Input: Folks, let me know that you can hear and see.

Output: Folks, let me know that you can hear and see.


Input: tied it up a little bit here.

Output: Tied it up a little bit here.


Input: There we go.

Output: There we go.


Input: Can you guys hear me?

Output: Can you guys hear me?


Input: I think you guys can.

Output: I think you guys can.


Input: All right.

Output: All right.


Input: Bismillah Rahman and Rahim.

Output: Bismillah ir-Raḥmān ir-Raḥīm.


Input: Al-hamdh Allaheim.

Output: Al-ḥamdu lillāh.


Input: And la a quibate to the Mottiquin.

Output: And lā ʾilaha illā-llāh to the muttaqīn.


Input: And lauduana, Allah, and salam his al-a-sherf of the prophets and the mursaline. Say,ina, Muhammad, and all his and his

Output: And lā ḥawla walā quwwata illā billāh, and salām his al-ashraf of the Prophets and the mursalin, sayyidnā Muḥammad, and all his ahlu baytihi.


Input: Allah Allahehm, la Sahela, I'ma galae, and you t'jol the Hezna, if she'stah Sahlaah,

Output: Allah, Allāhumma, lā sahla illā mā jaʿaltahu sahlan wa anta ta jaʿalu ash-shayʾa idhā shiʾta sahlan.


Input: Allaheimma, I'm inna lae vhraea, your abadethic, your Lord al-Aim.

Output: Allāhumma, innī aʿūdhu bika min sharri ʿibādika, your ʿibādih, your Lord al-ʿAzīm.


Input: Salaaa, and Rhahmatua, and barakatou, to everybody, and especially to Warda, who's asking how I am,

Output: Salāh and raḥmatuh and barakatuh to everybody, and especially to Warda, who's asking how I am.


Input: I'm being great, al-hambhala,

Output: I'm doing great, al-ḥamdu lillāh.


Input: to Frial, who I think is in Karachi, I'm going to let you know what's going on.

Output: To Ferial, who I think is in Karachi, I'm going to let you know what's going on.


Input: To Zohira, who I'm very, very happy, is joining us from Malaysia because it's about time, that she got something of a normal time,

Output: To Zuhrah, who I'm very, very happy is joining us from Malaysia because it's about time that she got something of a normal time.


Input: Welcome Halima.

Output: Welcome Halima.


Input: Zara, Masha Allah, from Leicester.

Output: Zara, mā shāʾ Allāh, from Leicester.


Input: Muhammad I need you to identify yourself.

Output: Muhammad, I need you to identify yourself.


Input: Are you my Zambian, Yanni, brethren or not?

Output: Are you my Zambian, yannī, brethren or not?


Input: Which one, which of the Muhammad Ilias Ali's are you?

Output: Which one, which of the Muhammad Ilyas Ali's are you?


Input: Hi, Jara, welcome and Muhammad Emir also from Bradford.

Output: Hi Jara, welcome and Muhammad Emir also from Bradford.


Input: Sharia Baji.

Output: Sharia bāji.


Input: How are you doing, Baji?

Output: How are you doing, bāji?


Input: You okay?

Output: You okay?


Input: I'm in a pain, man.

Output: I'm in pain, man.


Input: You wanted me to walk in the morning here.

Output: You wanted me to walk in the morning here.


Input: Today I did the morning walk and walking up in the, in the, going up the mountain was easy.

Output: Today I did the morning walk and walking up in the, in the, going up the mountain was easy.


Input: The mountain was easy and coming down was so bad, man.

Output: The mountain was easy and coming down was so bad, man.


Input: My knee is so messed up.

Output: My knee is so messed up.


Input: And Armeen as well.

Output: And Armeen as well.


Input: How does that?

Output: How does that?


Input: Oh, Saudi, yeah.

Output: Oh, Saudi, yeah.


Input: I don't know about that, bro.

Output: I don't know about that, bro.


Input: I'm sure that a few of these times could do well.

Output: I'm sure that a few of these times could do well.


Input: Shout out to Shazad Zia in Autringham, Dull and Cloudy, Manchester.

Output: Shout out to Shazad Zia in Autringham, Dull and Cloudy, Manchester.


Input: Today's also a bit cloudy, al-hambhala.

Output: Today's also a bit cloudy, al-ḥamdu lillāh.


Input: Bro, it is amazing, the weather.

Output: Bro, it is amazing, the weather.


Input: Masha-ah, Masha, ma'sha-ah.

Output: Mā shāʾ Allāh, mā shāʾ Allāh, mā shāʾ Allāh.


Input: The weather is insane

Output: The weather is insane.


Input: to Auntie Shakila to Aisha Baji and a Jeeba oh Jeeba

Output: To Auntie Shakila, to Aisha bāji and a Jeeba, oh Jeeba.


Input: And then we got Hajra

Output: And then we got Hajra.


Input: Do we have to call you Umb Zakaria now, Jiva?

Output: Do we have to call you Umm Zakaria now, Jiya?


Input: Is that what we've got to call you now?

Output: Is that what we've got to call you now?


Input: My boy in Naim is there, and Iram's there as well, and Abu Omar.

Output: My boy Na'im is there, and Iram's there as well, and Abu Omar.


Input: All you guys, Islam Alikam.

Output: All you guys, As-salāmu ʿalaykum.


Input: You know, it's nice, you know what's nice?

Output: You know, it's nice, you know what's nice?


Input: I tell you what's nice.

Output: I tell you what's nice.


Input: What's nice when you're online with no physical audience is, getting back in touch with the people online.

Output: What's nice when you're online with no physical audience is getting back in touch with the people online.


Input: Mazita, we're waiting for you to speak about the phenomenon of the dryness after a persimist fruit.

Output: Mazita, we're waiting for you to speak about the phenomenon of the dryness after a persimmon fruit.


Input: I recorded you a video.

Output: I recorded you a video.


Input: Mazita, I only did it for you.

Output: Mazita, I only did it for you.


Input: Okay, everybody else, I took Kabza of it, and I did it for you.

Output: Okay, everybody else, I took kabḍ of it, and I did it for you.


Input: Kabza means that they took over the ownership of the video.

Output: Kabḍ means that they took over the ownership of the video.


Input: The video that claimed there as their own, and I only made it for you because you're the only one who understood it.

Output: The video that claimed there as their own, and I only made it for you because you're the only one who understood it.


Input: You encouraged me to taste it, and you warned me about the fact that it's going to be, you know, so, you know, so you had a ripe one, so it should not be dry.

Output: You encouraged me to taste it, and you warned me about the fact that it's going to be, you know, so, you know, so you had a ripe one, so it should not be dry.


Input: Yeah, it wasn't that dry, okay?

Output: Yeah, it wasn't that dry, okay?


Input: It shouldn't be that dry.

Output: It shouldn't be that dry.


Input: Can you imagine if this, you mean it made me levitate now and flew off, huh?

Output: Can you imagine if this, you mean it made me levitate now and flew off, huh?


Input: Look, that'd be sick in it.

Output: Look, that'd be sick, innit?


Input: So, I want to just shout up my guy, Omar as well, Umar Ismail and um and and

Output: So, I want to just shout up my guy Omar as well, Umar Ismail and um and and.


Input: So just bear with me folks

Output: So just bear with me folks.


Input: Just want to make sure

Output: Just want to make sure.


Input: Yep

Output: Yep.


Input: I hope that I'm back

Output: I hope that I'm back.


Input: Tell me if I'm back or not folks

Output: Tell me if I'm back or not, folks.


Input: But I think I am

Output: But I think I am.


Input: We might have said

Output: We might have said.


Input: We had a few internet issues here

Output: We had a few internet issues here.


Input: In the last a few days okay

Output: In the last a few days, okay?


Input: so I will apologize about that in advance

Output: So I will apologize about that in advance.


Input: but Zakmalakir that I'm back for letting me know that I'm back

Output: But zakallāh khair, that I'm back for letting me know that I'm back.


Input: alright

Output: Alright.


Input: I'm not going to see

Output: I'm not going to see.


Input: I nazard it I said yeah let's chill out with the people online and the internet was like are you going on a weave and a tangent

Output: I nazartu, I said yeah, let's chill out with the people online and the internet was like, are you going on a weave and a tangent?


Input: are you like weaving and tangent

Output: Are you like weaving and tangent?


Input: get back to work

Output: Get back to work.


Input: all right so let's get back to work then

Output: All right, so let's get back to work then.


Input: so I understand yeah that we are at the state of the author Alihrahmatulah

Output: So I understand, yeah, that we are at the state of the author, rahimahullāh.


Input: Imam al

Output: Imām al-Nawawī.


Input: in the Arabic we are then he to fernagli a little fern of azzan

Output: In the Arabic we are then: He yafʿalu qalīlan min ad-duʿāʾ.


Input: Okay

Output: Okay.


Input: So and from sunanhima an yv'nobar in or mowler and yslam, and if it's upal, then he'dlis to ferala the athan, and he'dsleas between the chutbetain, and he'llethe, or outtemid on a siph, or a-o-kos, or a-a-a-a-w, and he'll-tall-wage-he his and yaksura al chutbata and dao to the muslimin

Output: So and from sunanihi an yuʿlī yubārik in mawḍiʿin ʿāliyin fi-l-masjid, and if it's ʿalā then yuʿlī to faragha the athān, and yuqʿidu between the khuṭbatayn, and yaṭṭalu on a sayf or a qaws or a ʿaṣā, and yaqṣuru his and yaqṣuru al-khuṭbah and duʿāʾ to the muslimīn.


Input: that's the Arabic part of this section and the English translation is that it is from the recommended sunen in the two sermons to a deliver it from a pulpit or a higher up place

Output: That's the Arabic part of this section and the English translation is that it is from the recommended sunan in the two sermons to deliver it from a pulpit or a higher up place.


Input: B

Output: B.


Input: greet the believers with Salam when he faces them which we did last week

Output: greet the believers with salām when he faces them, which we did last week.


Input: now and then to sit down until the azzan has been completed

Output: Now and then to sit down until the athān has been completed.


Input: sit down in between both of them, stand when delivering each one, lean on a sword or a bow or a staff, face ahead, keep it short, supplicate for the Muslims.

Output: Sit down in between both of them, stand when delivering each one, lean on a sword or a bow or a staff, face ahead, keep it short, supplicate for the Muslims.


Input: Eight slash nine different sunen that have been identified.

Output: Eight/nine different sunan that have been identified.


Input: Okay?

Output: Okay?


Input: By the way, I can move this camera forward if you guys want to because it does feel like it's very far away.

Output: By the way, I can move this camera forward if you guys want to because it does feel like it's very far away.


Input: But I'll just go on a yes means bring it forward.

Output: But I'll just go on a yes means bring it forward.


Input: No, leave it as it is and get on with the lesson.

Output: No, leave it as it is and get on with the lesson.


Input: It's great.

Output: It's great.


Input: So I'm just going to give it a second for some yeses and noes, and I just looked at myself and I seem like I'm quite far away, but you guys will know better.

Output: So I'm just going to give it a second for some yeses and noes, and I just looked at myself and I seem like I'm quite far away, but you guys will know better.


