So just to jump right in, I know there's been a change to the Isha'at time, so it's at 8.45 in just a couple minutes earlier, so that we respect the Salah and give people time to make the Jama'at. So to jump right in, two weeks ago we started the class, we talked about rights of the parents and the subject and how Allah Subh'anaHu Wa Ta-A'la presents it in the Qur'an in this link to Imam. We spoke about the hadith of the Prophet Sallallahu Alaihi Wasallam and the importance of the righteousness of the parents and the hadith about Fafih Imam Fajahid. We discussed that last week about the man coming to the Prophet Sallallahu Alaihi Wasallam and asking him to be with him, to make Hijrah, to pledge allegiance, to find jihad with him and yet he told him, or either of your parents alive, we discussed that and the importance of it. And then we ended on the discussion of how to speak with them. So in the Qur'an, Allah Subh'anaHu Wa Ta-A'la tells us to speak to them in an honorable speech. What is the definition of that? We mentioned the Tabiri scholar Sa'id al-Mursayyib who said that it's like to speak as a meek slave Sa'id was committed a crime with his harsh and majestic master And then I went into the discussion of advice but before that, let's talk a little bit about the word Uff. So as I mentioned, one of the group of ayahs that we can work towards memorizing and already memorized them is the ayahs in Surat al-Israah 1723-25 It's in just three ayahs, it really sums up the essence of the respect and the honor of the parents. And so one of the things that are mentioned in that Qur'an, or in that ayah is that we should not say Uff to our parents. Now the word Uff, it was a word that the Arabs had used to signify disgust, like Uff. I don't like that. And it's carried over still in modern days. Arabs still use that. In fact, there's other cultures as well that use that as well, right? They'll say Uff, I believe in Urdu-speaking cultures. They say Uff. Are there any like in Afghanistan where they say Uff? Yeah, so it's pretty much a universal word. So that's one thing to note, the actual word Uff. But it's also, it's not just the word Uff. So for, especially our children now who are growing up in a society, or even if they grew up in a society where they say Uff, the principle behind Uff is anything to signify disgust towards your parents. So what would be an example, like in our situation here living in America, what is a way that a person signifies disgust? What is a sound or a word that they make? Whatever. Whatever, right? Now whatever is even actually whatever, three syllables, Uff, it's just one. So whatever is actually, it takes a little bit more energy to say. What's something that's even a little bit less? Cheese. Cheese, right? Or whatever. And even that we should remind ourselves and other people that where does that come from? Where does people when they say cheese, where does that come from? Jesus. Jesus, right? And we have respect for Isa A.S. and all of the Prophets. When we say their names we say A.S. with them. So we're not going to shorten their names and we're not going to say them when, you know, out of disgust. You know, even though they're not disgusted with the Prophet, the fact is you don't want to mention that Prophet's name in a state when you're in a state of disgust. In fact the Prophet Sallallahu Alaihi Wasallam, he told A.S. and he said, I know when you're angry with me. And how did he know that she was angry with him? How did she know? How did he know? She wouldn't take his name? She wouldn't say his name. If she wanted to swear, she would say, By the Lord of Ibrahim. But when she wanted to make a Qasim or an oath for emphasis and she wasn't, you know, just upset with him, she would say, By the Lord of Muhammad. So he picked up on this that she and she said, You're right. I didn't, I never wanted to speak your name when I'm feeling anger towards you. The name of Muhammad Sallallahu Alaihi Wasallam. And you know, in a lot of cultures, and this is across the Muslim world, there's Ahadith, the soundness of those Ahadith we can discuss it, but the Ahadith talk about encouraging people to name people by the name Muhammad. Now, regardless of the status of that Ahadith, the end result is how many Muhammads do we have? Muhammad is Ahmad. In fact, I joke, if you're in a Muslim country and you're trying to call somebody, just say, Muhammad, Ahmad, you know, a few different of the common names. But one of the things that I found is that Muslims will have Muhammad or Ahmad very frequently as a first or middle name. How many people have met a brother, and for years they call them by a name and then they realize his first name is actually Muhammad. Anybody ever have that experience? And so you're like, oh, your name is but so they'll give the name Muhammad so that they get that honor of having the name of Muhammad in their household and yet growing up, they won't use