Shamail – The Prophetic Personality 07

salaam aleikum wa rahmatullah wa barakatu. Who does have the Nasir dinga. And you're listening to the column podcast. Before we get started with today's session, I wanted to share a really amazing resource with you. A question that everyone has a problem that everybody deals with is, how do I focus within my prayer? How do I enjoy my Salah? Well, the answer to that question, the solution to that problem is actually quite straightforward and simple. If we understand what we say within our prayer, we'll be able to focus on it, internalize it, and actually get back to enjoying our conversation with Allah subhanho wa Taala. We created a solution to make this possible. It's called

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offering our prayers or performing our Salah, but we can go back to experiencing a conversation and relationship with Allah.

Now to get on to today's session in sha Allah, we're going to be covering the Shema a mohammedia, the prophetic personality. The following session was recorded at the Sierra intensive

smilla Alhamdulillah wa salatu salam ala rasulillah who Allah Allah he was actually here at marine shala continuing with our study of the Shema, l l mohammedia. The prophetic personality

inshallah today we're starting with chapter number 49 Babu ma Jaffe, hyah rasulillah he sallallahu alayhi wa sallam.

Now, before we get started, there are two things that I'd like to explain about this particular chapter are three things rather, three things that I'd like to explain about this particular chapter number one, first and foremost, is that

the way that Mr. Timothy Rahim, Allahu taala,

has constructed this particular chapter, he brings up certain issues, or certain topics, certain conversations that are a little bit more sensitive in nature to use a word.

Another way to explain that is that they're a little bit more adult themed in nature. And being mindful of the fact that we of course, have a family friendly environment, particularly here at Cedar intensive. So in sha Allah, what I will be doing, because I don't want to make folks uncomfortable, while at the same time talking about the topic at hand, but to not make folks uncomfortable, I will be speaking in code.

And so in sha Allah, I'll do my best. And I will be using just certain

different words to basically communicate certain ideas.

However, at the same time, the reason why I wanted to bring this up is that these are still issues that are very important for us to know. They are a part of our Deen. But I also think that it's very important to have dedicated forums and venues where folks know go into it, that this is going to be the topic and the nature of the conversation.

And so what I'd like to direct anyone to insha Allah who is interested in learning about this particular aspect and issue of the lifestyle of the prophets, a lot of Islam and how it applies to our lives, in married life, in regards to intimacy between spouses, then we did conduct a class 10 things to know for when you say I do, it was a marriage seminar that we conducted, which is recorded and available long from now. So inshallah folks can definitely go there. log on, and they there is a session dedicated to just talking about intimacy in marriage, where we talked about the issue and the topic, a little bit more frankly, and a little bit more forward. Because, again, it was a class

where all the attendees and all the students knew coming into it, that that was going to be the subject of the conversation, and therefore, it's not the situation where families all come together, and then it's an uncomfortable situation.

So that was the first thing. The second thing is that I mentioned this

Beforehand even though I will give a thorough explanation, the second Hadeeth in this chapter, as many folks have might have, have already taken a look at it. There is quite a bit of commentary on the second narration in the chapter. And actually, many folks will be quite surprised at, you know, kind of the reality of the issue, and inshallah I will clarify. So I just wanted folks to know that.

And so they don't, nobody forms kind of a preconceived conclusion or notion about the particular subject, having looked at the second narration in the chapter number three. The third thing before we get started is just the concept of heya, and modesty itself.

Which even I need to retranslate at least to a degree. First of all, let's just talk about the word high up because that's the Arabic word, and then we'll worry about the translation. First and foremost, a word hygeia comes from the word hyatts. They both come from the same roots. hyatts basically refers to life. hyatts means life hyah what is being translated as modesty, which we'll get to in a minute, comes from the same roots. And

this is why even the word Hya minus the hums out that's at the end. If you look at the Arabic of the word hujjat one, right you see the hi Yah, Elif and then there's a Hamza minus the Hamza, if it's just hygeia, the classical Arabs, the ancient Arabs, that was a word that they used to use to refer to rain, because rain brings life. So, they used to refer to rain as high up

and the connection between the two this modesty, if you will, for now, before we translate it More formally, and the relationship to life like what is the exact connection, what is the relationship between these two words? So, the scholars have written extensively on this particular issue. Some of the even hija hates him and he basically writes will be has to be Hyattsville lbs that will hire, that the more alive the heart, the soul, the spirit, the spiritual capacity of a person, the more alive spirituality is within a person, the more it will increase their dignity and their modesty. For good Lama gana Alba haiyang Kanhaiya attempt, the more lively The heart is in the heart doesn't

just mean like the physical heart, like in terms of physical health physiology, but it's referring to the spirituality, the more conscious and more spiritual, the more aware a person is, then the person's dignity and modesty will similarly be more complete.

