first
time is going to be there. That's
natural. And realize that the more you
do it, the less that that fear will be
around.
The last point I'll conclude with having
the highest standard possible for
yourself in delivering your right. It's
not a competition between you and other
kibs but it's a competition in terms of
you pleasing Allah subhanahu wa ta'ala.
How much can you please Allah subhana wa
ta'ala right? And this will be seen by,
you know, how engaged the audience is,
how much action they're willing to take
from your
and in terms of, you know, having a
higher standard for yourself. There's
nothing in the Sharia that prevents us
from holding papers and holding notes
while we're giving. But I would suggest
in terms of having a higher standard, if
you really want to deliver an effective,
do it hands-free, right? You shouldn't
be holding anything in your hands.
memorize your have it downpacked and
that is where how you deliver autbah. So
you prepare seek Allah's help and then
you go and give a you know that's going
to change the world. That's the attitude
that you come with. I'm coming to
deliver this cuz I'm going to change the
world with this. Hold a higher standard
for yourself and deliver like the bestb
possible.
And we'll open up the forest for Q&A now
inshallah. And go ahead.
So what about having some flash cards or
something? So like I said that's
perfectly fine in your first p couple of
I would actually suggest that have
flashcards with you have notes with you
but as you progress as a get rid of it
memorize your talks right and you know
go out and deliver that
the second
y
so have like a practice session with you
oneon one for
[laughter]
I've never done that but I would say
rather than you using myself just get a
group of friends together right just get
a group of friends together as you know
how what how do you about this idea. One
of the most difficult aspects of giving
is finding relevant examples. So
examples that people can relate to. So
when you come up with an example, ask a
group of people, okay, can you relate to
this example? They're like, no, I don't
understand what you're trying to say.
How does this relate to the topic? Try
to run those ideas off of them. So it's
not just about delivery, but it's
running ideas off of them. And should
you do this with your close group of
friends, inshallah? And I think there
was a lot of people here that if you're
interested in you know practicing your
I'm sure they they'd love to help you
out and give feedback inshallah and I'll
try to attend as many of those as we can
inshallah with nana.
Any other questions? Go ahead.
In terms of topic is it better to stay
away from tough issues and [snorts] just
concentrate on like issues or
fantastic. So in terms of detailed
issues I would say try to stay away from
them as much as possible unless there's
a necessity to do so. So for example,
you've been coming to the masid every
week and you notice that people are
always talking in the Jumba or they're
giving salams to one another during the
Jumba. So you dedicate one of your to
the etiquets of salat that's perfectly
fine. But in order to you know but using
the to teach them or to teach them
that's not what you what you should be
doing. The general rule is you're using
the to increase the iman of the people
and to remind them and you should only
be teaching unless there's like a
relevant issue or a needs to do so at
that time.
I have two questions. [snorts]
Yeah.
First, you spoke about uh having two in
one location, but you didn't speak about
the same doing the the twice, right? Are
they allowed to lead twice or what's
what's the deal?
Uh the other question is if when the
sits down in the middle of the
Can I just address the first question
first and then
Yes.
Yeah. So, in terms of uh can the same
give the twice? There's no wrong with
giving twice. So the same can't give the
issue is with the salah. What should he
do in that situation? So some of the
they allowed the imam to have a
different intention uh besides what the
followers have. And some of the imams
they said no that's not allowed. So to
be safer in the situation it's always
better if you have someone else lead the
salah if it's possible. In the situation
that you can't and you have to lead the
salah both times then I would say it is
upon the imam to make his intentions
different. So uh I'll tell you what we
do at the IASC. So we do one Juma before
the time for and one Juma after the time
for. So the the first Juma that the
gives he makes the intention as just as
prayers. So he's reading the leading the
people in prayers and then the second
Juma that comes in after the time for to
avoid all the that is the intention for
Juma itself and that's what we usually
do.
Now second question.
Second question is when the sits down.
Yeah. Uh so you mentioned that there's
an opinion that they do there was no
evidence for that. Right.
So would it be I mean if if you if the
has not
Yeah.
He's not using them but they're there.
Yeah.
