The Shaykh spoke about following the imam when he prays sitting, and spoke about standing for a latecomer, then returned to the questions in Albanian.

That is, there is a hadith from the Messenger (peace and blessings be upon him) narrated by al-Bukhari in *Al-Adab al-Mufrad* and by al-Tirmidhi in *Al-Sunan* and in *Al-Shama'il* from Anas ibn Malik (may Allah be pleased with him) who said: . When the Messenger (peace and blessings be upon him) entered upon the Companions, no one stood up for him, even though he was the most beloved of people to them; they would have given their wealth, their souls, and their children for him, and so on, but they did not stand up for him. Why? Because they knew his dislike of it. They did not stand up for him out of laziness or sluggishness, no; but because they knew that he (peace and blessings be upon him) did not like this standing up for him, so they did not stand up. And from this came the phrase written in the books of the later scholars: "They differed." This is part of that difference: "Is etiquette better than compliance, or is compliance better than etiquette?" Do you understand this statement?
The student: Yes.

The Shaykh : ... That is, compliance is the etiquette ... due to the hadith of Anas: The Messenger of Allah (peace and blessings be upon him) was: . So they were compliant and had good manners because the Messenger (peace and blessings be upon him) loved it that way. And what we think is etiquette is not etiquette, because etiquettes differ according to the customs and habits of people. In some countries, like India and Pakistan, a student’s respect for his teacher is by bowing. You may have seen examples of this in the university; because when I was there in the university, the first place I established, I studied there for three years, we always talked to our students who showed us this respect, saying to them: do not bow. This greeting is not an Islamic greeting, as came in *Sunan al-Tirmidhi*: a man came to the Prophet (peace and blessings be upon him) and said: . The etiquette of Islam is the salam and the handshake ... And it came in *Sahih Muslim* from the hadith of Jabir ibn 'Abd Allah al-Ansari (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) was riding a mule one day, and it stumbled, and he was injured in his ankle, and the time for the midday prayer came, so he prayed with them sitting due to the severity of the shock. He was in pain and could not pray standing, so he prayed sitting, and the people behind him were standing. He gestured to them to sit, so he prayed with them all sitting. When he (peace and blessings be upon him) finished the prayer, he said to them: . The King is sitting on His Throne and the people around Him are standing ... except the voluntary prayer. In the obligatory prayer, standing is a pillar of the prayer; the prayer is not valid without this standing. And yet, the Messenger of Allah (peace and blessings be upon him) dropped the standing for those behind him, even though they were able to stand. So he dropped the pillar from them. Why? So that the image of this image would not resemble the image of Kisra and his followers. Kisra was sitting and his followers were standing. The Messenger (peace and blessings be upon him) was sitting and his followers ... standing. The Messenger (peace and blessings be upon him) did not approve of this image, despite the very, very, very great difference between this image and that image, because Kisra sat out of arrogance and self-importance, and those around him stood for him out of reverence. The Messenger (peace and blessings be upon him) sat out of necessity, being sick, and the Companions stood behind him standing for the Lord of the Worlds. So the intentions are completely different. And yet, he said to them: sit. Of course, by gesture. After the prayer, he said to them: . So if the Messenger of Allah (peace and blessings be upon him) did not approve of this image, despite the great difference between it and the image of Kisra and his followers, what about us not caring outside of prayer? When someone enters,The Shaykh : and the people stood up for him. This is not at all from the etiquettes of Islam. Therefore, there was a scholar named Ibn Battah who was strict in adhering to the Sunnah and disliked this standing. One day, he went down to the market with a companion of his who was a poet composing poetry. They passed by a noble scholar in his shop. In the old days, scholars had a profession and a trade. Now it is difficult for a scholar and a profession to coexist, and this is a mistake, and this is one of the reasons that scholars have become slaves to the ruler today, because he eats and lives from this ruler, whereas if he works a free job, he does not care. So Ibn Battah passed by a scholar in his shop, and the scholar stood up for Ibn Battah out of respect for him. So Ibn Battah said to his companion the poet: "Ah." When this scholar in the shop stood up, knowing that Ibn Battah disliked this standing, he responded with two verses of poetry, saying:
"Do not blame me for standing, for my right When you appear is that there is no hope of standing
You are the most honorable of creation to me And it is the truth that I honor the honorable"
So the scholar said to his companion the poet: Answer for me. The poet knew Ibn Battah’s creed and his opinion on this issue, so he answered directly, saying:
"If you do not see me as lacking And you show me great respect
You have the merit in precedence and knowledge And we do not want from you restraint
So pardon me now from this standing of yours First, and I will reward you with standing
And I hate it very much For in it is flattery and sins
Do not oblige your brother to receive you With what by which the forbidden is made lawful"
And the point here, and there may be something hidden for you in the meanings, but the point is clear, if Allah wills.
"And if our hearts are sound We are content to not tire our bodies
We are all confident in the affection of our brother So what is our agitation and for what
As long as we are loving and affectionate, why, every time one enters, oh Allah, stand up and sit, stand up and sit. The best guidance is the guidance of Muhammad (peace and blessings be upon him). If the Messenger (peace and blessings be upon him), who is the master of mankind, entered upon the best of people after the prophets and messengers, his noble Companions, among them Abu Bakr and 'Umar, and no one stood up for him; then we are more deserving to be measured by the Messenger (peace and blessings be upon him), whether we are from the people of knowledge or from the students of knowledge. Because this one who is from the people of knowledge is below the Messenger (peace and blessings be upon him) by millions of degrees, and the students of knowledge, however much they are eager for seeking knowledge and adhering to etiquettes, are below the Companions by millions of degrees. So if the Companions did not stand up for the Messenger (peace and blessings be upon him), then these students should not stand up for their Shaykhs. And the Shaykhs, if they are truly Shaykhs, should dislike this standing, because the Messenger (peace and blessings be upon him) disliked this standing. How much time do we have for prayer?
Abu Layla : There is one hour and two-thirds left.