In terms of a religious definition, that's more linguistically. But in terms of a shutter, a legal Islamic legal definition, the scholars have written that it is one open, you bow through Allah each deniable or be that it is a character that basically motivates a person, it brings a person it gives the person the capacity to be able to avoid bad, ugly, evil things. While you're hoodoo Allah ility cabin hasn't. And it actually motivates a person and gives the person the strength and the ability to be able to do good things. When will Geneva to taxi refill, Huck Hawk, and it also motivates a person to not fall short. When it comes to the truth like it basically gives a person a commitment

to truth. And then there are different types of higher that he basically talks about one of the types of highs high out with custom, there's a modesty or a certain bashfulness that is there because of the generosity a person has where a person, you know, just the generosity of that person, kind of embarrassed as a person and prohibits them from maybe, you know, picking on someone or, you know,

just just, you know, maybe coming kind of coming down hard on someone. And a beautiful example of this is when the Prophet sallallahu alayhi wa sallam was married to Cena been to Josh, the mother of the believers, and they had the walima and the prophets, a lot of them invited folks over to share in the walima, the feasts to celebrate the marriage. And they kind of sat there for an extended period of time. And they kept on talking and talking and talking and hanging out, if you will. And the prophets, a lot of them was tired. It had been a long day, and he wanted to retire for the evening and also wanted to spend some time with his wife.

The two of them had recently been joined in marriage and the profits all of a sudden look for answers. Well, you know, when he talks about well, I'm setting the scene really Hades in a valley company within the BFS, ye income. It basically says even though it was making the profits I'm uncomfortable, but the generosity and the kindness and the graciousness of the Prophet sallallahu Sallam was such that he just could not get himself to tell guests who were sitting in his home. Come on, now move it along.

Time to go. Because it's he was just embarrassed to kick people out from his home. It's just the generosity of his soul and

So that is one type of high up, another is high out when Mohammed Beeman maboob he, that

similarly a person has a certain reserve vividness with people that they really truly love. Of course not talking about right and wrong, good or evil, halal and haram, but just talking about maybe doing things a different way. But if there's someone who is really truly beloved to you, and maybe they're not doing things, the best way that they can, there's a certain amount of just, you know, softness that you have with them that might kind of hold you back from, you know, kind of snapping them and you know, kind of correcting them. So that's a high mo higbee min. Movie, well hang out with your booty. Yeah.

And this, this type of hire is when you are the subject of someone, when someone is your superior, you serve someone, then you have a certain amount of, you know, bashfulness a certain amount of modesty with them, and you worry about disappointing them. And you never want to do something embarrassing or disappointing to them. This higher order Buddha is what we have with Allah subhanaw taala hideout was muddy enough to he there is a hideout that a person has with themselves. And it's very interesting how they, they they label it and how they perceive it, they view it as a type of HIA. But really what we call it in English is that, you know, you don't accept anything less than

the best from yourself, you expect the best from yourself, and you're disappointed in yourself, if you don't put your best foot forward if you don't do the best job possible. Right. And so there's that type of the expectation you have of yourself, they refer to that as having higher with yourself. And then there is a higher mood,

which is, you know, higher that is played praiseworthy, and that is just a general overview of the different types of hire, which basically means, again, as we defined it earlier, that it is to want to do the best that you can to avoid things that are bad or that are

unpleasant, where you tried to have the you know, absolute submission to Allah, you try to have good conduct and behavior with the creation, that you are always serving the truth you put the truth before your own self interests. And that's what the prophets a lot he said was referring to where he said al-hayat Hayden kulu

Hale, hi, all of it is good. HIA is the very essence of good, it is a summary of all that which is good. And the profits a lot of them similarly says another narration in lamb testa he

first not much it, that if you do not have a sense of dignity, then do whatever it is that you want. Nothing will bother you at that point. If your own dignity doesn't prevent you, then nothing will prevent you.