And in the break he just wanted to gaze
over whatever he wanted. So that would
be
that's perfectly fine. In that break you
know a lot of the times you may even
want to drink water. You're like you
know I'm feeling really thirsty. You can
drink water. You can do whatever you
want at that time. That's not a problem.
Inshallah.
Go ahead. I I remember used to pray
and then he used to be his people.
Yeah. Pray twice.
Yeah. That was Jab and that wasn't for J
that was for. So he pray with the
messenger of Allaham. Then he'd go back
to his people. He would have the
intention of nuff prayers and the people
behind him would be praying is and
that's what the scholars use that is
permissible for the imam to have a
different intention uh than the people
praying behind him. But some of the
imams they didn't allow that they said
this was something you know exclusive to
Jabal and that you know the imam and the
people behind him should have the same
intention.
Okay
like example you see you pray the prayer
and then you see it by the praying by
himself then you pray to give like the
reward. [laughter]
So that's the hadith of uh of the
sahabi. He entered late after the salah
was finished and the messenger asked him
you know who's going to give this
companion sodak right in terms of of
praying with him. So there is that
hadith but I would say apply that very
very selectively. So for example if
someone's praying their sunnah prayers
they want to pray by themselves. They
don't want to be disturbed. However if
you know that the person is praying
their the prayers then you can join in
and there's no problem with that. But in
terms of the sunnah prayers, just
because you haven't prayed your father
and they're praying their sunnah, it
doesn't mean you should join them. In
fact, when people are praying their
sunnas, just leave them alone. That's
the the general rule.
Any other questions? Go ahead.
Yeah.
No problem.
and somebody came late and starting
right
I see that he would be distracted
because the im is already talking there
is no whatsoever
is it
yeah so the according to the majority of
scholars is sunnah it's not something
mandatory to do so if a person chooses
to sit down that's perfectly fine
inshallah however if he comes in you
know and there's still he's just doing
the at that time he can quickly pray two
rakas and start and that's the better
thing to do inshallah.
Second is regarding the the top itself.
Yeah,
we are living very stressful life. So if
if the is
not very specific subject to that we uh
people don't don't get benefit from it
right
and the problem that we have is we have
a lot of I can at least talk for myself
disease in the heart
right
and the heart gets rusty I know that one
hour per week is not enough but at least
if that hour can get you connected then
it will open your appetite to go and eat
a big sy in your own little
right no I mentioned the importance of
being relevant to the people. That's
very go ahead.
Um
being held multiple times in one
municipality. Is there not uh is this
not against the general rule? I mean
like there's I've heard of that you
cannot have Jumah without the
authorization of
right.
Right. There's the opinion that you
cannot have in one city,
right?
Right. Uh there's actually as you know
many opinions what opinion applies.
So it all goes back to the same thing in
terms of if someone's going to stipulate
if someone's going to stipulate
something then they need to mention the
proof for it. So if they're saying you
can only have one Juma per city or one
Juma per locality we will say where's
the proof for that?
there was no
that's because there there wasn't a need
for it right and there was you know a
set system in that place already but in
a situation where there is no set system
you know that doesn't apply so as the um
grew just because there was a bas
in sham right
so that's one but according to the needs
of the people so whatever meets the
needs of the people that's what should
be done inshallah
Allah Allah So I think the adan for you
ask questions.
No no no problem. I mean I thought no
one else had questions. I have until m.
So we have another 8 minutes to go
inshallah.
The you mentioned in the beginning so
the one from when he said they would
pray with the prophetam and they will go
back to theirith
of before the sun passes the season.
Yeah.
And the other of the
So the the two hadith that I mentioned
are both in Muslim the statement of
that's from the of so the one in Muslim
he Muslim actually mentions proof for
both opinions. The proof for before Zaw
and the proof for after Zawi
he was very very strict in that Juma can
only be after the time for after zawad.
So when you look at his commentary on
Sahim Muslim, he does like a a very
forceful job in saying, you know, this
was like a once- in a while incident and
not a general rule and that's when it
should be implemented when there's a
great necessity for it and as a general
it shouldn't be applied. Yeah.
Yeah. We'll conclude with that. Subhan
Allah.