it. And I think it's out of Eda because you could imagine a parent, if they get mad at their son and there's like, you know, it's better to say something like, you know, Ahadith instead of like in that state to yell at the child with the name Muhammad. Now, if you have a child who, and I'm not saying it's Haram, nobody's saying that. It's just you see this etiquette, this edad with the name of the Prophet, sallallahu alayhi wa sallam, in speaking to him and then starting with, inshaAllah, the Allah. Okay, so other things that we find like, just that sound, right? Or rolling your eyes, right? People roll their eyes. So any little action to signify disgust or frustration with the parents is Haram. Because the Quran says to not say even uf to them. And in explaining this, the Prophet Muhammad sallallahu alayhi wa sallam said in Ahadith, that لو علي م الله هو شيء ادنا من uf, if Allah subhanahu wa ta'ala knew of a word and Allah subhanahu wa ta'ala as ilm encompasses everything, if he knew of a word lower than uf, لَلَهَا عَلَى he would have mentioned that. But because amongst the Arab, the least like the baseline, the last of the things that could be said, the most basic was uf, that's what he said as prohibitive. Don't even say that to them. Now, one of the things they mentioned when they discussed the surah, there's a concept that not everything is mentioned in the Quran. So we're talking about the rights of parents. There's Allah subhanahu wa ta'ala ever in the Quran say don't hit your parents in the Quran. Those of you who have read through it or heard it, have you ever heard a discussion like an ayah in the Quran that says don't hit your parents? It doesn't. And it doesn't need to. Because it's min ba'bi ola. If Allah subhanahu wa ta'ala told us that saying uf to the parents is haram, then everything else, in speech and in action, is min ba'bi ola. Even more, like if I tell a person don't step foot in that house. If I said just don't go to the house. And they're like, well what about the bathroom? Can I go to the bathroom? Like well I already told you don't go to the house. And so, well what about the bathroom? Well you have, you know, it's implied that the things that are even worse we should not do them. Another very interesting hadith about the word uf is the Prophet sallallahu alaihi wa sallam said that on yom al qiyamah a person will come to have their beads weighed out and they'll weigh out all of their good beads on the scale of good actions and then the angels will bring one little piece of paper that they wrote down uf just once and they'll place that statement of uf on the scales and it'll outweigh all of that large amount of good beads. The large amount of good beads. So this is, he's showing us even though this is the the least thing that we can do to disrespect our parents but even in that it's a big deal. And so this is especially important in modern culture where the respect of the parents is being lost. And one of the signs of the day of judgment is the intishal of rogu that disrespect of parents in all of its forms from those extreme cases that we hear about people who do things to their parents and wind up in jail to people just speaking to their parents calling them by their first name saying uf and doing this publicly and nobody even batting an eye about this type of disrespect. Now this doesn't mean that we don't as children speak up to our parents if we think that there's a need to it. It doesn't mean that we create an authoritarian system where like, hey, you can't say anything to me because any back talk to me is uf. In fact tonight in the Harapa what we're doing with the boys is we're going through Surah Anbiya. Not all of the Surah Anbiya but one of the main purposes of the boys Harapa is to instill in them the values of how to be a man. Now what greater role models on how to be a man than the prophets and now what a greater role model amongst them than the Prophet Muhammad SAW. So we're going through the seer of a few of the prophets and we chose Surah Anbiya and we decided to go through the prophets that Allah SWT had mentioned in Surah Anbiya rather than all 25 that are mentioned in various portions of the Surah and to go in the order that Allah SWT mentioned them not in chronological because I was actually suggesting okay we're going to go in chronological order and somebody else said well if we're going to use Surah Anbiya as the baseline let's go in the order because there's there's always a secret to why Allah SWT is placing things in a certain way in a certain order in that and there's a wisdom. So we went and tonight they're discussing the story of Ibrahim A.S. and specifically when he spoke up about the idols so the skill that we're teaching him is to be able to speak up and be assertive when you see something wrong just like Ibrahim A.S. saw something wrong and he spoke up that you should also do that as well and in preparing the curriculum