Input: So yes, move it in or no, it's fine.

Output: So yes, move it in or no, it's fine.


Input: Okay.

Output: Okay.


Input: So please just give me your quick responses if you have the ability to get close to the keyboard.

Output: So please just give me your quick responses if you have the ability to get close to the keyboard.


Input: Okay.

Output: Okay.


Input: No to just carry on and it's okay and, you know, obviously you get a background with the nose.

Output: No to just carry on and it's okay and, you know, obviously you get a background with the nose.


Input: And so fine and it's okay.

Output: And so fine and it's okay.


Input: And no means that, you know, you'd rather the background and it's okay.

Output: And no means that, you know, you'd rather the background and it's okay.


Input: And yes means that come back in.

Output: And yes means that come back in.


Input: And so five more seconds for a few more responses.

Output: And so five more seconds for a few more responses.


Input: And we're done.

Output: And we're done.


Input: Okay, we're done.

Output: Okay, we're done.


Input: So the author says, rachimahulah, then he'll jaselah foragal an adan.

Output: So the author says, rahimahullāh, then he'll yajlisu qabla an yuʾaddina.


Input: So we've already covered that he gives salams, so the imam will now come into the masjad and you probably see some few people say he goes hey manu al shaks their hand but he doesn want to delay

Output: So we've already covered that he gives salām, so the Imām will now come into the masjid and you probably see some few people say he goes hey manu al-shakhṣ their hand but he doesn't want to delay.


Input: he just go you know he says I got to just go

Output: He just go, you know, he says I got to just go.


Input: And that okay and that like the first part of salams

Output: And that okay and that like the first part of salām.


Input: Then he comes up to the mimber and he gets onto the mimber

Output: Then he comes up to the minbar and he gets onto the minbar.


Input: This is all sunen.

Output: This is all sunan.


Input: This is not obligations, okay?

Output: This is not obligations, okay?


Input: And, you know, he basically puts, makes himself apparent, you know, that the games are fought.

Output: And, you know, he basically puts, makes himself apparent, you know, that the games are fought.


Input: We need to kick things off and get started.

Output: We need to kick things off and get started.


Input: and so what he will then do then is that give the salam to the broad majority to the audience and once he's done that he then will sit down because that muazin will now take his cue after the salam of the the prophet sallai salem which has been narrated that he gave salam then the athan is given and this is the actual athan for jumaa

Output: And so what he will then do then is that give the salām to the broad majority to the audience and once he's done that he then will sit down because that muʾadhdhin will now take his cue after the salām of the the Prophet ṣallā llāhu ʿalayhi wa-sallam, which has been narrated that he gave salām, then the athān is given and this is the actual athān for jumuʿah.


Input: Now you will find of course many masajid and based upon the action of Uthman Radiallah anhu that the Avan that comes before that okay is an Athan which is indicating for which is known as the Athan Uthman

Output: Now you will find of course many masājid and based upon the action of ʿUthmān raḍiyallāhu ʿanhu that the athān that comes before that, okay, is an athān which is indicating for which is known as the athān ʿUthmān.


Input: so there are I want you to understand that there are three potential times that the azzan could be given from an Aql point of view.

Output: So there are I want you to understand that there are three potential times that the athān could be given from an aql point of view.


Input: The first is the middle one, which is the obvious one, which is the entry of the time for Zhaar, which is the start time for Juma'a, according to the vast majority of scholars.

Output: The first is the middle one, which is the obvious one, which is the entry of the time for ẓuhr, which is the start time for jumuʿah, according to the vast majority of scholars.


Input: That's the entry time for Zha, which means people can pray sunnah or X or Y or Zad.

Output: That's the entry time for ẓuhr, which means people can pray sunnah or X or Y or Z.


Input: Entry time for Zha.

Output: Entry time for ẓuhr.


Input: That's the first common sense time.

Output: That's the first common sense time.


Input: The second time would be this specific sunnah of making the azzan when the Khatib sits down on the mimber before he gives the chutzpah, right?

Output: The second time would be this specific sunnah of making the athān when the khatīb sits down on the minbar before he gives the khuṭbah, right?


Input: A third theoretical one would come before both of these two

Output: A third theoretical one would come before both of these two.


Input: So it actually become the first D'an theoretically

Output: So it actually becomes the first athān theoretically.


Input: And that would be known as was initiated by Sayyidna Uthman Radiallan pre-Zohar pre like half an hour before

Output: And that would be known as was initiated by Sayyidunā ʿUthmān raḍiyallāhu ʿanhu, pre-ẓuhr, pre-like half an hour before.


Input: A shout out to everybody who is all busy

Output: A shout out to everybody who is all busy.


Input: There's no one's got clocks and phones and watches and stuff

Output: There's no one's got clocks and phones and watches and stuff.


Input: So they're not really aware of the time And everything like that

Output: So they're not really aware of the time and everything like that.


Input: And so what's happening is that they are you know they hear the azzan on Juma they know straight away this isn't actually the azzan for Salah but I need to hurry up now

Output: And so what's happening is that they are, you know, they hear the athān on jumuʿah, they know straight away this isn't actually the athān for ṣalāh, but I need to hurry up now.


Input: so close up

Output: So close up.


Input: shop, close up the store, get back here and have a quick shower, you know, get into some of my better clothes and get to the Meshid.

Output: Shop, close up the store, get back here and have a quick shower, you know, get into some of my better clothes and get to the Meshid.


Input: Those people who are far away especially shout out to them, right guys, time to get in.

Output: Those people who are far away especially shout out to them, right guys, time to get in.


Input: Yeah.

Output: Yeah.


Input: And we said before that the concept of Juma is a big gathering and a lot of the smaller areas and massage are closed down and so people come in, right?

Output: And we said before that the concept of Jumaʿ is a big gathering and a lot of the smaller areas and massage are closed down and so people come in, right?


Input: And so people are coming in, then they need time coming from Kubah sides, coming from Masjid Juma sides, you know, when you, you know, as a group, when we walk down.

Output: And so people are coming in, then they need time coming from Kubah sides, coming from Masjid Jumaʿ sides, you know, when you, you know, as a group, when we walk down.


Input: and Mamshah Cuba and we like to stop in a few places and if you remember Masjid Juma which was the actual location of the first Juma prayed by the Prophet of Allah Sala when he came to Medina at the Masjad of Bani Salim right which is opposite Ambalu message there today and she goes can you tell me where the embaloo oh Ambalu you should know yeah if you're going to if you she's you This is your family here, Ambalu.

Output: And Mamshah Kūbah and we like to stop in a few places and if you remember Masjid Jumaʿ which was the actual location of the first Jumaʿ prayed by the Prophet of Allah ṣallā Allāhu ʿalayhi wa-sallam when he came to Medina at the Masjid of Banī Salīm, right, which is opposite Ambalu Masjid there today and she goes can you tell me where the embaloo oh Ambalu you should know yeah if you're going to if you she's you This is your family here, Ambalu.


Input: We should be honest.

Output: We should be honest.


Input: In front of your family, there should be no shame to say that you said, where's the primark?

Output: In front of your family, there should be no shame to say that you said, where's the Primark?


Input: Where's the prime mark here next to Masjid Quran?

Output: Where's the Primark here next to Masjid Quran?


Input: What are you asking?

Output: What are you asking?


Input: What are you talking about, woman?

Output: What are you talking about, woman?


Input: And obviously, she met Maschid al-Qabat.

Output: And obviously, she meant Masjid al-Qiblat.


Input: Typo, corrected it to Maschid Qaran.

Output: Typo, corrected it to Masjid Qaran.


Input: And she meant Primark.

Output: And she meant Primark.


Input: What she means by Pramark is my favorite shop in Medina, which is the top center, which is opposite. Maschid Juma.

Output: What she means by Primark is my favorite shop in Medina, which is the Top Centre, which is opposite Masjid Jumaʿ.


Input: Legit shop.

Output: Legit shop.


Input: Absolute fantastic shop.

Output: Absolute fantastic shop.


Input: Surai Baji doesn't like it at all because she's a Harrod's kind of girl.

Output: Sūray Bāji doesn't like it at all because she's a Harrod's kind of girl.


Input: She's a self-friges, Harvey Nix kind of woman, you know?

Output: She's a Selfridges, Harvey Nichols kind of woman, you know?


Input: Distinguished, classy, you know, wants to walk around.

Output: Distinguished, classy, you know, wants to walk around.


Input: Would normally, if there was like a chadim with her, she'd drop the bag in his hands.

Output: Would normally, if there was like a chādim with her, she'd drop the bag in his hands.


Input: Hold that, hold that.

Output: Hold that, hold that.


Input: But most of the time the chadim's not available.

Output: But most of the time the chādim’s not available.


Input: So she's not, you know.

Output: So she's not, you know.


Input: Bajasurah doesn't like prime mark and she doesn't like top center.

Output: Bājisūrah doesn't like Primark and she doesn't like Top Centre.


Input: And that's okay.

Output: And that's okay.


Input: My wife doesn't like top center either.

Output: My wife doesn't like Top Centre either.


Input: Not a fan.

Output: Not a fan.


Input: But I'm going to drag her to it next time.

Output: But I'm going to drag her to it next time.


Input: But anyway, that is Masjid Juma.

Output: But anyway, that is Masjid Jumaʿ.


Input: Okay?

Output: Okay?


Input: And it's opposite that.

Output: And it's opposite that.


Input: And from there a lot of the people would come in and it would take at least 20 minutes of fast walking.

Output: And from there a lot of the people would come in and it would take at least 20 minutes of fast walking.


Input: Half an hour probably of fast walking to get from there to Mashit Nabu. So

Output: Half an hour probably of fast walking to get from there to Masjid Nabawī.


Input: So that's the Azan pre the thing.

Output: So that's the aẓān pre the thing.


Input: So there three theoretical times at the time of the Prophet of Allah Allahi Salam we only have narrated the azzan that is happening as soon as the muaddin authentically, highly authentically, because there are obviously narrations, but when we want to go for authentic, then the one where the imam sits upon the mimber.

Output: So there three theoretical times at the time of the Prophet of Allah ṣallā Allāhu ʿalayhi wa-sallam we only have narrated the aẓān that is happening as soon as the muʾaḏḏin authentically, highly authentically, because there are obviously narrations, but when we want to go for authentic, then the one where the Imām sits upon the mimbar.


Input: And it was Uthman, Radialli Allahan, ex years later, who initiates the second one.

Output: And it was ʿUthmān, Raḍi Allāhu ʿanhu, ex years later, who initiates the second one.


Input: And by a second one, we mean actually the first a then in chronological order.

Output: And by a second one, we mean actually the first aẓān in chronological order.


Input: But meaning I should say that he legislated an additional one, which then is done half now before D'Hur, then nothing on the entry of D'Hur, although some theoretically wanted to add another one at the end of D'Huhr to say this is now Jumaa time, okay?

Output: But meaning I should say that he legislated an additional one, which then is done half now before Duḥr, then nothing on the entry of Duḥr, although some theoretically wanted to add another one at the end of Duḥr to say this is now Jumaʿ time, okay?


Input: This is now time.