So that's kind of an overview of the topic or these subjects of hire, actually wanted to mention two more things. The Prophet sallallahu alayhi wa sallam said I am sure about terminal Eman. The Prophet salatu salam says HIA is a part and parcel of faith and belief among our spiritual capacity. It is a part of our spirituality. And Nita Bukhari, the prophets a lot of them commenting on something he said unto whom, you know, a man was commenting on hyah he said Anil hyah minalima. One who likes to lobby Hayden, that higher is from faith, from belief from spirituality, and anything that is a product of higher that modesty that dignity, then it is good, like ellaby Hayden.

And

it said about the Prophet sallallahu alayhi wa sallam that canon hyah Elijah Bazar houfy. What he had, is very interesting to kind of the social manifestation of that sense of HIA. It said that the Prophet sallallahu Sallam his HIA was such that he would not stare at people.

Like stare uncomfortably at people. It's kind of like, What are you looking at? Right? The promise of something didn't do that you can make people uncomfortable. You didn't create those types of very awkward, uncomfortable situations.

But now, before we move on to the first narration, there's a little bit of a question that remains here. And that is that when we start talking about HIA, and we start talking about this concept, a lot of times it can start to create kind of the notion that, you know, it's just avoiding, or just being so cautious and careful that it can start to create a little bit of the notion that even if something wrong or something bad is going on, or some action needs to be taken, then there's somehow the person's HIA will interfere with the issue. And that is incorrect. And the prophets audition was the ultimate example of that, obviously, where even though oh my god Allahu Allah, Allah it says La,

la, la la la, la la, la la la la

He was alone. I never saw anyone who was more courageous. Nor I saw anyone who was more devout in his worship than the Prophet sallallahu, alayhi wasallam because those are the two areas where people will oftentimes misunderstand the application of high up that if something wrong or something bad is going on, and they're like, Oh, you know, just having high, I'm just modest. I don't like to speak out. No, no, something wrong was going on. Last year, I'm in Russia likes alarmism. Nobody was more courageous in the process of them. When it came to truth, he spoke for the truth. And similarly, a lot of times people misunderstand the concept of hyah. Right? Where I am told I am

instructed to give the hotbar.

And can, you know, maybe assuming that I'm qualified to be doing so. But then it will be like, oh, but you know, I'm kind of shy and modest and high. Right. And somehow, like, that's a good thing. That that Benjamin Ross relies a lot on very devote. Time to pray, was time to pray was time to read, it was time to read, it was time to worship, it was time to worship, do

whatever needs to be done, you do what needs to be done.

There's no hate out there. The high is then afterwards, don't be sitting around signing autographs to people, that's higher.

Right. So that that was a perspective. And that's sort of the Allahu taala on who says, Can I ask and then as he was young, as you were, as you were the nurse, dimensions, a third area, third area where people oftentimes misunderstand the application of HIA where it's an opportunity to be generous, to donate to give to be generous, and someone has, oh, you know, they have high I don't want to, you know, give in front of, you know, the profits, a lot of the some was the best of people. He was the most courageous of people and he was the most generous of people. The Prophet sallallahu alayhi wa sallam did not have, you know, even so much so in the battlefield, a very

powerful narration. It mentions that either murale batsu, its Athena be Rasulullah sallallahu alayhi wasallam. When the battle got heated, we would hide behind the Prophet sallallahu alayhi wasallam. We would line up behind the profits a lot easier than

you know, in the Battle of butter. We'll be talking about that that Boubacar the Allahu taala and who says I couldn't keep up with the promises of alumina, Vitaly radi Allahu taala, who says the prophets, a lot of them would be at the front lines. And then he would rush to the back to check on everyone. And he would go there. And he would pray into automatic worship, and immediately get up and he would just like he said, kind of get people for dinner. It was like, almost like he was leaping he wasn't even walking or running. It's like he was leaping across the battlefield, going to the front of the line.

Right. So there's so that highest should not be misunderstood or misapplied.