to train the counselors for tonight's session as they're working with the young men and the boys one of the things that it talked about is as parents you should encourage we should encourage our children to speak up but to do so in a respectful manner and so they mentioned there's three types of the way people deal with situations when they feel wronged or they feel that something is wrong they either go quiet just silenced or they speak aggressively and out of anger so it's either passive or aggressive or sometimes people do passive aggressive but the skill that we're encouraging them is to be assertive so say what you need to say but do it in a respectful manner and this is in another section of the Quran we've seen one of the Sahaba who became Muslim and his mother told him this was in the Mecca period his mother told him if you don't leave Islam well actually she ordered him to leave Islam and what she did she did it just the son of Mecca and has anybody been to Mecca in December in December like in the wintertime isn't it hot in December so imagine how hot it gets in the summertime so now I don't know what time of year this occurred but we know Mecca is always hot so she said I'm going to go out into the sun and I'm not going to seek any shade on my head I'm not going to comb my hair I'm not going to drink any water I'm not going to do anything I'm just going to sit out in the sun until either I die and that's going to be a miserable death right or you leave Islam and so this Sahabi was there was ayah that were mentioned about that that in jahadak if your parents strive to try to get you to do shirk with Allah what did Allah Subhanahu Wa Ta'ala tell us to do don't obey them and then what? what? in jahadak don't do shirk with them so don't obey them don't obey them and speak to them the Qura and Kareem that we were talking about speak to them in a nice way and so just look at the look at the the the mubadah of the situation this is not a situation where the parents are just giving them bad advice or even telling them to do something haram this is the parents are telling them to do the worst thing and in jahadak it didn't say if they just tell you if they're really striving if they're struggling to get you to do shirk don't obey them but speak to them kindly and befriend them in a good manner so this is so and we find in the Quraan and Muhammad Mollut mentioned this also in the way we call out to our parents so there's two stories stories in the Quraan where ya ebati is used what's one of what's one prophet who called out to his father and said ya ebati Sayyidna Ibrahim a.s. man not Ismail did the Ismail say if I'm not your mom they're in Ismail okay so ya okay there's also three and then Ibrahim and Ismail and Yusuf a.s now in the case of Ibrahim speaking to his father look at who he's talking to Yusuf a.s speaking to his father Yusuf a.s is al kareem al kareem al kareem as the prophet sallallahu alayhi wasallam called it the honorable the son of the honorable the son of the honorable his father is Yaqub a.s whose other name does anybody know Yaqub's other name Israeem and so this is talking about respecting the names of prophets so even though the country that we all know and I can't say love but the country is called Israeem some of the modern alama have said you should be very careful about cursing Israeem right even though because in their heart and the way it's used we understand we're not again we're talking about Edda we're talking about just to have Edda of the name of this prophet whose name was Israeem if you're going to curse the country you know don't don't put the curse and the name of that because it's a name of a prophet Israeem is the name of Yaqub a.s Yaqub was a prophet his father Ishaq was a prophet and his father Ibrahim a.s was a prophet but when Ibrahim Yusuf a.s he's a prophet speaking to his prophet he says ya abateen when Ismail who's a prophet is speaking to his father who's a prophet he says ya abateen and when Ibrahim a.s is speaking to Israq who is an idol maker and has called him to leave Islam and to worship idols and not only called him he says if you don't do this what am I going to do to you I'm going to throw stone I'm going to stone you in fact that portion of the story with the younger kids we took it out we just said you know because you can imagine like the first graders the fathers telling the son if you don't leave Islam you know so we said okay we're not denying it we're just delaying that to a later in time but look at the status here is a prophet speaking to Asa who's an idol worshiper calling him to kufr and ship and he say ya abateen oh my father the same word that the other two prophets spoke to their fathers who were prophets and so this is how even in the worst scenarios we still maintain all of the adab and all of the ihtiran all of the respect and all of the etiquette with the parents so that's a little bit about uf and to