Output: This is now time.


Input: And this is very interesting for us next week, because this would be tied into those Mzahib that consider there to be something called the Sunna la Kabbaliya, that there are Sunnah units to pray before Jumaa that are formally actual sunnah.

Output: And this is very interesting for us next week, because this would be tied into those maẓāhib that consider there to be something called the Sunnah la Ḳabbalīyah, that there are Sunnah units to pray before Jumaʿ that are formally actual sunnah.


Input: And obviously those that are going to advocate something like that were one an azzan to kick those sunnah off.

Output: And obviously those that are going to advocate something like that were one an aẓān to kick those sunnah off.


Input: Yeah?

Output: Yeah?


Input: Whereas those that are going to say, what a than to kick things off?

Output: Whereas those that are going to say, what aẓān to kick things off?


Input: There was no athan.

Output: There was no aẓān.


Input: Don't try to create one.

Output: Don't try to create one.


Input: And, oh, by the way, there you go, there's another side proof, kind of side proof, that there is no Sunnah before the Juma

Output: And, oh, by the way, there you go, there's another side proof, kind of side proof, that there is no Sunnah before the Jumaʿ.


Input: You see the logic

Output: You see the logic.


Input: Obviously we'll come to that tomorrow

Output: Obviously we'll come to that tomorrow.


Input: Next week and then the week after

Output: Next week and then the week after.


Input: Next week is going to be slightly different time

Output: Next week is going to be slightly different time.


Input: Okay guys I can't remember exactly what time it will be I want to say about 3 o'clock

Output: Okay guys I can't remember exactly what time it will be I want to say about 3 o'clock.


Input: All right, 3 o'clock in the afternoon next week

Output: All right, 3 o'clock in the afternoon next week.


Input: Insha'u Thursday

Output: In shāʾ Allāh.


Input: Thursday again 8pm local time for all the Karachi folks

Output: Thursday again 8pm local time for all the Karachi folks.


Input: It's going to be in the Shajara Institute

Output: It's going to be in the Shajara Institute.


Input: But all the details in the next few days Will be released on the LP chat and channel

Output: But all the details in the next few days will be released on the LP chat and channel.


Input: All right

Output: All right.


Input: So anyway we'll cover the sunnah aspect then.

Output: So anyway we'll cover the sunnah aspect then.


Input: So therefore you can see that there's an original a'an which is the a'an that is said when the iKatib sits on the mimber and then there's an additional a than that all the Muslims pretty much well not all Muslims but a lot of the Muslims copy and certainly if you go to Medina and Macca when you are there you will hear it actually a lot in the Muslim countries all right you won't hear in non-Muslim countries because who they're going to call and how they're going to call it they don't even giving a than outside anyway they're giving a than outside.

Output: So therefore you can see that there's an original aẓān which is the aẓān that is said when the Imām sits on the mimbar and then there's an additional aẓān that all the Muslims pretty much well not all Muslims but a lot of the Muslims copy and certainly if you go to Medina and Makkah when you are there you will hear it actually a lot in the Muslim countries all right you won't hear in non-Muslim countries because who they're going to call and how they're going to call it they don't even giving an aẓān outside anyway they're giving an aẓān outside.


Input: And by the way, I just want to say something.

Output: And by the way, I just want to say something.


Input: All right I want you to think about this

Output: All right I want you to think about this.


Input: There a discussion among scholars about the azzan right

Output: There a discussion among scholars about the aẓān right.


Input: About how, you know the azzan is, it has a function, doesn't it?

Output: About how, you know the aẓān is, it has a function, doesn't it?


Input: Is it just an act of worship or is it having a function?

Output: Is it just an act of worship or is it having a function?


Input: I want you to think about this.

Output: I want you to think about this.


Input: Because if it's just an act of worship and it doesn't matter who hears it, and if it has a function, then it's very important that people hear it.

Output: Because if it's just an act of worship and it doesn't matter who hears it, and if it has a function, then it's very important that people hear it.


Input: Then, and if a otheran can't be heard, then what are you doing in the first place?

Output: Then, and if an aẓān can't be heard, then what are you doing in the first place?


Input: All right.

Output: All right.


Input: To develop that argument, you could then also then say that, and by the way, we covered the Avan in detail.

Output: To develop that argument, you could then also then say that, and by the way, we covered the aẓān in detail.


Input: And I asked Mesa to show me some references.

Output: And I asked Mesa to show me some references.


Input: And it's in year four, chapter 10, something like that.

Output: And it's in year four, chapter 10, something like that.


Input: So if you go to the, if you go to the archives, to the, to the, to the, to the notes section, lessons, resources, then you're going to be able to see the, you're going to be able to see that and read it, and it's really useful.

Output: So if you go to the, if you go to the archives, to the, to the, to the, to the notes section, lessons, resources, then you're going to be able to see the, you're going to be able to see that and read it, and it's really useful.


Input: I was reading it.

Output: I was reading it.


Input: Thank you again.

Output: Thank you again.


Input: May I say, Zakhir.

Output: May I say, Zakhir.


Input: The number one resource in the world, you know that.

Output: The number one resource in the world, you know that.


Input: And she sent me some stuff that I had even forgotten, and I'm so grateful that, and it was so useful.

Output: And she sent me some stuff that I had even forgotten, and I'm so grateful that, and it was so useful.


Input: So I've discussed it in detail there, but I don't think that we discussed this back then in year four.

Output: So I've discussed it in detail there, but I don't think that we discussed this back then in year four.


Input: What I want to say, year 12 now what I want to say is that the function of the athan if it's to be heard then you've got to make sure that it's set as loud and clear and high as possible and it's got to be set outside and obviously if you're living in a country like the West or the UK or whatever and it doesn't get said outside anyway it's not something which is said out loud then the idea that it should be only said if it's that it's not fulfilling a function because it's not being said outside fich another yeah it's questionable because we'd say actually nobody waits to hear the azzan everybody as part of their culture waits to hear their own alarm clock or their own prayer app and the culture is something very different and nobody waits to hear the adan for the prayer

Output: What I want to say, year 12 now what I want to say is that the function of the aẓān if it's to be heard then you've got to make sure that it's set as loud and clear and high as possible and it's got to be set outside and obviously if you're living in a country like the West or the UK or whatever and it doesn't get said outside anyway it's not something which is said out loud then the idea that it should be only said if it's that it's not fulfilling a function because it's not being said outside fiḥ another yeah it's questionable because we'd say actually nobody waits to hear the aẓān everybody as part of their culture waits to hear their own alarm clock or their own prayer app and the culture is something very different and nobody waits to hear the aḍān for the prayer.


Input: Now here I mean this is the amazing thing

Output: Now here I mean this is the amazing thing.


Input: You don need to be here for long right

Output: You don't need to be here for long right.


Input: But here everything is based upon the Athan

Output: But here everything is based upon the aẓān.


Input: Now, when I say everything based upon the Aan, you know, I covered this the last time I was in Pakistan.

Output: Now, when I say everything based upon the aẓān, you know, I covered this the last time I was in Pakistan.


Input: In Pakistan, many parts, especially here in the villages, the Azzan isn't even linked to the start time of the prayer.

Output: In Pakistan, many parts, especially here in the villages, the aẓān isn't even linked to the start time of the prayer.


Input: It's not 100% percent.

Output: It's not 100% percent.


Input: not connected to the start time of the prayer.

Output: not connected to the start time of the prayer.


Input: Fajar this morning, the guy gave the a-zan like about 55 minutes, I want to say, before a-zat, before the Iqama.

Output: Fajr this morning, the guy gave the aẓān like about 55 minutes, I want to say, before aẓān, before the iqāmah.


Input: And the Iqama here was so late, it was like about 15, 20 minutes before sunrise.

Output: And the iqāmah here was so late, it was like about 15, 20 minutes before sunrise.


Input: And I want to say Fajar started about half an hour before he called the a-than.

Output: And I want to say Fajr started about half an hour before he called the aẓān.


Input: Asar, he gave the a-than for it maybe 10 minutes before they prayed, but the time had started about half an hour or 45 minutes before that.

Output: ʿAṣr, he gave the aẓān for it maybe 10 minutes before they prayed, but the time had started about half an hour or 45 minutes before that.


Input: Zohar, they're praying it close.

Output: Zuhr, they're praying it close.


Input: Meaning people are waiting for the azzan and the adan for them is a practical kind of reality to kind of say, right, we're going to be praying in a masjid in X minutes and people will always know because they go regular and they see it.

Output: Meaning people are waiting for the aẓān and the aẓān for them is a practical kind of reality to kind of say, right, we're going to be praying in a masjid in X minutes and people will always know because they go regular and they see it.


Input: Meaning that the Azzan has a very significant function.

Output: Meaning that the aẓān has a very significant function.


Input: People are hardly, hardly in these areas, in villages and stuff.

Output: People are hardly, hardly in these areas, in villages and stuff.


Input: In the Muslim world, the majority of the Muslim world, the A'an is actually informing them to actually go and do something proper.

Output: In the Muslim world, the majority of the Muslim world, the aẓān is actually informing them to actually go and do something proper.


Input: Whereas in the West we would say absolutely not, it doesn't.

Output: Whereas in the West we would say absolutely not, it doesn't.


Input: Now why am I saying this?

Output: Now why am I saying this?


Input: I'm saying this because if we're saying now that there are additional aspects to the additional aspects to the Azzan that are legislated for functional reason, then is it really something?

Output: I'm saying this because if we're saying now that there are additional aspects to the additional aspects to the aẓān that are legislated for functional reason, then is it really something?


Input: Like for example, Athan of Uthman, if that happens half an hour before Dothar time to tell people to come to the masjid early and we're living in Manchester we never heard an adan in our life and hearing an adan half an hour before the thing is going to do nothing on what basis are you making the adan would not be acceptable in my opinion and I actually think it might even be worse than that I don't think that this is something that should ever be done actually right because it's just it's like just copying Satanate Uthman and not thinking about why he did it and abandoning the sunnah of the Prophet of Allah Salah Salim as well so I do really think that that's a that's a that's a problem.

Output: Like for example, aẓān of ʿUthmān, if that happens half an hour before Duḥr time to tell people to come to the masjid early and we're living in Manchester we never heard an aẓān in our life and hearing an aẓān half an hour before the thing is going to do nothing on what basis are you making the aẓān would not be acceptable in my opinion and I actually think it might even be worse than that I don't think that this is something that should ever be done actually right because it's just it's like just copying sunnah of ʿUthmān and not thinking about why he did it and abandoning the sunnah of the Prophet of Allah ṣallā Allāhu ʿalayhi wa-sallam as well so I do really think that that's a that's a that's a problem.


Input: Another very famous, it's not very famous, but another very interesting example that I might have discussed before.

Output: Another very famous, it's not very famous, but another very interesting example that I might have discussed before.


Input: Maybe some of the old times can tell me that.

Output: Maybe some of the old times can tell me that.


Input: Zohar these days is 1216.

Output: Zuhr these days is 1216.


Input: See what Farial said, yeah?

Output: See what Farial said, yeah?


Input: Zohr is 1216 and the Azzan is like close to 1pm.