And then the last thing that I was going to just comment on was, translation wise, hyah is, has always been a bit challenging.

You know, for the English speaking community, how do we exactly translate hyaena there's a lot of different attempts at doing so. Obviously, here you see in the book in front of you in the translation, it says modesty, and what that's not all wrong or bad, right, but it's beyond even modesty, because that's one aspect that's one element that's one side of higher, right to kind of create like something that is more lifelike, something that is more real three dimensional, if you will, modesty is one dimension of it.

But a second dimension of it is that the what's referred to a lot of times we also see this translation, like a certain bashfulness

where somebody is, you know, kind of embarrassed if you overpraise them embarrassed of just being, you know, showered with a lot of attention and public affection, generally genuinely don't like it. The profits a lot of the time when he walked into the room and everyone stood up the process and said don't do that it embarrasses me.

It embarrasses me. We read in the previous generation that the Prophet sallallahu alayhi wasallam laya Palutena he loved me McAfee in the profits, a lot of them did not allow people to just sit there and just kind of shower preys upon him. Unless it was a situation that was deserving of it. He gave someone a gift and someone is saying thank you very much. That's very kind of you. Okay, that's that fits, that makes sense. But for someone to come and just start kind of sing your praises, and you're so awesome, and you're so great. And oh my god and right. And the profits, a lump sum would be uncomfortable with that. So there was a certain element of that bashfulness that's one dimension

of it. And the third dimension of it, the one that really fascinates me and I feel it does not get translated often enough. Because we're basically talks about even having higher with Allahu Allah subhanho wa Taala. Having haya even when you are alone, by yourself, that the third dimension of HIA that I would suggest, and it's just a suggestion for me, and that is dignity. does having a sense of dignity respecting yourself, that is higher, having self respect, self dignity,

right, that's the dynamic of higher so that's how kind of more hopefully a little bit more comprehensive idea of how higher exactly

works. Now to move to the first narration

Paloma sonichu had the Santa Maria Medina Helen Keller Henderson Abu Dawood. nashoba achala. Samia to Abdullah even Abby urtica you had this one he said he didn't know who de radi Allahu taala anupong canon abuse Allahu alayhi wa sallam assured the higher and min Allah either Ah, if he did he ha, well kinda either curry has shaken out of na houfy was he

the very first generation just to briefly translated that the Prophet sallallahu alayhi wa sallam had more higher, since we've talked about the different elements of it had more higher than even a young woman who had never been married before. While she is in her private quarters preparing for marriage. And he would this if he was bothered by something, you could see it on his face, meaning just and now I'll explain this. Before I get into the commentary here. There's a very fascinating individual that is mentioned in the chain of narration. Abdullah, even Avi urba was very fascinating person. He was a very, very knowledgeable scholar. And he was blind. He was blind, he was a very

knowledgeable scholar, and he was known as be had a battle and be heard. And he was not just an ocean of knowledge, he was oceans of knowledge.

And he was also the teacher, the personal teacher and mentor of Omar bin Abdul Aziz, the great halifa, the great leader of the Muslims, Omar bin Abdullah as he was his teacher and his mentor.

So very remarkable person who benefited and learn from the companion so he narrates her own books are a little odd. And I want to kind of emphasize that the words of this narration I'll explain what I mean by this, the words of this narration are the words of a booster a little hoodie, not the words of the prophets a lot he sent him.

Okay, first of all, remember that. Now what he says is that the prophets a lot, he said, more higher than minella, as the rah rah refers to a young woman who has not been married previously, he said that he ha, the hitter basically refers to kind of like her private quarters, her private area where she would prepare for the wedding. A lot of times, what they would do is to kind of give her obviously, the construction of homes was very different at that particular time. So they didn't have rooms upon rooms upon rooms, like we have today. So a lot of times, these are very simple folk in the desert. So if they even had, you know, hard constructed walls, that was considered a luxury in

and of itself, then within those four walls, the way that they would separate different areas was that they would hang curtains. So if there was, you know, in the home, there was a woman, a young woman who was getting married, and for her to be able to prepare and get ready for her wedding, they would kind of put up a little bit of a curtain for him like a little bit of a private area, not only obviously, from the menfolk, but also from the other women folk as well, just to kind of give her a sense of privacy so she can pray, you know, get ready and prepare herself for her wedding.

