Evidence for Shia Islamic Legal Questions in the Book of Sahih

As-salamu Alaikum, wa Rahmatu Allahi wa barakatu. Bismi-Llah, Al-Rahmani, Al-Rahim. Al-hamdulil-Lahi Rabbi 'l-Alameen, wa as-salatu wa as-salamu 'ala Anbiya'i Allah jami'an, wa 'ala Sayidihim wa Khatamihim Habib AIlah al-'alamin Abi al-Qasim al-Mustafa Muhammad. Wa 'ala Ahli Baytihi, at-Tayyibin, at-Tahirin, al-Ma'sumin, wa as-safwati al-khayirati min Sahabatihi al-Muntajabeen wa man Tabi’ahum bi ihsanin wa Imanin ila Yawm id-Din.

My sisters, brothers, friends, Eid Mubarak to all of you. Tomorrow, Sunday, May 24th, is the first day of the month of Shawwal 1441, and it is the day of Eid al-Fitr al-Mubarak. Congratulations to all of you who witnessed the month of Ramadan, even those who for some reason could not observe the fast, congratulations to all of you. And tomorrow we will meet you at 09:45 a.m. Pacific time, for the sermons, the virtual sermon and the prayers of the Eid al-Fitr online, InshaAllah. My friends, we have been doing these sessions and this series for some time and I would reiterate what I have been saying for some time for the last three or four weeks, that the reason for this discussion and this research is to have a better understanding of our Islamic history, is to have a better understanding of our Islamic legal system, is to discover our books, what is inside the books, on both sides, on both wings of Islam, to educate ourselves, to learn more, to be in a better position.

Because God says: "Qul hatu burhanakum in kuntum sadiqin (2:111)," God says, when you say something, you need to bring the proof. It has to be supported by proof, by evidence. And we must, I would reiterate and say, we must the Shi'as and the Sunnis, remain United, harmonious, working together, living together, respecting each other, listening to each other, visiting each other, praying in each other's mosques, standing shoulder to shoulder in all the mosques throughout the United States and Europe and the whole world being United. Because we have only one enemy and our biggest enemy is the prejudice, is hate, is discrimination, it is sectarianism is stigmatism. When we stigmatize one group as being non Muslims, we excommunicate them, we kick them out of religion. This is our biggest enemy, our biggest enemy is ignorance, our biggest enemy is intolerance when we do not respect each other.

A few days ago, my friends, a young lady at the age of 19, from a Lebanese background by the name of Ayah Hashem, was murdered in cold blood in a Blackburn, United Kingdom. So a group of people decided to launch a "Go fund me" account for her to help her family. And they sent their donations but later on they realized that she comes from the background of Ahl ul-Bayt. She follows the tradition of Ahl ul-Bayt. So they refunded their donations, they retracted, they judged her because she follows a different madh-hab, a different school of thought. And that is more painful, more tragic, my friends than the murder itself, because she is a human being, she is a Muslim and she deserves respect. She deserves defense, she deserves solidarity her family deserves our solidarity. We should not divide people along sectarian lines.

My friends, schools of thought are mere different approaches, different fiqh juristic, theological ideological approaches to Islam, different understandings of Islam my friends. The four madh-hahib in the Sunni tradition, sometimes they differ among themselves. They differ in the fatwa, in the religious edict, they differ in their opinion, they differ in their judgment but they are still working together. In the Ja'fari Imami tradition, the Ahl ul-Bayt tradition of Islam, the Fuqaha, the Jurist sometimes they have different approaches and different fatwas and different verdicts but they belong to the same group. So these five Madh-hahib, the Hanafi, the Maliki, the Shafi'i, the Hambali, the Imami, the Ja'fari, they have to work together these are different approaches.

Our job is to investigate, our job is to read, our job is to cross examine, to find the best answer, to find the best approach. Our job is not to fight among ourselves, our job is not to sow the seeds of hate and division in the umma: "Inna hadhihi ummatakum ummatun wahida. Wa ana rabbukum fa a'budoon (21:92)." This is one community I say this many times, I said it many times and I will keep saying it because I believe in this. I sincerely, earnestly believe in what I am saying. I am being very open and very honest. Shi'as and Sunnis are brothers and sisters, brothers and they would remain brothers and sisters and nothing should divide us. We respect each other, we are one family we are one family. If there is something wrong, then that wrong should not reflect on our relationship today. God says "Fastabiqu al-khayrat," (2:148 & 5:48). Work for goodness, work to support each other, work to understand each other, not to marginalize, not to excommunicate.