Output: Zuhr is 1216 and the ʾaẓān is like close to 1pm.


Input: So it's playing a function.

Output: So it's playing a function.


Input: It's telling people come to the masjit, right, as opposed to it, it's now the start time for the Salah.

Output: It's telling people come to the masjid, right, as opposed to it, it's now the start time for the ṣalāh.


Input: And we know that it's not a requirement for you to hear the Azaan, for you to pray sunnah.

Output: And we know that it's not a requirement for you to hear the ʾaẓān, for you to pray sunnah.


Input: So don't worry too much about that side as well.

Output: So don't worry too much about that side as well.


Input: But anyway.

Output: But anyway.


Input: Now, in the Fajar prayer is the really interesting part.

Output: Now, in the fajr prayer is the really interesting part.


Input: We know that there's an addition to the Fajar Avan of As Salatu Chiru Min'an Nome. As Salatu Kharryan min an

Output: We know that there's an addition to the fajr ʾaẓān of ʾaṣ-ṣalātu ḫairun min an-nawm.


Input: nomam.

Output: ʾAṣ-ṣalātu ḫairun min an-nawm.


Input: Now, the real question should be, is this a ta'abuddi statement, a statement which is an act of worship, which is to be said regardless whether people hear it or not, statement of fact that the Maudin says as a reminder to himself and anybody that can hear it, or is it actually meant to be waking people up?

Output: Now, the real question should be, is this a taʿabbudī statement, a statement which is an act of worship, which is to be said regardless whether people hear it or not, statement of fact that the muʾaḏḏin says as a reminder to himself and anybody that can hear it, or is it actually meant to be waking people up?


Input: is it got a function that you're there drowsy whatever whatnot and you're thinking you know man that's too early i'm too tired i didn't get to sleep until very late then you hear assalatu chiro and noam it's like an extra slap across the face like get your backside up and you know so you know the idea is that um like so it can be argued there's a function now here's the thing if it has a function and you can't hear it and don't hear it should it be said there's a question I want to put to you secondly there's a debate among some of the scholars that it is a bidda to include this adan like it's done in every mashted that we know someone remind me guys did we not discuss this did we not discuss this and that is the that the actual a than for Fajar itself which is without doubt too late to wake people up too late to warn them about get up and eat something if you're fasting get up and pray with it if you haven't prayed it already get up and get yourself ready into the message because we know that the sunnah of the Prophet of Allah Islam according to the majority of scholars obviously not to the Hanafi school but according to the majority of scholars is that the Fajar prayers prayed immediately all the prayers are prayed immediately after the Aadan and with the Fajar prayer only having two units to pray before it And even those two units are the quickest shortest units in which Aisha said I don even think a surah was recited Just fataha

Output: Is it got a function that you're there drowsy whatever whatnot and you're thinking you know man that's too early I'm too tired I didn't get to sleep until very late then you hear ʾaṣ-ṣalātu ḫairun min an-nawm it's like an extra slap across the face like get your backside up and you know so you know the idea is that um like so it can be argued there's a function now here's the thing if it has a function and you can't hear it and don't hear it should it be said there's a question I want to put to you secondly there's a debate among some of the scholars that it is a bidʿah to include this ʾaḍān like it's done in every masjid that we know someone remind me guys did we not discuss this did we not discuss this and that is the that the actual ʾaḍān for fajr itself which is without doubt too late to wake people up too late to warn them about get up and eat something if you're fasting get up and pray with it if you haven't prayed it already get up and get yourself ready into the masjid because we know that the sunnah of the Prophet of Allāh ṣallallāhu ʿalayhi wa sallam according to the majority of scholars obviously not to the Ḥanafī school but according to the majority of scholars is that the fajr prayers prayed immediately all the prayers are prayed immediately after the ʾaḍān and with the fajr prayer only having two units to pray before it And even those two units are the quickest shortest units in which ʿĀʾishah said I don't even think a sūrah was recited Just Fātiḥah.


Input: So you can imagine how that is yeah And you know that the Hadith mentioned how dark it was that they couldn see each other And again, again, my brothers and sisters, I speak from a position of high privilege, right?

Output: So you can imagine how that is yeah And you know that the ḥadīṯ mentioned how dark it was that they couldn't see each other And again, again, my brothers and sisters, I speak from a position of high privilege, right?


Input: The difference between myself and yourself is not necessarily in knowledge.

Output: The difference between myself and yourself is not necessarily in knowledge.


Input: The difference between myself and yourself is experience.

Output: The difference between myself and yourself is experience.


Input: When you've studied in the Muslim world, when you've lived in the Muslim world, in different countries and cultures, you get to observe and see things that suddenly make the Sunda makes so much more sense.

Output: When you've studied in the Muslim world, when you've lived in the Muslim world, in different countries and cultures, you get to observe and see things that suddenly make the sunnah makes so much more sense.


Input: Like this morning I left my phone on charge I normally don't take my phone into the masjit.

Output: Like this morning I left my phone on charge I normally don't take my phone into the masjid.


Input: I hate carrying my phone around.

Output: I hate carrying my phone around.


Input: I lose my phone so many different places.

Output: I lose my phone so many different places.


Input: I hate my phone.

Output: I hate my phone.


Input: I hate social media.

Output: I hate social media.


Input: I hate everything about a phone.

Output: I hate everything about a phone.


Input: And I like to leave the phone at home, in a car and here I left it on charge.

Output: And I like to leave the phone at home, in a car and here I left it on charge.


Input: Now that's standard if I'm back home in Manchester and stuff.

Output: Now that's standard if I'm back home in Manchester and stuff.


Input: But here there's no street lighting and we're on a mountain and there's water running everywhere and something's dirty and stuff and you need the torch 100% you need the torch to show you the way and I can tell you right now that when I went to Fajad this morning it was 6 o'clock local time sunrise only like 20, 30 minutes after that it was bright enough for me to see the way it was bright enough for me to see the way and why am I saying that this is so useful you start to understand the value of or the true meanings behind a hadith which you just cannot possibly make the sawer of if you've not lived and moved around in the Muslim lands if you've not seen the coldness of the desert for example if you've not felt how cold it can get in the desert you will not understand why tiamum is something which is legislated when a person needs to make gussal and the water is cold you just warm the head around it okay when you walked and lived in villages like this in the dark you'll understand why the Hanafis say that the Fajar has occurred as per Hadith of Sahaba where the sky is brightened up enough significantly so that you can see things you won't understand the concept of Al-Galas that was mentioned in Hadith in which people can't see each other which when you go an hour before you can't see anything you can't see anything right the concept of So about a week ago when I came on the second night it rained cats dogs camels and giraffes Okay it was pouring Bro bro It had taken abrid It's like that Magrub time, it had taken abearned up about an hour after Magrib.

Output: But here there's no street lighting and we're on a mountain and there's water running everywhere and something's dirty and stuff and you need the torch 100% you need the torch to show you the way and I can tell you right now that when I went to fajr this morning it was 6 o'clock local time sunrise only like 20, 30 minutes after that it was bright enough for me to see the way it was bright enough for me to see the way and why am I saying that this is so useful you start to understand the value of or the true meanings behind a ḥadīṯ which you just cannot possibly make the ṣawāb of if you've not lived and moved around in the Muslim lands if you've not seen the coldness of the desert for example if you've not felt how cold it can get in the desert you will not understand why tayammum is something which is legislated when a person needs to make ghusl and the water is cold you just warm the head around it okay when you walked and lived in villages like this in the dark you'll understand why the Ḥanafīs say that the fajr has occurred as per ḥadīṯ of ṣaḥābah where the sky is brightened up enough significantly so that you can see things you won't understand the concept of al-ġalās that was mentioned in ḥadīṯ in which people can't see each other which when you go an hour before you can't see anything you can't see anything right the concept of So about a week ago when I came on the second night it rained cats dogs camels and giraffes Okay it was pouring Bro bro It had taken abrid It's like that maghrib time, it had taken abrid up about an hour after maghrib.


Input: And I went out to walk for Isha, and every step of the walk to Isha I was made of thinking, Svhanna Allah, what a blessing it is.

Output: And I went out to walk for ʿishāʾ, and every step of the walk to ʿishāʾ I was made of thinking, Subḥāna Allāh, what a blessing it is.


Input: to be able to combine.

Output: to be able to combine.


Input: Imagine that you're in the Mestrade, bro, I'm telling you, I would have combined in a heartbeat.

Output: Imagine that you're in the masjid, bro, I'm telling you, I would have combined in a heartbeat.


Input: The walk to the Mastred is exactly one minute long.

Output: The walk to the masjid is exactly one minute long.


Input: It's one minute long, but I had chappel on, open choppel, and I was like all over the gaff, yeah?

Output: It's one minute long, but I had chappel on, open chappel, and I was like all over the gaff, yeah?


Input: I was like, oh my goodness, slipping, sliding, feet were getting all wet, blah, blah, blah, blah.

Output: I was like, oh my goodness, slipping, sliding, feet were getting all wet, blah, blah, blah, blah.


Input: This, that, Razi, Razi?

Output: This, that, Razi, Razi?


Input: Yes, you?

Output: Yes, you?


Input: You're...

Output: You're...


Input: You're...

Output: You're...


Input: ...the, you?

Output: ...the, you?


Input: What?

Output: What?


Input: You?

Output: You?


Input: What?

Output: What?


Input: What?

Output: What?


Input: What?

Output: What?


Input: What?

Output: What?


Input: The...

Output: The...


Input: ...the da'all.

Output: ...the daʿī.


Input: So, you know, ...and, this is a, this is a, kitchen, this, this is, the...

Output: So, you know, ...and, this is a, this is a, kitchen, this, this is, the...


Input: ...the...

Output: ...the...


Input: ...the...

Output: ...the...


Input: ...and, you know, when we...

Output: ...and, you know, when we...


Input: a couple of months ago, you know, the issue of rain and, you know, how difficult it can be on the way and stuff, whatever, whatnot.

Output: a couple of months ago, you know, the issue of rain and, you know, how difficult it can be on the way and stuff, whatever, whatnot.


Input: What Allahi, you understand clear as the day, clear as the day, while you have these concessions, right?

Output: What Allāhī, you understand clear as the day, clear as the day, while you have these concessions, right?


Input: They're much more tougher kind of application of these concessions is, should they still be taken when the, when we're living in countries where you don't feel any of that problem, where everyone's wearing shoes, where the lands are all, where the ground is all level, where everyone's going on a car, where everyone's got jackets, where there is no kind of problem, where the culture is that anyway.

Output: They're much more tougher kind of application of these concessions is, should they still be taken when the, when we're living in countries where you don't feel any of that problem, where everyone's wearing shoes, where the lands are all, where the ground is all level, where everyone's going on a car, where everyone's got jackets, where there is no kind of problem, where the culture is that anyway.


Input: And obviously we discussed that, you know, quite significant.

Output: And obviously we discussed that, you know, quite significant.


Input: Anyway, back to the point.

Output: Anyway, back to the point.


Input: So the a then which is calling for get up in a morning, if it is only in the azzan that is done at the time of Fajar, then some of the scholars said that this is bidha, because Haya, Asulat of Chiru Min'an Nome is legislated in the first adan only, what was used to be called the Azzan of Bilal.