The Shaykh : That means you still have twenty minutes, if Allah wills. Please, what do you have now?
The student : I am asking permission because I might be late for the prayer.

The Shaykh : Yes, you are asking permission, please go ahead.
The student : He speaks in the Yugoslav or Albanian language ...

The Shaykh : Yes, praise be to Allah. That is, the whole Islamic world: Syria, Jordan, Egypt, ... and this is all a verification of his (peace and blessings be upon him) saying: . And in another narration: ... . . This is a noble hadith . And in a narration: ... ... . And he said: ... . , ... ... ... al-Fatihah ... ... Surat Yasin ... . . And in a different narration ... ; in a lawful visit and in an innovated visit.
Abu Layla : There is no time for the prayer.

The Shaykh : He said in half an hour.
The student : Now there is half an hour left minus five minutes.

The Shaykh : Oh Allah, please, please.
Abu Layla : Regarding the head covering, if you have any advice for them.

The Shaykh : That is, the brother here mentions that covering the head is from the Islamic etiquettes ... that is, placing a turban on the head, and this is the most complete Islamic form. This is a long discussion, if Allah wills, another time. But covering the head is from Islam, and in the books of jurisprudence: "Whoever walks in the road with his head uncovered, his testimony is not accepted ...".
Abu Layla : The prayer, our teacher.

The Shaykh : We have spoken; and upon you be peace and the mercy of Allah.
The session of the Albanian and Yugoslav Muslim guests has ended.

The Shaykh : That is, this statement plays on both sides. On one hand, he permits himself to deposit money in the disbeliever’s bank, and then he says: instead of leaving the riba (usury or interest) for the bank, which is a strength for it, we take it. Well, if he withdraws all the capital, because it is a strength for the bank.
The student : It was narrated fromThe Shaykh : al-Qaradawi that he sees taking riba (usury or interest) for the Muslim like this?
The student : ... the brother who saysThe Shaykh : Yusuf al-Qaradawi says that it is permissible to take interest on money deposited in Western banks so as not to strengthen their capital; the Muslim takes it and then it is spent in certain ways.
The student : As for the money that Muslims are compelled to deposit in Western banks, it is permissible, as he says,The Shaykh : for Yusuf to take its interest and spend it on the poor Muslims, on the condition that its owner does not take it. This is the statementThe Shaykh : of al-Qaradawi. This statement is a matter of validation, because I know the fatwa and am aware of it.

The Shaykh : We ask Allah to purify us from riba (usury or interest) and dealing in riba (usury or interest).