It was very sad, very shocking when I read, I could not believe it, that in Europe, in heart of Europe, this is the United Kingdom. This is Great Britain where Muslims make about 5 million people there. They refunded their donation because she is a Shi'a Muslim, she is not a human being, she is not a victim of hate? You know, our enemies are going to rejoice when they hear this. It will hurt God, it will hurt the Qur'an, it hurts Prophet Muhammad, it hurts all of our imams, the companions of the Prophet. When they hear that Muslims after 1400 years are not supporting each other, are stigmatizing each other, this is very damaging we have to be careful.

Tonight, my friends, is the last session in this beautiful Ramadan of 1441, which really was the most beautiful for me at least, the most peaceful Ramadan. The last night of this series, maybe in the future we can continue but as I said it should be a ground for unity and more understanding, not division. This is not our intention to divide ourselves, but to understand ourselves. Tonight I would like to speak about some legal issues in the school of Imami school, the Ja'fari school, that we find the evidence for them in the books of Sahih, in these six important books of Hadith in the school of companions and the school of the Caliphs.

Beginning, let us begin of course, we cannot cover everything. I have limited time, okay. And I do not want to take your time much because the attention span is not more than 20-25 minutes max nowadays, so I want to respect your time. Otherwise I have lots of things to say, lots of things to mention. These discussions are endless my friends. When I bring these books, it does not mean that I, or scholars, believe in the authenticity of everything mentioned here. Maybe in the tradition of the companions, they believe in the authenticity of the six books.

But in the school of Ahl ul-Bayt, we say the report, the ruwayiah, the Hadith depends on two things. On the content, is the content in conformity with this book with the Qur'an or not? If it is in conformity with this book, then we accept it. If the content of the Hadith conflicts with the Qur'an, then we cannot accept the Hadith, this is number one. Number two, the chain of narrators, are they credible? Are they reliable? Do they have good character or otherwise? So, when I bring this, my opinion is that some of the narrations definitely are right and authentic and the Prophet did say them because we examined them, we put them under microscope, very close examination. Others, however, are not they are not authentic you can tell they are not authentic because they conflict each other. Sometimes the Hadith in the same book you have two Hadiths conflicting each other.

So here, let us go to As-Salatu 'ala an-Nabi, page 274. How do we send Salat salutations upon the Prophet, salla Allahu alayhi wa alihi wa sallam? What should we say? Should we say: "salla Allahu 'alaiyhi wa sallam" or "salla Allahu alayhi wa alihi wa sallam"? Should we say salla Allah 'ala Muhammad only? Or Muhammad 'alayhi as-salat wa as-salam only? Or we should say "salla Allahu alayhi wa alihi wa sallam"? It is a big deal, my friends, it is a big deal. It makes a big difference because the Prophet says, when you mention me, do not leave my family out. "La tusallu 'alaya as-salat al-batra'", do not send an amputated incomplete salutations upon me. They said: "wa ma as-salatu al-batr'a", what do you mean? He said: "an tusallu 'alayha, wa tatruku ahli". You send your salutations upon me and you forget about my family.

So a group of people come to the Prophet and this is in Sahih al-Bukhari my friends, Kitabu Al-Anbiya'. Let me show you two places in Sahih Al-Bukhari or more than that, more than two places. Kitabu Al-Anbiya', Hadith 3370, this is Sahih al-Bukhari. Qulna ya Rasul Allah, kaifa as-salatu 'alaykum Ahl ul-Bayt? Fa inna Allaha qad a'llamana kaifa nusallim. We know how to greet you, we say As-salamu alayka ya Rasul Allah, but how do we send our Salawat, prayers upon you? Qal, salla Allahu alayhi wa alihi wa sallam: Qulu Allahumma salli 'ala Muhammadin wa 'ala ahli Muhammad, kama sallayta ala Ibrahima wa ala ahli Ibrahim, innaka hamidun majeed. Allahumma barik ala Muhammad wa ala ahlih Muhammad, kama barakta ala Ibrahima wa ahli Ibrahim. Innaka hamidun majeed. This is number one.

Then we go to 407, another Hadith. Ya Rasul Allah, amma as-salamu 'alaika faqad a'rafna. Again, Sahih Al-Bukhari Kitabu Al-Tafsir in Sahih al-Bukhari, they said ya Rasul Allah we know how to greet you, to say Salam to you, but teach us how to say Salawat upon you. The Prophet says, salla Allahu alayhi wa alihi wa sallam, qala: Qulu Allahumma salli 'ala Muhammadin wa 'ala ahli Muhammad, kama sallayta ala Ibrahima wa ala ahli Ibrahim, Allahumma barik ala Muhammad wa ala ahlih Muhammad.