Output: So the ʾaḍān which is calling for get up in a morning, if it is only in the ʾaẓān that is done at the time of fajr, then some of the scholars said that this is bidʿah, because ʾaṣ-ṣalātu ḫairun min an-nawm is legislated in the first ʾaḍān only, what was used to be called the ʾaẓān of Bilāl.


Input: You know and you remember that there are two athanas right The Athan of Bilal and half an hour and hour before it roughly where the false dawn occurs It not the correct dawn It a vertical light in the sky and it's not the actual start of Fajar.

Output: You know and you remember that there are two ʾaẓāns right The ʾaẓān of Bilāl and half an hour and hour before it roughly where the false dawn occurs It not the correct dawn It a vertical light in the sky and it's not the actual start of fajr.


Input: It's for people to get up and finish off their winter and eat and stuff.

Output: It's for people to get up and finish off their suḥūr and eat and stuff.


Input: And then the Fajar, the one that actually starts, is the Adan of Abdullah bin Maktoum, blind companion waiting for other people to tell him an absolute certain, and everybody's absolute certain, the Fajar is now entered.

Output: And then the fajr, the one that actually starts, is the ʾaḍān of ʿAbd Allāh ibn Maaktūm, blind companion waiting for other people to tell him an absolute certain, and everybody's absolute certain, the fajr is now entered.


Input: The cracker dawn is a proper cracker dawn.

Output: The cracker dawn is a proper cracker dawn.


Input: Let's get in.

Output: Let's get in.


Input: And so they would then make their aden who made the adan there.

Output: And so they would then make their ʾaḍān who made the ʾaḍān there.


Input: And in our masajid in all the places of the world, 99% of the places of the world, they only do one azzan.

Output: And in our masajid in all the places of the world, 99% of the places of the world, they only do one ʾaẓān.


Input: They don't do, which is a shame.

Output: They don't do, which is a shame.


Input: But you obviously when you come to the harem, you will see that adan.

Output: But you obviously when you come to the Ḥaram, you will see that ʾaḍān.


Input: When you come on Amra or haj, you will hear in Mashit Nabawee and Mashal Haram the muazan give an adan about an hour before the actual Salatul-Fajadadana.

Output: When you come on ʿUmrah or ḥajj, you will hear in Masjid Nabawī and Masjid al-Ḥaram the muʾaḏḏin give an ʾaḍān about an hour before the actual ṣalātu l-fajr.


Input: And that's what people then call the Tehjid Adan, which is fine to call it that.

Output: And that's what people then call the taḥjūd ʾaḍān, which is fine to call it that.


Input: And that is the adan.

Output: And that is the ʾaḍān.


Input: that should have as Suratu Chiru Min'an

Output: that should have ʾaṣ-ṣalātu ḫairun min an-nawm.


Input: There are some scholars that said it should go in both of them Sheikh Uthamin was quite strict on the position that he said absolutely no problem it can go in the second one and that's the action of the Muslims we spoke about this and Sheikh Lelvani for example in his position and I've got a lot of sympathy for it said that if you're not going to say it in the previous first a than an hour before Fajar then don't say at any time don't say at any don't say at the normal adan and why am I saying this I'm using this example to show that these words have a function.

Output: There are some scholars that said it should go in both of them Shaykh ʿUthaymīn was quite strict on the position that he said absolutely no problem it can go in the second one and that's the action of the Muslims we spoke about this and Shaykh Lelvani for example in his position and I've got a lot of sympathy for it said that if you're not going to say it in the previous first ʾaḍān an hour before fajr then don't say at any time don't say at any don't say at the normal ʾaḍān and why am I saying this I'm using this example to show that these words have a function.


Input: It's like saying, Sallu for your ha'allikam, like we have learned from Abdullah bin Abbas, that the M'addin should say that when the situation is rough and he doesn't want you to come out.

Output: It's like saying, ṣallū fī buyūtikum, like we have learned from ʿAbd Allāh ibn ʿAbbās, that the muʾaḏḏin should say that when the situation is rough and he doesn't want you to come out.


Input: The Mauddin would get on the mic and say, listen, it's bad conditions, just pray at home.

Output: The muʾaḏḏin would get on the mic and say, listen, it's bad conditions, just pray at home.


Input: I hear that, Azzan.

Output: I hear that, ʾaẓān.


Input: It means a lot to me.

Output: It means a lot to me.


Input: One, because I'm waiting for the Mazzdin anyway to tell me to come to the Meshid.

Output: One, because I'm waiting for the muʾaḏḏin anyway to tell me to come to the masjid.


Input: And number two, if he says to me, the situation's mashed up, yeah?

Output: And number two, if he says to me, the situation's mashed up, yeah?


Input: I'm praying at home.

Output: I'm praying at home.


Input: How is that makes sense to a guy who is, is in Cheadle, right?

Output: How is that makes sense to a guy who is, is in Cheadle, right?


Input: He's not hearing in Yadhan, and Maudin will say, you know, he'll be on the speaker of the Meshid only, to an empty mosque, to nobody listening.

Output: He's not hearing ʾaḍān, and muʾaḏḏin will say, you know, he'll be on the speaker of the masjid only, to an empty mosque, to nobody listening.


Input: Salafi al-hahal-hul-hi-hul-hah-l-hul-you.

Output: ṣallū fī buyūtikum.


Input: Who are you saying that to?

Output: Who are you saying that to?


Input: Who are you saying it to?

Output: Who are you saying it to?


Input: Who's listening to you?

Output: Who's listening to you?


Input: Right?

Output: Right?


Input: Who's even responding to that?

Output: Who's even responding to that?


Input: Who's waiting, Yani, to benefit from that statement?

Output: Who's waiting, yaʿnī, to benefit from that statement?


Input: And what am I doing?

Output: And what am I doing?


Input: If I'm there, I'm looking at, I'm looking at, think, Yana.

Output: If I'm there, I'm looking at, I'm looking at, think, yaʿnī.


Input: I'm looking at my.

Output: I'm looking at my.


Input: I'm checking the social media feed or, you know, of the message to see them announce.

Output: I'm checking the social media feed or, you know, of the masjid to see them announce.


Input: Don't come to the masjid.

Output: Don't come to the masjid.


Input: The musk is closed.

Output: The masjid is closed.


Input: There's adverse weather conditions.

Output: There's adverse weather conditions.


Input: So I think that there are functions behind these azzan.

Output: So I think that there are functions behind these aẓān.


Input: I do accept that some scholars say that, no, this is taboodi.

Output: I do accept that some scholars say that, no, this is tabūʿī.


Input: It doesn't need to have a logical explanation that if it doesn't mean this, then it shouldn't be done that.

Output: It doesn't need to have a logical explanation that if it doesn't mean this, then it shouldn't be done that.


Input: And if it doesn't say this, then it shouldn't do that.

Output: And if it doesn't say this, then it shouldn't do that.


Input: But you should do it anyway because it's been narrated.

Output: But you should do it anyway because it's been narrated.


Input: I just think that there's a lot of space for discussion.

Output: I just think that there's a lot of space for discussion.


Input: And so anyway, back to the point then, the a than the adan is given, and the chateeb should sit down.

Output: And so anyway, back to the point then, the aẓān is given, and the khāṭib should sit down.


Input: That's what Sheikh Uthamine says, that this is an opportunity and this is the way that you respond after the muazin.

Output: That's what Sheikh ʿUthaimīn says, that this is an opportunity and this is the way that you respond after the muʾaḏḏin.


Input: That's the sunnah.

Output: That's the sunnah.


Input: The Prophet of Allahi-Salam said, If I'ma'u, Mithel M'Aul M'Azz. When

Output: The Prophet ṣallā Allāhu ʿalayhi wa-sallam said, Iftaʿu mīṯal mā yaqūlu l-muʾaḏḏin.


Input: When you hear the muazin, then say the same as what the muazzine says.

Output: When you hear the muʾaḏḏin, then say the same as what the muʾaḏḏin says.


Input: And that means that when the muazin says, Allaha-A-A-Qa-A-qabar, then you should say, Allah-A-A-A-A-A-A-A-B, and you're sitting down and you're saying this in all a very calm way.

Output: And that means that when the muʾaḏḏin says, Allāhu akbar, then you should say, Allāhu akbar, and you're sitting down and you're saying this in all a very calm way.


Input: Sheikh Utham-Een says that this is general, and it includes.

Output: Sheikh ʿUthaimīn says that this is general, and it includes.


Input: includes the imam and the people as well.

Output: includes the Imām and the people as well.


Input: Everyone should respond to the muaddin.

Output: Everyone should respond to the muʾaḏḏin.


Input: And you should say exactly what the muazdin says, except for the hayalatain.

Output: And you should say exactly what the muʾaḏḏin says, except for the hayʿalatayn.


Input: Except for the hayalatine, for innaum ya-coolun, la haula, or la quota, ill by Allah.

Output: Except for the hayʿalatayn, for innā yaqūlu lā ḥawla wa lā qūwwata illā billāh.


Input: So let's remind ourselves now of this sunnah.

Output: So let's remind ourselves now of this sunnah.


Input: Sheikh Uthamin says that you should say everything that the muaddin says, except when he says, hey on a sala. Hey al-salah. Hayal alfala, in this moment you don't say hayla, y'allah, al-salah, hayal al-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a. But rather, you say la haula, la-haula, and la-a-coueta.

Output: Sheikh ʿUthaimīn says that you should say everything that the muʾaḏḏin says, except when he says, hayya ʿalā aṣ-ṣalāh, hayya ʿalā al-falāh, in this moment you don't say hayya ʿalā aṣ-ṣalāh, hayya ʿalā al-falāh, but rather, you say lā ḥawla wa lā qūwwata illā billāh.


Input: That's it.

Output: That's it.


Input: Nothing more, nothing less.

Output: Nothing more, nothing less.


Input: Not al-a-a-o-o-eem at the end, nothing more, whatever.

Output: Not Allāhu akbar at the end, nothing more, whatever.


Input: Now, there is some difference of opinion amongst the scholars here, and this is not a detailed answer of the sheikh.

Output: Now, there is some difference of opinion amongst the scholars here, and this is not a detailed answer of the sheikh.


Input: Of course, he's spoken about this before in year four.

Output: Of course, he's spoken about this before in year four.


Input: And what I want to, what I want to say, by the way, anybody that's listening, make sure that you click your YouTube video or the other video, there's a button that says live at the bottom.

Output: And what I want to, what I want to say, by the way, anybody that's listening, make sure that you click your YouTube video or the other video, there's a button that says live at the bottom.


Input: And if it's not showing red, then you're not listening to a live feed.

Output: And if it's not showing red, then you're not listening to a live feed.


Input: Just want you to know that.

Output: Just want you to know that.


Input: Like, for example, Hibba right now, she's 100% not listening to a live feed.

Output: Like, for example, Hibba right now, she's 100% not listening to a live feed.