and to get it off of our off of our tongue I'll tell you a funny story in Mauritania when I studied there they said there's a place in the capital city called suk uf the marketplace of uf I said why is it they said because they said that's where they have a fish market and all of the the fish and the rotting fish and so it stinks so one time I got out of a taxi and I didn't know why I was in the market but as soon as I stepped out that smell hit me and I was like uf I was like oh this must be the place and it was suk uf so last week we talked about giving advice to the parents in both deem matters and dunya matters but to lower the wing of humility to them that even if they're doing something haram that we should we should advise them but unlike other people that we can we can mention it even if they get angry with our parents we should take a little bit more care as imam manid mentioned when he was asked about this question do we do anru bin ma'ruf anuhi anunka to our parents if we see them doing something wrong he said yes but lower as the ayah says lower the wing of mercy basically be humble when you do that and also to teach them and then not to raise their voice not to raise your voice above them not to raise your voice above them not to talk about al-sulta arihi ma'ruf and then muhammad ma'ruf says two things to not raise our voice above our parents or to our parents speak respectfully and then to not call them by their first name to not call them by their first name so to use things like baba dad yahabati whatever abu a title of respect and if your kids sometimes who's going to have a kid like just try it out like kind of personal limits and call you by your first name who's had that as a parent right and how does it feel you're taking back what's that you're taking back oh yeah right it doesn't feel right right it doesn't feel right so as much as we love our kids and there's something about maintaining certain titles of respect especially in that scenario now one of the things you'll see amongst the sahabah is that if they were speaking about their parents they might refer to them by their first name so this doesn't mean that all the time we have to say you know my baba did this this is only when we're speaking directly to them but if we're speaking about them we could use the title and we could also use the first name and again we're talking this is all about etiquette and edam so this is not a discussion of halal haram this is also about the etiquette that we're drawing from the Qur'an and the sunnah and then another thing Muhammad Mouloud mentioned he says another aspect of respecting the parents is to make dua for them and because the ayah surat al-Isra says wa laqan harumah before that is also the so there's a list of things that Allah is mentioning in that of what to do and what not to do and one of the things he says to do is to say and he mentions it's an order so whenever we see an order in the Qur'an it could be an order of obligation there's actually multiple there's other orders that we find in the Qur'an and this is one time where I like to show some people have a feeling that I can just go to the Qur'an and open the Qur'an and read it and derive rulings and so one of the things I asked him according to the Arabs and the use of the Arabic language how many different types of ammah that they have orders and how many of those do we see in the Qur'an most people don't when we study al-Sul we find that there's more than 14 different types of ammah there's some orders or commands where you're actually an invitation so for example we look at the story of Ibrahim when the angels came and they were on their way to destroy the Qumlud and what did he say to them don't eat you know come and eat he was ordering them but do you order a guest to eat? no it's an order of respect it's like when a guest comes to your house and you're like eat you're not ordering them like come on it's time to eat there's other orders they call it sayururah khunul qiratat qiratatat Allah is kind of speaks to the people that broke some of his rules like the Sabbath the seventh and he says be monkeys so it's an order not like they have to act like monkeys it was an order that was given and they were turned into monkeys there's multiple other different types of orders so this is what the usuli does when he's looking in the Qur'an he says what kind of order is this and if it's an order of permissibility khulu wa sharabu right in Arabic Allah says in the Qur'an eat and drink wa latusrifu and do not be wasteful so there's three orders in there eat, drink and beat and do not be wasteful now eating and drinking do we have to eat all the time? because the order says eat so does that mean oh I'm a Muslim Allah says eat so I'm going to just be eat no it means it's a drink and you may drink but when he says wa latusrifu and do not be wasteful that's an Allah bin wa julu so that's an order of obligation