Another Hadith. The narrator of that Hadith is Abu Sa'id al-Khidri, qulna ya Rasul Allah hadha at-taslim fa kayfa nusalli 'alaik? We know how to greet you but how do we say salawat out upon you? Qal: Qulu Allahumma salli 'ala Muhammadin 'Abdika wa Rasulik, kama sallayta 'ala ahli Ibrahim, wa barik 'ala Muhammadin wa 'ala ahlih Muhammad. And then, 'ala Muhammadin wa 'ala ahlih Muhammad. Do not leave them out, do not leave the family of the Prophet out.

Let us go to Nisai 2171. Nisai is almost the last book, the one before the last, 2171. And this is Kitab un-Nisai, Al-Imam An-Nisai, Bab kayfiyat as-Salat 'ala an-Nabi, a chapter that teaches us how to send Salawat upon the Prophet. Qila li an-Nabi, umirna an nusally 'alaika wa nusallim, fa amma as-salam fa qad 'arafna. fa kaifa nusalli alaik? Qala qulu Allahumma salli 'ala Muhammadin kama sallayta 'ala ahli Ibrahim allahumma barik 'ala Muhammdin kama barakta 'ala ahli Ibrahim. Then he comes here: Allahumma sali 'ala Muhammadin wa ala ali Muhammad. Then it comes here, qulu, the Prophet says, Sallu 'alaya wa ajtahidu fi 'd-du'a, send your salawat upon me and strive in your prayers. So when you begin your prayers, begin it, begin the prayers by saying: Allahumma salli 'ala Muhammadin wa alih Muhammad, according to him, to the Prophet. Wa ajtahidu fi 'd-du'a wa qulu Allahumma salli 'ala Muhammadin wa 'ala ali Muhammad. Wa 'ala ali Muhammad, this is Kitab an-Nisai. We have Abu Dawud but I think these ones are enough. So now we know how to greet the Prophet. Whenever you greet the Prophet, please remember, according to the Prophet and according to the books of Hadith, say Allahumma salli 'ala Muhammadin wa alih Muhammad. Do not separate between the Prophet and his family.

The second mas'ala the second question is, why do the followers of Ahl ul-Bayt use the turbah? Turbah is the dried clay, you see it in the mosques. Where does that come from? Again, it comes from the Prophet, peace be upon him. And it is mentioned in the books of Sahih, my friends. The Prophet first of all said: "Ju'ilat liya al-ardhu Masjidan wa tahura", the land has been made for me, a place of prostration and purity, meaning that I prostrate, I practice prostration on the land, on the ground, on the earth, the ardh. Ardh means the dirt, means the sand, means the stones, the natural and natural materials, these are called the earth. So dirt, dust, stones, sands, these are the earth and the natural materials. So when we put our forehead, it has to be there.

Two wives of the Prophet say that the Prophet, when he used to pray in our rooms he would use the Khumra. Khumra means my friend, has two meanings in the language: either the dry clay, the dry dirt is called Khumra or the straw, the straw, the piece of straw mat, also called Khumra in the Arabic language. When we come to Sahih Al-Bukhari and Sahih Muslim and other books, we find that the Prophet used to put his forehead on these, on the Khumra, whether in his mosque or in his house. Whenever he did his prayers, he did not put his forehead on the carpet, because according to him, it is not allowed to put the forehead on what is edible and what is worn, 'ala ma yu'kalu wa yulbas. It should not be put on these.

Imam as-Sadiq was asked why, he said, because people are attached to the dress, to the food, to these materials. And God wants you at the time of prostration and sujood, because it is the most beautiful time, the most beautiful moment of the prayers, a moment of dedication, absolute dedication, absolute humility before God. God wants you to put your head on dirt as a gesture of humiliation. And therefore, let us go and see where does Bukhari say that?