Input: She's actually gone to YouTube and she's playing the video from the beginning, not realizing that this is actually a live class that she can press the live button and it will jump straight to it just said that you are aware That why when you read that statement yep there you go delaying the playback as Heva just said Now, I want you to know that there is some scholars that said you do say, Hayala Salah, Hayal al-Sala as well, and then follow it by, la haula, and there are Huala, la Quota, Illah, and Sheikh Lal Bani was of this opinion, and there are other Ulema of this opinion.

Output: She's actually gone to YouTube and she's playing the video from the beginning, not realizing that this is actually a live class that she can press the live button and it will jump straight to it just said that you are aware That why when you read that statement yep there you go delaying the playback as Hibba just said Now, I want you to know that there is some scholars that said you do say, hayya ʿalā aṣ-ṣalāh, hayya ʿalā al-falāh as well, and then follow it by, lā ḥawla wa lā qūwwata illā billāh, and Sheikh al-Albānī was of this opinion, and there are other ʿulamāʾ of this opinion.


Input: Shekhal al-Bani's opinion is a bit more nuanced.

Output: Sheikh al-Albānī's opinion is a bit more nuanced.


Input: He said that what you should do is sometimes say heyla, y'allah, y'allalalalal phala, repeating after the muazin, and don't say anything more.

Output: He said that what you should do is sometimes say hayya ʿalā aṣ-ṣalāh, hayya ʿalā al-falāh, repeating after the muʾaḏḏin, and don't say anything more.


Input: And other times you should say, la haulah, and kuota, ill bylla, and mix and match it.

Output: And other times you should say, lā ḥawla wa lā qūwwata illā billāh, and mix and match it.


Input: Mix and match it, and this is both the sunnah.

Output: Mix and match it, and this is both the sunnah.


Input: And this is a minority position, it's a unique position, right, and a minority one.

Output: And this is a minority position, it's a unique position, right, and a minority one.


Input: But I think that, you know, what the majority are upon, which is that you will repeat everything after the muazin.

Output: But I think that, you know, what the majority are upon, which is that you will repeat everything after the muʾaḏḏin.


Input: Allah upalawakur, Ishad Allah, Allah, Allah, everything.

Output: Allāhu akbar, ʾašhadu ʾan lā ʾilāha illā Allāh, Allāhu akbar, everything.


Input: Except the Hei'allatain.

Output: Except the hayʿalatayn.


Input: Except the Hei'u'a, He'a'u'a, No, you say la hauala, or not quothel abila.

Output: Except the hayʿalatayn, No, you say lā ḥawla wa lā qūwwata illā billāh.


Input: So just let's remind ourselves from the very beginning.

Output: So just let's remind ourselves from the very beginning.


Input: So when the muaddin said, Allah, abu al-Qa-u-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-ah-a-oh-a-oh-h do you say four times Allah, but nothing more.

Output: So when the muʾaḏḏin said, Allāhu akbar, do you say four times Allāhu akbar, but nothing more.


Input: Then when he says, Ishhhhhhhhah, Allah, Allah, here it is the sunnah to say, ahshadu al-ah-lah-hah-hah-hah-hah-hah-hah-hah-horek. Andh-h-h-hulah,

Output: Then when he says, ʾašhadu ʾan lā ʾilāha illā Allāh, here it is the sunnah to say, ʾašhadu ʾan lā ʾilāha illā Allāh.


Input: Andh-h-h-hulah,

Output: ʾašhadu ʾanna Muḥammadan ʿabduhu wa rasūluhu.


Input: this is the complete sunnah-hulah, when you hear the muazin say, I shhadu Allah, Allah, I shhhah Allah,

Output: This is the complete sunnah, when you hear the muʾaḏḏin say, ʾašhadu ʾan lā ʾilāha illā Allāh, ʾašhadu ʾanna Muḥammadan ʿabduhu wa rasūluhu.


Input: okay?

Output: okay?


Input: And if you just repeated, Ishhah, Allah, Allah, Allah, this would be sufficient as well.

Output: And if you just repeated, ʾašhadu ʾan lā ʾilāha illā Allāh, this would be sufficient as well.


Input: And if you just said, what Ina, after the imam, after the muadin says, Ashahah, Allah, and you said, what Ina, this is also acceptable as well.

Output: And if you just said, wa ʾanā, after the Imām, after the muʾaḏḏin says, ʾašhadu ʾan lā ʾilāha illā Allāh, and you said, wa ʾanā, this is also acceptable as well.


Input: What an, and I means, me as well, me as well, as do I, as do I.

Output: Wa ʾanā means, me as well, me as well, as do I, as do I.


Input: I also bear witness, basically.

Output: I also bear witness, basically.


Input: And whereas the one that says, I shhhah, ala, Allah, Allah, Allah, and Muhammad and abduh, and Rassulhu. He's basically giving the full shahada in response to the Muzim.

Output: And whereas the one that says, ʾašhadu ʾan lā ʾilāha illā Allāh, ʾašhadu ʾanna Muḥammadan ʿabduhu wa rasūluhu, He's basically giving the full šahādah in response to the muʾaḏḏin.


Input: All right, that's for the two shahadas. Then

Output: All right, that's for the two šahādatayn.


Input: Then you have the two shahadhas of the Prophet of Allah. I said, Oshhadu

Output: Then you have the two šahādatayn of the Prophet ṣallā Allāhu ʿalayhi wa-sallam.


Input: Oshhadu Anna Muhammad Rassuulululah.

Output: ʾašhadu ʾanna Muḥammadan rasūlu Allāh.


Input: And it's a sunnah to say here again, Ishhahahmahahahahahahahahahahahahahahahahahahahah and after each one to also say, Radithuuuuuuah, and after allahehah, Nabea or Rassulah.

Output: And it's a sunnah to say here again, ʾašhadu ʾanna Muḥammadan rasūlu Allāh, and after each one to also say, ṣallā Allāhu ʿalayhi wa-sallam, and after Allāhu akbar, nabiyyun aw rasūlun.


Input: All of these have been narrated these variations And also the order can be mixed As in Radithu baleigh Raba and by Muhammad Rassoula and

Output: All of these have been narrated these variations And also the order can be mixed As in ṣallā Allāhu ʿalayhi wa-sallam ʿalā Muḥammadin rasūlin.


Input: so you can mix up but between that then he will say he Salah, y'allal, you will say la haulah and a kuotil abhalla, la hau'u'u'aqa al-a-qa-qa-qa-qa-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a.

Output: so you can mix up but between that then he will say hayya ʿalā aṣ-ṣalāh, hayya ʿalā al-falāh, you will say lā ḥawla wa lā qūwwata illā billāh.


Input: Then the mu'uadhahkber, Allah, and you say, Allah, Allah, Allah,

Output: Then the muʾaḏḏin says, Allāhu akbar, and you say, Allāhu akbar, Allāhu akbar.


Input: that's what you say during the a'-a-a-a-a-a-a-a-a-a.

Output: That's what you say during the aẓān.


Input: That's what you say during the a-an.

Output: That's what you say during the aẓān.


Input: And the Khatib should be sitting down for all of this period of time, and should be waiting until he then finishes the Dua which is the sunnah of the Athan.

Output: And the khāṭib should be sitting down for all of this period of time, and should be waiting until he then finishes the duʿāʾ which is the sunnah of the aẓān.


Input: So he shouldn't stand up straight away and what is the Sunnah to say after the Azzan?

Output: So he shouldn't stand up straight away and what is the sunnah to say after the aẓān?


Input: The first is to say the Duru Charif, the Salawat Ibrahimia.

Output: The first is to say the ṣalātu l-ibrāhīmīyah.


Input: Allahum must saulay on Muhammad and O'Ale Muhammad Kama saliata of Ibrahim and Abrahima, Innaqa ameadu Mijid.

Output: Allāhumma ṣallī ʿalā Muḥammadin wa ʿalā āli Muḥammadin kamā ṣallaita ʿalā ʾibrāhīma wa ʿalā āli ʾibrāhīma innaka ḥamīdun majīd.


Input: This is the abaracta to Abraham and al-Ibrahima inna, ameemead and magid.

Output: This is the barakah to Abraham and ʾĀl ʾIbrāhīm innaka ḥamīdun majīd.


Input: This is the first do-a-that you say once you hear the Azzan.

Output: This is the first duʿāʾ that you say once you hear the aẓān.


Input: The second thing that you then say is the do-a-that we all know and have learned, and if you haven't, then you should.

Output: The second thing that you then say is the duʿāʾ that we all know and have learned, and if you haven't, then you should.


Input: So a very important, very powerful one.

Output: So a very important, very powerful one.


Input: Allah-Hawba had this d'dha'uat'u'u'amah, and Salatil-a-a-a-a-moh-harmadin'uha-hili-a-ha-ha-ha-a-hout-ta.

Output: Allāhumma rabbā hadhihi d-duʿāʾi t-tāmimah waṣ-ṣalāti l-muḥammadiyyah.


Input: All right.

Output: All right.


Input: So that's the next thing you should say.

Output: So that's the next thing you should say.


Input: And then the third thing that you should do is make dua for yourself.

Output: And then the third thing that you should do is make duʿāʾ for yourself.


Input: But this is sufficient for the muazdin.

Output: But this is sufficient for the muʾaḏḏin.


Input: The muaddin shouldn't be sitting there now making a long dua for himself at a time where all the people are sitting there, Yani waiting for him to give the Juma and Khutpa.

Output: The muʾaḏḏin shouldn't be sitting there now making a long duʿāʾ for himself at a time where all the people are sitting there, yannī waiting for him to give the Jumʿah khuṭbah.


Input: And also if their imam left off one or two things here to say because he doesn't want to keep the people kind of waiting, I think that's also nice as well, or is allowed as well.

Output: And also if their Imām left off one or two things here to say because he doesn't want to keep the people kind of waiting, I think that's also nice as well, or is allowed as well.


Input: This is a sunen anyway, as you know.

Output: This is a sunnah anyway, as you know.


Input: Can I say it completely after I hear the adano?

Output: Can I say it completely after I hear the aẓān?


Input: Do I have to wait and say after each sentence?

Output: Do I have to wait and say after each sentence?


Input: I think it should be said after each sentence.

Output: I think it should be said after each sentence.


Input: That's what the Sunnah suggests.

Output: That's what the sunnah suggests.


Input: Okay.

Output: Okay.


Input: All right.

Output: All right.


Input: Then his statement is, Kuluh, Rahimahulah Allah, and then he should sit down between the chitbatine.

Output: Then his statement is, kulluhu raḥimuhullāh, and then he should sit down between the khuṭbatayn.


Input: Right?

Output: Right?


Input: It is a sunnet to sit down.

Output: It is a sunnah to sit down.


Input: So he doesn't have to.

Output: So he doesn't have to.


Input: A person can remain standing, okay, if he wants to.

Output: A person can remain standing, okay, if he wants to.


Input: All right.

Output: All right.


Input: But it is narrated in the Hedith of Bukhari, in the Hadee of Abdullah bin Omar.

Output: But it is narrated in the ḥadīth of Bukhārī, in the ḥadīth of ʿAbd Allāh ibn ʿUmar.