I don't want to turn this into a fiqh al-usul class but these are the things that we come across as we read the Qur'an so when Allah says wa qurbab khuma khuma khuma rabbian say this is an order for obligation that we have to at least once in our lifetime and as I mentioned in the first class some of the ulamas said that actually we should get into the habit of making dua for them at least five times a day just like we pray five times a day to show thanks to our to our Lord Allah swt and he told us he used the word shukr he says show thanks to me and to your parents and he didn't include anybody else in that order so we show shukr to Allah by praying five times a day some of the ulamas also that we make dua but at least we do it at least we do it once in our life and you can do this like if you don't do it after every prayer because sometimes if we just say okay I'm going to work on getting it done throughout the day sometime when we pray five times a day that's a time like you can kind of put those in like okay at least after Fajr I'm going to make dua for my parents and what do you have a question to make dua at that time yeah is that a good time okay so the question was he making shukr oh so then at the same time so you heard somebody say that I don't know exactly okay so the brother said that he heard somebody saying that when you're coming up from buku'a that is a time since you're doing hamd and saying praising Allah that is a time to make dua for your parents as well okay as far as my my understanding there's certain parts of the prayer that we do tasbih and there's certain parts that we do dua and the dua part is in the sujood so even like after you finish fatiha it's not from the sunnah to say okay I finish fatiha and surah let me make dua even though dua is great but from the the way the prophet said the way he prayed his dua was in sujood so he didn't even do dua in the rukul he did tasbih in the rukul and he did tasbih in sujood in dua either in the sejda or between the sejdas or after the tashahud and the tahiyyat so those were the three places that he did he did dua or at the very beginning according to some Ulema like Imam Shafri and Abu Hanif and the the well that's actually the theran before so the dua is just in those places that's as far as I know is there an exception for the rud? yeah yeah so those situations like the places where we make dua if we're following the way the prophet said where he made dua so in the qunud whether it's in the winter prayer or in the fajr of the surah prayer that's a place where we see oh the prophet he did dua after after the surah right but that's the only place that we heard so we don't say okay I'm in prayer let me make dua after surah he didn't do it in other prayers and the qunud was an exception so to get in the habit of doing the dua for for the parents and just an interesting thing I I'll share this with you when I heard this I was it made that element of the prayer or that much more impactful to me so he used to make it at point that he would not only attend the jama'ah with the prophet but he would not miss the takbir with the messenger of Allah adamant he was to pray with the messenger of Allah one day for whatever reason it might be he he got delayed so he missed the takbir of ehram he came into the masjid and as he's going he knows he missed takbir to ehram the opening takbir but he's saying I can't miss ehram I can't miss ehram when he got to them he found them in ruku'ah he found that the jama'ah was instilled in ruku'ah so and we've all had this situation right we come to the jama'ah lake what's your feeling what do you feel hmm what would you say what would you say if you get like just what would be an exclamation you might make when you're rushing to the jama'ah you thought you lost the ruku'ah they're still in ruku'ah so it means you can still catch that ruku'ah with the imam right what would you say alhamdulillah so that's what Abu Bakr Siddil said he was so happy that he's going to catch this ruku'ah with the messenger of Allah before that instance the sunnah was to come out of every motion of the prayer with taqbir if you look at the prayer the entire prayer every motion is Allah Akbar Allah Akbar Allah Akbar Allah except for Sami Allah Ali Minhamidah and um Sami Allah Ali Minhamidah that was that's oh sorry it used to be Allah Akbar that's how he would come out of ruku'ah while he was in ruku'ah and his siddique alhamdulillah alhamdulillah Allah Shubhanahu Wa Ta'ala that sent revelation to the messenger of Allah Sami Allah Ali Minhamidah Allah heard the one who made his prayers Sami Allah Ali Minhamidah so that was changed for it's almost like a commemoration for us in every single prayer of the siddique and his closeness to the messenger of Allah and his love for the prophet of Allah so this is the last section of the speech and this is a very interesting section it's a good way to end and then next week