So this is Sahih Al-Bukhari again, this is page 33, Bab As-Salatu 'ala Al-Hasir. He dedicated a whole chapter, Bukhari, to say that the prayers of the Prophet was done and performed on the straw mat, not on carpet. At that time, they did have carpets, my friends, carpets were available, floor covering was available. But the Prophet did not cover the floor of his mosque except with dirt. And I am going to show you, when the rain pours down, that dirt is turning into mud. And then you can see the traces of mud on his forehead, on his nose according to these folks. So this means that nothing separated the forehead and the face of the Prophet from the natural Earth. No carpet, no clothing. Yes, in some cases the Sahaba say when we used to pray and it was boiling, very hot and we could not put the forehead on the pebbles of the mosque. We put our dress, to avoid the heat, to avoid the burning of the pebbles, and that is exception. But in normal circumstances they would put their forehead on the earth itself, on the dirt of the mosque, on the sand of the mosque, the pebbles in the mosque.

Where is it? It is here: a'n Anas ibn Malik. He says the Prophet one day prayed in our house. My grandmother asked him to pray, to bless our house. Fa ja'na fa qumtu ila hasirin lana qad iswadda min dhul ma lubis fanadhahtuhu bi ma'in fa qama Rasul Allah wa safaftu ana wa al-yatim wara'ahu fa salla lana Rasul Allah rak'atayn thumma insaraf. This is outside his mosque. Then Maymuna, the wife of the Prophet, qalat kana an-Nabiyu yusally 'ala al-khumra. The Prophet used to pray on Khumra and Khumra my friends again, either the dry clay, the turbah, or it is a piece of straw but it is not the carpet, it is not the clothing, this is 33.

Let us go to 64. There is another Hadith in 64, yes. Wa kana saqful al-Masjid, here it tells you when the rain was pouring down and the Prophet used to do the prayers inside his mosque, Masjid an-Nabi in Medina. Then you could see the forehead of the Prophet and his nose was mixed with mud, the mud of the mosque. Wa kana saqful al-Masjid jaridun nakhl, wa ma nara fi as-sama' shayin fa ja'at kaza'tun fa umtirna fa salla bina an-Nabiyu, salla Allahu alayhi wa alihi wa sallam, hattaa ra'aytu athra at-tini wa al-ma'i 'ala jab-hati Rasuli Allah. I saw the trace of the mud of the mosque because the Prophet puts his forehead on the ground. I saw it on the forehead of the Prophet, "wa a'rnabatihi", arnaba is the tip of his nose. So this is one Hadith.

By the way, in the same page, Kitabu Al-Adhan, Bukhari says, on behalf of one of the companions of the Prophet, that I prayed behind Ali Ibn Abi Talib, sallaytu ana wa Umran salatan khalfa Ali Ibn Abi Talib. Fa kana idha sajjada kabbaru, wa idha rafa'a kabbaru, wa idha nahadha min al-raka'atayn kabbar, falamma sallama akhazha Umranu bi yadi fa qala laqad salla bina hadha salatan Muhammadin, salla Allahu alayhi wa alihi wa sallam. Laqad dhakkarani hadha salatu Muhammad. He says we used to pray behind Imam Ali and this is a companion. When we finished the prayers, he took my hand and he said he prayed exactly the way Muhammad prayed for us during his time. And between Imam Ali and the Prophet, when Imam Ali became caliph was about 25 years. So Imam Ali was performing the prayers exactly according to the Prophet.

Let us go to Muslim 780, and see what Muslim says. I cannot cover all the Hadiths. This is 780. Again, this is Muslim, Al-masajid, the chapter on mosques, haddathatni Maymuna zawj an-Nabi, qalat kana Rasul Allah yusalli wa ana hida'ahu wa rubbama asabani thawbuhu idha sajad wa kana yusalli 'ala khumratin. The Prophet used to prostrate on Khumra. Either the dry clay, as I said, the dry dirt, the turba or the straw mat, which is the followers of Ahl ul-Bayt they do both. If you have dirt, you prostrate on dirt. If you do not have, you can bring the straw mat and pray on it.

Another Hadith A'n Abi Sa'id Al-Khodry: fa wajadahu yusalli 'ala hasirin yasjudu 'alaih, He saw the Prophet praying on straw mat, he prostrate on straw mat. Another hadith, wa kana busatuhum min jaridin al-nakhl. The carpet was made of palm leaf. So it was not made of threads or clothes or cotton. It was made of palm leaf, which we can prostrate because nobody eats it, is not edible. So you can prostrate on palm leaf on any tree leaves. Fa qumtu ila hasirin, again another hadith here speaks about khumra. And then there are in Nisai in Abu Dawood, which I really do not have time.