Input: This Hadee of Abdullah bin Omar, Hadee number 928, as narrated by Bukhari this hadith known as the Hadith of Abdullah bin Omar is the main one that describes the actions of the Prophet of the Prophetess of Allah and the one that we learn most of the sunen of the chateeb and the chitba from Abdullah bin Omar hadith which is known by Bukhari And he's the one who said that he then sat down between the two chitpas.

Output: This ḥadīth of ʿAbd Allāh ibn ʿUmar, ḥadīth number 928, as narrated by Bukhārī this ḥadīth known as the ḥadīth of ʿAbd Allāh ibn ʿUmar is the main one that describes the actions of the Prophet ṣallā Allāhu ʿalayhi wa-sallam and the one that we learn most of the sunan of the khāṭib and the khuṭbah from ʿAbd Allāh ibn ʿUmar ḥadīth which is known by Bukhārī And he's the one who said that he then sat down between the two khuṭbahs.


Input: Then he stood up.

Output: Then he stood up.


Input: And so this is why we're able to break it down that this is a sunnah, this is a sunnah, this is a sunnah, because of the way Abdullah bin Omar described the action of the Prophet of Allahi-Salam.

Output: And so this is why we're able to break it down that this is a sunnah, this is a sunnah, this is a sunnah, because of the way ʿAbd Allāh ibn ʿUmar described the action of the Prophet ṣallā Allāhu ʿalayhi wa-sallam.


Input: So he used to sit down between the two chitpas, is what the hadiths. says.

Output: So he used to sit down between the two khuṭbahs, is what the ḥadīth says.


Input: And Sheikh Uthemed says that, and it's important to make it clear to the people that the first one is finished and the second one is done.

Output: And Sheikh ʿUthaimīn says that, and it's important to make it clear to the people that the first one is finished and the second one is done.


Input: And you might say, what does it matter?

Output: And you might say, what does it matter?


Input: Well, it matters if a person's droning on and on and as boring as watching paint dry.

Output: Well, it matters if a person's droning on and on and as boring as watching paint dry.


Input: It definitely does matter.

Output: It definitely does matter.


Input: You start to lose the will to live.

Output: You start to lose the will to live.


Input: You'd like to know, especially if you come late and then it's boring.

Output: You'd like to know, especially if you come late and then it's boring.


Input: You'd be thinking, my God, I hope this is the second one.

Output: You'd be thinking, my God, I hope this is the second one.


Input: Do you know what I mean?

Output: Do you know what I mean?


Input: Genuinely, you do need to know.

Output: Genuinely, you do need to know.


Input: this the first one, the second one was happening, what's going on?

Output: this the first one, the second one was happening, what's going on?


Input: And so, Sheikh Uthamim says that the sitting down is a way of distinguishing between the first and the second.

Output: And so, Sheikh ʿUthaimīn says that the sitting down is a way of distinguishing between the first and the second.


Input: Otherwise, if a person was to remain standing, a person might think, the listeners might think this is just a pause, and are we still being punished, Gianni, by the first chutzpah.

Output: Otherwise, if a person was to remain standing, a person might think, the listeners might think this is just a pause, and are we still being punished, yannī, by the first khuṭbah.


Input: Anyway, so he goes that this is something which differentiates between the two.

Output: Anyway, so he goes that this is something which differentiates between the two.


Input: Okay?

Output: Okay?


Input: And then, so sheikh al-Thameen, so it says, therefore we learn that there are two sitting.

Output: And then, so Sheikh ʿUthaimīn, so it says, therefore we learn that there are two sitting.


Input: for the chateeb.

Output: for the khāṭib.


Input: The sitting during the a'adam and the sitting between the two chutvas.

Output: The sitting during the aẓān and the sitting between the two khuṭbahs.


Input: This is the two times it's sunnah to sit down.

Output: This is the two times it's sunnah to sit down.


Input: Okay?

Output: Okay?


Input: Do we repeat the statement as Salatu Chiru from an gnaum after the muaddin?

Output: Do we repeat the statement aṣ-ṣalātu ḫayrun min an-nawm after the muʾaḏḏin?


Input: Yes, we do when we hear it.

Output: Yes, we do when we hear it.


Input: Okay?

Output: Okay?


Input: And there are a weak hadith that say, you know, whoever's statements which are not authentic and therefore don't need to be considered.

Output: And there are weak aḥādīth that say, you know, whoever's statements which are not authentic and therefore don't need to be considered.


Input: The only authentic statement would be to say what the muaddin says, therefore a person should say, Asulatu' chayor when they hear it.

Output: The only authentic statement would be to say what the muʾaḏḏin says, therefore a person should say, aṣ-ṣalātu ḫayrun min an-nawm when they hear it.


Input: Now the next statement is and he should give the chituba and he should give the chitba standing.

Output: Now the next statement is and he should give the khuṭbah and he should give the khuṭbah standing.


Input: It is sunnah to do so because this is the action of the Prophet of the As-Salam as narrated by Abdulah bin Omar in the same hadith in Bukhari and because this is much more efficient in spreading the sound and making it heard and being effective and being clear for the one who is listening.

Output: It is sunnah to do so because this is the action of the Prophet ṣallā Allāhu ʿalayhi wa-sallam as narrated by ʿAbd Allāh ibn ʿUmar in the same ḥadīth in Bukhārī and because this is much more efficient in spreading the sound and making it heard and being effective and being clear for the one who is listening.


Input: And also a person when they speak has more energy.

Output: And also a person when they speak has more energy.


Input: There's absolutely no doubt about that.

Output: There's absolutely no doubt about that.


Input: Like when I teach, I can't teach sitting down.

Output: Like when I teach, I can't teach sitting down.


Input: I find it very difficult.

Output: I find it very difficult.


Input: Honestly, I find it so, so difficult and energy goes down big time.

Output: Honestly, I find it so, so difficult and energy goes down big time.


Input: I hate sitting down, right?

Output: I hate sitting down, right?


Input: And I always like standing, I like pacing.

Output: And I always like standing, I like pacing.


Input: People who study obviously at the Maghreb classes, the weekend classes, longer form classes.

Output: People who study obviously at the Maghrib classes, the weekend classes, longer form classes.


Input: You'll see me, I will never sit down, right?

Output: You'll see me, I will never sit down, right?


Input: And there is something about voice as well.

Output: And there is something about voice as well.


Input: The voice also increases when you're standing naturally somehow, I don't know how.

Output: The voice also increases when you're standing naturally somehow, I don't know how.


Input: And so therefore, it is more efficient. and more powerful in getting the job done to the Hadirin, especially back in the days.

Output: And so therefore, it is more efficient and more powerful in getting the job done to the ḥāḍirīn, especially back in the days.


Input: Now, Sheikh Adirin makes a fair point, and he says that obviously that's less so important and less important as a Sunnah as such today because people use microphones and speakers do that job.

Output: Now, Sheikh ʿAdīrīn makes a fair point, and he says that obviously that's less so important and less important as a Sunnah as such today because people use microphones and speakers do that job.


Input: But I can tell you now that it's, you know, I was today on the telegram group, I recorded a message.

Output: But I can tell you now that it's, you know, I was today on the telegram group, I recorded a message.


Input: I was only going to be five minutes, and in classic style, because I have my name.

Output: I was only going to be five minutes, and in classic style, because I have my name.


Input: no fiqa, no understanding.

Output: no fiqh, no understanding.


Input: I say that because we're going to come to a section soon.

Output: I say that because we're going to come to a section soon.


Input: It was 25 minutes long, Astaful-Lah.

Output: It was 25 minutes long, Astaghfirullāh.


Input: So I apologize to everybody that had to listen to that.

Output: So I apologize to everybody that had to listen to that.


Input: But you could also see me getting a bit, you know, riled up and sometimes getting a bit passionate and whatever, whatnot.

Output: But you could also see me getting a bit, you know, riled up and sometimes getting a bit passionate and whatever, whatnot.


Input: And I can tell you, the only reason that was is because I was walking around pacing.

Output: And I can tell you, the only reason that was is because I was walking around pacing.


Input: If I was sitting down, if I sat down, right, a lot more than I, my messages would be so short.

Output: If I was sitting down, if I sat down, right, a lot more than I, my messages would be so short.


Input: People always complain about my messages being too long.

Output: People always complain about my messages being too long.


Input: A, B, T, me, yeah, and it cussing me day and night.

Output: A, B, T, me, yeah, and it cussing me day and night.


Input: So, yeah, sitting down is obviously, you know, there's pros and cons.

Output: So, yeah, sitting down is obviously, you know, there's pros and cons.


Input: But I want to say that even with a microphone, even with the microphone, the energy difference between sitting down and speaking and walking and speaking, even with a microphone that's dealing with their volume, yeah, I need no comparison.

Output: But I want to say that even with a microphone, even with the microphone, the energy difference between sitting down and speaking and walking and speaking, even with a microphone that's dealing with their volume, yeah, I need no comparison.


Input: Absolutely no comparison.

Output: Absolutely no comparison.


Input: Okay.

Output: Okay.


Input: Regarding sitting to make it clear, it's the second chutzpah.

Output: Regarding sitting to make it clear, it's the second khuṭbah.


Input: Sometimes you see the chitba being entirely delivered in the first section, then after sitting standing it's just some announcements in a few duas

Output: Sometimes you see the khuṭbah being entirely delivered in the first section, then after sitting standing it's just some announcements in a few duʿāʾ.


Input: yeah I'm going to give some thoughts about that um about that later probably in a week after or the week after that maybe um yes art it has a lot of pacing actually I think it's only because he done art all of the other classes or the masakene there's like watching it to tennis much I bet what it must be horrible being in one of my classes you know I sometimes think to myself If people want to know why is that I do so much banter and whatever because I actually genuinely thinking man these guys must be so flipping tired Naked, yeah, you're watching me like this.

Output: Yeah, I'm going to give some thoughts about that um about that later probably in a week after or the week after that maybe um yes art it has a lot of pacing actually I think it's only because he done art all of the other classes or the masākin there's like watching it to tennis much I bet what it must be horrible being in one of my classes you know I sometimes think to myself If people want to know why is that I do so much banter and whatever because I actually genuinely thinking man these guys must be so flipping tired Naked, yeah, you're watching me like this.


Input: People like this.

Output: People like this.


Input: Up and down.

Output: Up and down.


Input: Up and down.

Output: Up and down.


Input: Anyway.

Output: Anyway.


Input: Marfakana, mafakana.

Output: Marḥabanā, marḥabanā.


Input: Right.

Output: Right.


Input: Here's an interesting part.

Output: Here's an interesting part.


Input: Then sheikh says, so yeah, all these are sunen.

Output: Then Sheikh says, so yeah, all these are sunan.


Input: And I think that will make sense.

Output: And I think that will make sense.


Input: He said he should lean, it is sunnah during the chupah, to lean on a sword or a bow, like, which is, you know, this thing, yeah, right?

Output: He said he should lean, it is sunnah during the khuṭbah, to lean on a sword or a bow, like, which is, you know, this thing, yeah, right?


Input: Not the arrow, and the bow is quite big, so it's the size of a sword, right?

Output: Not the arrow, and the bow is quite big, so it's the size of a sword, right?


Input: Or a staff, a stick, walking stick.