we'll pick up on how to do respect with our body and what do we owe to our bodies so he says in terms of responding to the parents there's a very there's a hadid where there's a man named it could be translated as George the prophet of Allah mentioned the hadid that there was a monk from amongst the people of Bani Israheem and his name was George anybody ever heard of the story of George so George was a monk and he was in his monastery and he used to as a monk would do in his monastery cut himself off from the world and just engage in worship and one day he was in prayer and his mother came to the door of the monastery of the little house that he was in where he could just be a one room or two room house a soma'a could be anything in fact the prophet of Allah said how wonderful the monastery of a believer is housed now we also know the prophet of Allah there's no monasticism in Islam but what that means is we don't take that complete cutting off we don't leave marriage leave buying and selling that type of monasticism but in terms of you know we all have that feeling we come home after dealing with all the hustle and bustle of all the dunya and seeing things and when you walk through your house we say like at least like a friend of mine said he lived in the UK he said I know I live in Dar al-Kufr I'm living in a non-Muslim he said but at least my house is Dar al-Kufr my house is the abode of this land so you come in there you feel this you know we should feel we you know we it's easier to make madhu it's easier to make your prayer it's easier to make sure that we're eating halal because we're in control we all know the situation of being a predicament of prayer's gonna go out I need to make madhu prayer's gonna go out where can I pray I need to eat and there's no halal place for me to go so when you're in a home it's a good monastery so Jurek's mother comes to the monastery and she says ya Jurek she calls out to him he hears her but he's in Salah and so he says ya Rabbi ummi wa salati oh Allah my mother and my prayer he doesn't know who I answer you know if you were in Salah and your mother came to you and called out to you says ya Ahmed ya Muhammad and you know she's calling out to you what do you do and so Jurek's didn't know what to do so he chose to continue in his prayer the next day this mother comes and she makes the same call she says ya Jurek he's in his prayer again ya Rabbi ummi wa salati oh Lord my mother oh my prayer and he makes his decision in the prayer I'm going to continue on in the prayer and he does that it makes her mad now as a parent you know when you call out to your child and you know they're there and that's why you know in the Salah no one mentions of this it's not it wasn't a situation where his mother's like oh maybe she's not home this was a situation she knew he was home and she was calling out to him so you know the feeling as a parent for those of you who are parents you call out to your child you know they're there you know they can hear you and they don't respond how does it make you feel it's right because we sacrificed a lot to bring them into the world and to raise them and to take care of them I'm just I'm just asking for you to respond to me to let me know that you can hear me so what does she do she makes dua for her and this is where it's really important to to realize as a parent the dua of a parent for their child is what it's mustajaa Allah will respond to it and remember Allah subhanahu wa ta'ala doesn't he doesn't say I will respond to a dua if you ask for something good what does it say in the ayah bidrooni right call on me I will answer you out of his generosity because what did the sheifan do what if he asked from Allah subhanahu wa ta'ala when he refused to bow to Adam alaihi s-salam bidrooni right give me some time you got it he made dua he asked Allah Allah's generosity Allah gave him the time so Allah will give so even if so for the parent if they make dua against children and how many of us have heard a parent not necessarily a parent so we're not exposing our own parent but a parent gets so frustrated and angry and just like bam they make a dua against their child so she said in her dua she said made you and I know there's children in the audience and within your shot so I'm going to speak in code I think everybody will understand she said made you not die until you look into the faces of ladies who have a not so good profession but okay so Jurej goes on in his in his life bene isra'im get together and they become jealous at one point a group of people in Islam and become jealous of Jurej and this aspect of Hassan you see it in a number of times in fact they tried to they tried to to lodge a scandal against Musa al-Isra a similar thing and they killed some of their Mba and they had Hassan for the against the messenger of Allah when he came when they're like oh we were waiting what were the bene isra'im they were waiting