Let us go to combining the prayers, my friends. The Holy Qur'an speaks about five daily prayers. But these five daily prayers, they fall into three main categories, three times the Qur'an speaks about these three main categories. Number one, Surat Hud, verse 114: "wa aqim as-salat tarafay al-Nahar wazulfan min al-layl. Inna al-hasanat yuzhibna as-sayi'at dhalika dhikra li 'dh-dhakrin" (11:114). Establish the prayers at the two ends of the day. The two ends, one end is the fajr, the second end is the dhuhr and 'Asr because the time is shared between them. One time is fajr, the dawn, the second end of the day is just before sunset, which is the time for dhuhr and asr, so these are two timings. The third one was: Wazulfan min al-layl and part of the night. So we have five daily prayers, do not get me wrong, but these five daily prayers, they fall in three categories. One is fajr, the second is noon and afternoon, the third is sunset or after sunset, and the night prayers. These are five daily prayers. This is Surat Hud.

Let us go to Surah al-Isra' or Bani Israel and that is chapter 17. Suratu al-Isra 78, "'aqim as-salata li ad-duluk ash-shamsi ila ghasaqi al-layli wa Qur'ana al-fajri inna Qur'ana al-fajri kana mash-hooda' (17:78). Oh Muhammad, establish the prayers from Duluk. Duluk is the noon. So this is one time, aqim as-salat li 'd-duluk al shams. Duluk when the sun is in the middle of the sky, this is Duluk and this is the share time of noon and afternoon Dhuhr and Asr. Ila ghasaqi al laayl the second time, ghasaqi al laayl the dusk, which is the share time of Maghrib and I'sha. The third one, wa Qur'an al Fajr is the Fajr prayers. So three main timings.

Go to chapter kaf, surat Kahf, chapter 50, verse 39 it says: "fasbir 'ala ma yaquluna wa sabbih bihamdi Rabbaka qabl dulu' ash-shams wa qabla al-ghurub" (50:39). Sanctify, these are reference to the three main timings of the canonical and daily prayers three main timings. One, qabl dulu' ash-shams before sunrise, which is Dawn, Fajr wa qabla al-ghurub before sunset, which is the time for Dhuhr and Asr. "Wa min al-layli fasabbihu wa adbara as-sujud" (50:40). And then Maghrib and Isha. So these are three main timings.

Now, did the Prophet combine the prayers? Yes, he did them individually and he did them combined. And Sahih Al-Bukhari States that, let me show you where it says in Sahih Al-Bukhari page 45 in my book here, page 45. Hadith 543 Sahih Al-Bukhari Kitab Muwaqeet as-Salah, the book of the timing of the prayers. A'n ibn Abbas a'n An-Nabi salla bi 'l-Madinati, he was in Medina, he was not traveling. He did: saba'an wa thamaniyan adh-Dhuhr wa al-A'sr wa al-maghrib wa al-I'sha. So he did the 8th thaman, means the noon and afternoon, each one is four, so four plus four is eight. He did them together and then after that he did the seven, seven means three maghrib and four I'sha in Medina. In page 46, if you go again, salla an-Nabiyu saba'an jami'an wa thamanian jami'an, the Prophet did the salat, he combined them, he combined them. He combined Dhuhr and Asr together and he combined Maghreb and Isha together in Medina.

Now, the ruling among the Muslims that you may combine if you are in state of rain or fear or traveling. But the Hadith says the Prophet was in Medina. And then let me show you what Muslim say. Muslim elaborate further on this. 778. It is very important to see the page, this is Muslim Bab Al Jam' Bayn as-Salatayn fi 'l-Hadhir. Muslim is very explicit, very plain he says combining the prayers while you are not traveling. Now, if you travel definitely we combine, Sunnis and Shi'as combine. If there is rain, you may combine according to Sunnis and Shi'as. If you are in state of fear, you may combine. But here, Muslims says the Prophet did combine Dhuhr and 'Asr together with no state of fear, no state of traveling, no state of rain. Salla ar-Rasul Allah adh-Dhuhr wa al-'Asr jami'an, wa al-maghrib wa al-'isha jami'an fi ghayr khawfin wa la safar. He was not in a state of fear, he was not traveling.

Then he was asked, fa sa'altu sa'idan lima fa'ala zhalik? Why did the Prophet combine Dhuhr and Asr together? He didn't separate them. He prayed one after the other. Why did he combine Maghrib and I'sha together and he is in Medina, he is in his mosque, there is no rain, there is no state of fear, he was not traveling. Listen to the answer, listen to the rational answer, logical answer of the Prophet. When he was asked, fa qala arad an la yuhrija ahadin min ummatih. He did not want to create difficulties for his community, for his Ummah, for his nation. Meaning one day time comes where people really cannot pray five times, each one its own time. They leave their jobs, they have to have clean dress, they have to be on state of purity wudhu. Sometimes they are working, people are not working from nine to five, sometimes they work more hours, it is difficult.