Output: Or a staff, a walking stick.


Input: And Sheikh Uthamine says, they base this, the Hambe the Hambales and a number of other scholars.

Output: And Sheikh ʿUthaimīn says, they base this, the Ḥanbalīs and a number of other scholars.


Input: They based this on the Hadith narrated on the authority of the Prophet of Allah-Sallah Salah collected by Abu Dawood in the chapter of Jum'a the section of how a man gives the chutba whilst leaning on a bow.

Output: They based this on the Hadith narrated on the authority of the Prophet ṣallā Allāhu ʿalayhi wa sallam collected by Abū Dāwūd in the chapter of Jumʿah, the section of how a man gives the khuṭbah whilst leaning on a bow.


Input: Hadith number 109 1096 from the Hadith and Hakam, Ibn al-Hazdin al-Khalfi.

Output: Hadith number 1096 from the Hadith of Ḥakam ibn al-Ḥāzin al-Khalfi.


Input: Okay.

Output: Okay.


Input: Kelfi.

Output: Khalfi.


Input: Kalafi.

Output: Kalāfī.


Input: And I can't remember this Sahavi's name.

Output: And I can't remember this ṣaḥābi’s name.


Input: I always remember that as the Haditha-Hakam.

Output: I always remember that as the Hadith al-Ḥakam.


Input: Anyway, this Hadith is not authentic, in my opinion.

Output: Anyway, this Hadith is not authentic, in my opinion.


Input: And even Sheikh Uthamin says, In Shihattih Nader.

Output: And even Sheikh ʿUthaimīn says, in sha Allah, nādir.


Input: He goes, there's something to be said about its you know it is of questionable authenticity we should do some we should check the books of rijal we should check the books of rijal to see the pronunciation of is it al caliphi

Output: He goes, there's something to be said about its you know it is of questionable authenticity we should do some we should check the books of rijāl we should check the books of rijāl to see the pronunciation of is it al-Khalfi?


Input: you know obviously being in pakistan i want to say al kulfi yeah that's exactly how kulfi is spelled i had some kulfi ice cream by the way a couple days ago i just want to say i can't wait to get to uh thingy to Rha Rha Shireen

Output: you know obviously being in Pakistan i want to say al-Kulfi yeah that's exactly how kulfi is spelled i had some kulfi ice cream by the way a couple days ago i just want to say i can't wait to get to uh thingy to Rāḥat Šrīn.


Input: Oh my God that place is a fitna

Output: Oh my God that place is a fitnah.


Input: I going to put on at least 4 kilos And I going to kill its Rasmalai and its rubri

Output: I going to put on at least 4 kilos And I going to kill its rasmalai and its rubri.


Input: But it's kulfi.

Output: But it's kulfi.


Input: Oh my life, the amount of kufi that I had and that I'm going to have Rahmati Shireen in Kanachi.

Output: Oh my life, the amount of kulfi that I had and that I'm going to have Rāḥat Šrīn in Karachi.


Input: I'm actually seeing kulfi.

Output: I'm actually seeing kulfi.


Input: Aliflam, Khafla'am, fa'ya, al-Qulfi.

Output: Alif lām khāʾ fāʾyāʾ al-Qulfi.


Input: Okay, in your book it's only al-Hakam ibn

Output: Okay, in your book it's only al-Ḥakam ibn.


Input: I think it's al-hikim of the Hazan al-Qa-hazen al-Qafi.

Output: I think it's al-Ḥikam of the Ḥāzin al-Qāfi.


Input: Is it Kulfi?

Output: Is it Kulfi?


Input: For real, I can't see the Arabic, it's too small.

Output: For real, I can't see the Arabic, it's too small.


Input: Is that a dama?

Output: Is that a ḍammah?


Input: Shut up, do I see...

Output: Shut up, do I see...


Input: Shut up, do I see Kulfi?

Output: Shut up, do I see Kulfi?


Input: Al-Kulfi.

Output: Al-Kulfi.


Input: Guys, someone with good eyesight, right?

Output: Guys, someone with good eyesight, right?


Input: Because my screen is tiny small, I can't see it.

Output: Because my screen is tiny small, I can't see it.


Input: I can see it.

Output: I can see it.


Input: It says there.

Output: It says there.


Input: It's a dama.

Output: It's a ḍammah.


Input: Oh my God.

Output: Oh my God.


Input: How about that?

Output: How about that?


Input: Shuff al-Faida, w'u'u'u'u.

Output: Shukr al-Faḍl, wa ʾuʾuʾuʾuʾ.


Input: It is Al-Hazan.

Output: It is Al-Ḥāzin.


Input: I remember that.

Output: I remember that.


Input: I never know that.

Output: I never know that.


Input: He was a kulfi.

Output: He was a Kulfi.


Input: Oh, my goodness.

Output: Oh, my goodness.


Input: How about that?

Output: How about that?


Input: We have a kulfi.

Output: We have a Kulfi.


Input: From the Sahaba, we need to do some research, what the basis of that is.

Output: From the ṣaḥābah, we need to do some research, what the basis of that is.


Input: You know, Neville, Gassan and the AB team, they're doing some editing man, they found some stuff when they did a video.

Output: You know, Neville, Gassan and the AV team, they're doing some editing man, they found some stuff when they did a video.


Input: Bro, I don't know when it's being released, but it is funny video.

Output: Bro, I don't know when it's being released, but it is funny video.


Input: It made me laugh anyway.

Output: It made me laugh anyway.


Input: I'm the butt of everybody's jokes.

Output: I'm the butt of everybody's jokes.


Input: The amount of flipping, you know, when people talk about people take one for the team.

Output: The amount of flipping, you know, when people talk about people take one for the team.


Input: The amount that I take for the team is insane, okay?

Output: The amount that I take for the team is insane, okay?


Input: I wish it was only 14, buddy.

Output: I wish it was only 14, buddy.


Input: I wish it was only 14.

Output: I wish it was only 14.


Input: Wait until you see this video.

Output: Wait until you see this video.


Input: Kassam they did my full best team, man.

Output: Qasam, they did my full best team, man.


Input: They did my full bestie A-V team.

Output: They did my full bestie AV team.


Input: All right, anyway.

Output: All right, anyway.


Input: Stop, yeah, stop going off on tangents.

Output: Stop, yeah, stop going off on tangents.


Input: So, anyway, this hadith I don't think is very authentic.

Output: So, anyway, this Hadith I don't think is very authentic.


Input: Anyway, Sheikh says, but let's just assume it's authentic.

Output: Anyway, Sheikh says, but let's just assume it's authentic.


Input: Let's assume it's authentic.

Output: Let's assume it's authentic.


Input: This is really an interesting statement.

Output: This is really an interesting statement.


Input: Ibn al-Qaim said in Zad al-Ma-Aid, which is one of the, it's translated in English.

Output: Ibn al-Qayyim said in Zad al-Maʿād, which is one of the, it's translated in English.


Input: Not great, but it's good enough.

Output: Not great, but it's good enough.


Input: Zad and Aad is such a fantastic book I highly recommend every single person to purchase it

Output: Zad al-Maʿād is such a fantastic book I highly recommend every single person to purchase it.


Input: Highly highly recommend it

Output: Highly highly recommend it.


Input: Okay even if it a rubbish translation

Output: Okay even if it a rubbish translation.


Input: He said in there, because it just covers the days and the nights and the actions of the Prophet of Allaha Salam in such a beautiful and deep way.

Output: He said in there, because it just covers the days and the nights and the actions of the Prophet ṣallā Allāhu ʿalayhi wa sallam in such a beautiful and deep way.


Input: Anyway, he said that it has not been preserved from the Prophet of Allah, that he would lean on anything after he had moved to a mimber

Output: Anyway, he said that it has not been preserved from the Prophet ṣallā Allāhu ʿalayhi wa sallam, that he would lean on anything after he had moved to a mimbar.


Input: so what he's trying to say is that if there are hadith about him leaning on something then it was only because it was before the mimber was built for him and he needed to lean which is why he then used to hold onto the tree because gets a bit tired and just want a bit of support whatever and if there is a hadith then it was taking the place of the tree to hold you know to hold onto it or to lean on it but after the mimber was made it never narrated that you take it on and hold it like you see people doing and you see it you know in some masajid they have a massive staff which connects to the mibar and they stand on the mibber they hold it weird honestly weird right this is when you know people not actually understanding the fik of a hadith like why would you know would you do that, right?

Output: So what he's trying to say is that if there are aḥādīth about him leaning on something then it was only because it was before the mimbar was built for him and he needed to lean which is why he then used to hold onto the tree because gets a bit tired and just want a bit of support whatever and if there is a Hadith then it was taking the place of the tree to hold you know to hold onto it or to lean on it but after the mimbar was made it never narrated that you take it on and hold it like you see people doing and you see it you know in some masājid they have a massive staff which connects to the mimbar and they stand on the mimbar they hold it weird honestly weird right this is when you know people not actually understanding the fiqh of a Hadith like why would you know would you do that, right?


Input: So first of all, the Hadith is not authentic.

Output: So first of all, the Hadith is not authentic.


Input: Secondly, even if it is, even if it is, then it was before the member was made.

Output: Secondly, even if it is, even if it is, then it was before the mimbar was made.


Input: And, and Sheikh Uttar Tammin says, and the reason what Ibn Kiyom said that this is not something which has been narrated from the Prophet of Allah, or ever, you know, understood to be something from the Prophet of Sallah Sallem after the member was set up is because to lean on something, is only something that you do when there's a need because you're tired or you need to lean or something and if the Khatib is old or needs to lean or something because he's got a pain whatever then he can absolutely use whatever he wants and then that would be the Sunnah to do so meaning I have a need and so therefore to not affect the quality of the chitpah and to not hurt myself which affects the quality of the chitba I'm going to lean on something which is going to make me more relaxed which is going to allow me to give a bit of chutba which is an obligation in general and so therefore you should you know lean on something so that's good because it will and sheh said

Output: And, and Sheikh ʿUthaimīn says, and the reason what Ibn Qayyim said that this is not something which has been narrated from the Prophet ṣallā Allāhu ʿalayhi wa sallam, or ever, you know, understood to be something from the Prophet ṣallā Allāhu ʿalayhi wa sallam after the mimbar was set up is because to lean on something, is only something that you do when there's a need because you're tired or you need to lean or something and if the khāṭib is old or needs to lean or something because he's got a pain whatever then he can absolutely use whatever he wants and then that would be the Sunnah to do so meaning I have a need and so therefore to not affect the quality of the khuṭbah and to not hurt myself which affects the quality of the khuṭbah I'm going to lean on something which is going to make me more relaxed which is going to allow me to give a bit of khuṭbah which is an obligation in general and so therefore you should you know lean on something so that's good because it will and Sheikh said


Input: and because this will establish a sunnah and whatever establishes a sunnah to give a better chutzh is itself than a sunnah.

Output: and because this will establish a sunnah and whatever establishes a sunnah to give a better chutzh is itself than a sunnah.


Input: So what leads to a sunnah is a sunnah, sheikh says.

Output: So what leads to a sunnah is a sunnah, Sheikh says.