for the last messenger but when he came and he's a bene isra'im bene isra'im not bene isra'im they're like no so it was Hassan that drove them away from him so Hassan the jealousy is a very very powerful disease of the heart so they got jealous of Jurej and they said we want to create a scandal and mess up his righteousness they hired they asked a woman of this profession to to to do so she tried failed went out found a shepherd did what she did nine months later she comes and she has a child and she says this is the child of Jurej so now they say okay now we have proof we can go to Jurej so they pulled Jurej out of his out of his little monastery they demolished his monastery and they said we're gonna punish you for this crime and so he said because he was he was flustered he's like what did I do what did I do so he looked at her and he said are you saying this about me and she said yes and it was at that point the dua of Jurej's mother came true because she said may Allah not let you pass from this earth until you look in the faces or the face of such and such and in another narration there was a few of them standing there so it was the faces so he said okay let me pray to rak'as and I will let me just go pray to rak'as so he prayed to rak'as and this is a proof that salah as we know it to rak'as or you know multiples of two was part of even the previous ummah because he said let me go and pray and make wudu sorry I don't know if he said in the hadith to rak'as I have to take that back until I check with the text but he said let me make salah and wudu so he might know he said this is a proof that wudu was something the previous nations had as well he made wudu he went to the child and he said oh child who is your father now this is an infant and so the child and at that point they went they started hugging George they started patting him and asking for forgiveness and saying we're so sorry we're so sorry please let us we're going to rebuild your monastery and instead of rebuilding it out of mud as it was we'll rebuild it out of gold because now they realize they're dealing with somebody who's not the average person so that's the end he said no just rebuild it with mud as it was so that's the story of George in an explanation of this the prophet sallallahu alayhi wa sallam said he said this servant who was a sincere worshiper of Allah so again look at look at the impact of a lack of respect of parents it's not just for bad Muslims right was Jurej a bad Muslim he was a worshiper cut off focused on the worship of Allah sallallahu alayhi wa sallam once like mistake and big punishment came for him because he didn't follow what he should have and the prophet sallallahu alayhi wa sallam said if Jurej knew the sacred law if he was a faqih he would have known that he should have answered his mother and not just stayed in prayer so now the ulama say okay how do we do that how do we answer our mother prayer and this is where the discussion comes in I know it's almost Isha time but basically if you're in prayer according to some of the ulama they said the way you answer your mother in prayer is you say subhanallah you do zikr or you raise your voice in prayer so that she knows or the father knows he's in prayer because that's the only time that if it's other than that you have to stop what you're doing and responsive oh mom why didn't you answer me because I was in the middle of this game in the middle of my homework in the middle of my project I was in the middle of for us as adults if we get a text or a phone call from one of our parents that's like especially whatsapp because they can see the little blue checks I know you saw my message they didn't respond so we got to be in fact sometimes if I'm in the middle of a haraqa and I usually turn my phone on time but if I see a phone call coming in from my mother that's the only time I'll actually pick up and say I'm in the middle of a dust anybody else you know it's gonna have to work so we respond to the mother even if it's in the prayer some of the ulama have a difference of opinion that you can't do tespih I'm not going to get into the fiqh of it but many of the ulama said that if your mother or father call out to you in prayer do zikr like say subhanallah because there's a hadith that says mannaabahu shaykh if you submit if somebody wants to get a message across in the salah then do tespih is Tariqa not leading in the salah tonight? he is here alright so that's what we do we either we do tespih raise our voice in the tera'a and in any case hurry up the prayer now they mention an interesting this is a fifth discussion but it's just an interesting it's interesting to know they said if you're in the fiqh prayer do you cut it off if you know that even in responding like they want an answer or I'll get into that discussion if anyone has arrived we'll pick it up next week Jazakullah I'm here for attending and Asalaamu Alaykum Peace be upon you