Maybe one day the Mosque in Medina, downtown Medina, people live around the most. They do not have to drive, they can go back and forth to the mosque. But nowadays, my friends, I know many people do not pray because they say it is too difficult. I do not have time for it, I have to leave my job. So the Prophet made it easy for us 1400 years ago. He said, you can combine. Yes, if you stay at home, you have nothing pray, each one separate from the other. But when you are working, when life is busy, you are always on the run. So you may combine dhuhr and 'Asr together. And then when after sunset, you may combine maghrib and I'sha.

Again the Hadith says here, jama'a Rasul Allah, jama'a, he combined, jama'a bayn adh-dhuhr wa al-'asr wa al-maghrib wa al-isha bil Madinah. He was in Medina, he was not traveling. Fi ghayri khawfin, he was not in a state of fear. Wa la matarin, there was no rain, there was no rain. Again, the Prophet and then Ibn Abbas was saying to one companion, La umma lak atua'limna bi 's-salat, that person who asked him was not the companion of the Prophet. Ibn Abbas was a companion of the Prophet. So Ibn Abbas telling him, you teach me about the prayers. Kunna najm'au bayn as-salatayn 'ala ahdi Rasul Allah salla Allahu 'alayhi wa alihi wa sallam. He says we used to combine the prayers during the time of the Prophet salla Allahu 'alayhi wa alihi wa sallam.

As I said, Islam is religion of ease, not difficulty and God wants you to pray. He does not want you to run away from prayers. "Yurid Allah bikum al-yusra wa la yuridu bikum al-u'sr" (2:185). God intends every facility for you, every ease for you. God knows a time will come that sometimes people cannot afford praying the five daily prayer separate. So you may pray the Fajr at its own time between dawn and sunrise. Then the second time the Duluk, when the sun in the middle of the sky, you may do dhuhr, followed by Asr and you may do the Mahgrib and isha. Mahgrib perform the Mahgrib at the time of sunset, followed by a isha, "yurid Allah bikum al-yusr" (2:185) and I said the Qur'an mentions the three main timings of the prayers.

My friends, we enjoyed a beautiful time with you. If there was any deficiency or mistake, I bare the responsibility. Not the school of a Ahl ul-Bayt, not our imams, not the Imamiya tradition, not the Ja'fari tradition. If there is any deficiency shortcomings, I am the reason for it. I am not perfect. I am trying to share what we have in these books with you, my friends, during the holiest month of the year, during the month of education.

The month of Ramadan is not just for fasting it is for education, for learning, for discovery, for self realization. To know the map of our journey in this life, to know what path we should really follow, to make sure that what we are doing, whether it is fasting or prayers or Wudhu, or any act of worship is correct, is according to the Prophet peace be upon him is according to the book of God. If I stay alive, InshaAllah, I will share with you many of these discussions inshaAllah.

But most importantly, my friends, we have to maintain the spirit of unity, the spirit of respect. Respect is important. We Muslims are one family, today we have 1.3 billion Muslims worldwide. They are one family they are brothers and sisters. Prepare for the Eid, virtual eid prayers tomorrow, Inshallah. We begin the Dua at 08:45. A.m. Dua an-Nudba takbirat of the eid al-fitr begins at 9:05 Pacific time, followed by the salat Salat ul-eid and the two short sermons. Now the salat, you may do it at home, you may follow us, but not in Jama'a. Your niyat, your intention has to be Furada, singular. You may follow our recitation it is called Mutaba'a, not jamaa'a. Jama'a when we stand together, but when you follow the television, the Imam on television then you do the salat furada individually at home inshaAllah.

Eid Mubarak to all of you. Zakat ul-fitr tonight you take it out, you separate it from your money, put it aside and you send it tomorrow. You can also send it electronically if you can not leave your house. Go to the website of your Mosque and you can find Zakat ul-fitr and click at that one. It is $15 per person.

May Allah accepts our deeds, may Allah accept our fasting. May Allah forgive us, our sins and our shortcomings. May Allah grant us the paradise and Jannah Insha'Allah. Wa as-salamu alaykum, wa rahmatu Allahi, wa barakatu.