So he says that the prophets A lot of us have been more hired than even somebody in that situation, which is very, you know, you know, has a certain amount of dignity and modesty and bashfulness in that situation. And the reason now I'll explain why I said, These are the words of illusory liquidity, not the words of the Prophet sallallahu sallam, that doesn't somehow make it wrong or incorrect when I have the bill. And he's a companion of the prophets a lot. He said, I'm, but understand that every, he's a companion. Right? And so he has a particular background, this was an expression amongst the Arabs not to be taken very literally. But just like we have many, many

different expressions, right? How will describe certain things? Right. So this was a particular expression in old Arabia at that time, that when somebody was very modest, and very bashful, and kind of shy, they would say that that person was like, either off he could do that this person was like a young woman about to get married, kind of preparing for her wedding. So this is that expression. So folks should not fixate on the expression as much, but try to understand what that expression meant 1400 and whatever years ago, you know, in Arabia, that it basically just meant that he was very, very modest, he had a lot of hair, and he was very aware and observant and cognizant of

his surroundings at all times. Then it says either curry has shaken out of na houfy yg when he was bothered by something, we could see it on his face. Now we read previously that the prophets a lot, he said, would not make people uncomfortable. He would not say things to make them feel uncomfortable, nor would his body language reflect that. But see, those were the types of things and the types of situations where

you know, the profits allowed him maybe just didn't like doing things a particular way and someone was like, somebody's eating the lizard and the Prophet sallahu him did not like it. Well, then at that time, he would not try to have some type of really overt visceral reaction to make that person feel uncomfortable. But what this is talking about is somebody kind of did something that

You know, bothered the prophets a lot. He said, I'm personally somewhat offended the prophets a lot, he said them, then the prophets a lot. He said, um, you know, at the same time, what we understand is the prophecy of some was a human being.

He was a human being. And so sometimes when somebody just kind of says something very harsh to you,

it just shows on your face. If somebody knows you really, really well,

and you get home, even an hour later, you walk into the house and right away somebody knows you really well, a family member will be like, what's wrong?

What do you mean, what's wrong? I didn't say anything. Yeah, but your face is telling me everything I need to know what's wrong. Right, that.

And what he means by mentioning that is the only way you could know that something was wrong from the face of the prophets a lot. He said no, because he would never say anything about it.

Because again, that was just the decency.

The dignity, the honor, the modesty,

the respectfulness of the Prophet, sallallahu alayhi wa sallam.

The second narration, and this one, this one is the one that involves a little bit of explanation, or read it and translate it, but just everybody kind of, you know, kind of reserve judgment.

Calling Masonic who had the Santa mahamudra nylon collar head does Anna work here on calahonda, Tanner, Sophia and Matsuda and Lucifer named Abdullah venia Z, they'll hurt me. And molalla insha Allah, let's Arusha todo de Allahu taala unha Manawatu Illa de Rasulullah sallallahu alayhi wa sallam, oh Carla Tamara a to father john Rasulullah sallallahu alayhi wa sallam aka to

our era, the Allahu taala. And he says that I never look towards the

private parts of the Prophet sallallahu alayhi wa sallam, or she said that I never saw the private parts of the Prophet sallallahu alayhi wasallam.

Now, there's another narration to this particular effect.

That

I'm not sure exactly I don't want speak on behalf of everyone. But this is a narration that a lot of times a lot of folks have heard or that they've come across or they've been told. And similarly, there's another narration similarly to this effect that folks have come across previously. And that is

that similarly it is attributed to the Prophet sallallahu alayhi wa sallam, or excuse me, it's attributed to a shadow the Allahu taala on her, where she says that Mara, a to whom in rasulillah, Salam wallarah, who made me

that I did not see the primary parts of the process, nor did he see mine.

Now, the reason why I was telling everyone to just kind of reserve judgment in regards to it, the narration that is mentioned here within this book,

is extremely weak. And even saying that something extremely weak, it's not just a weak narration, it's an extremely weak narration. One of the narrators of this particular Hadith was actually, I'll give you the exact commentary. Some of the scholars such as even Haji Rahim Allah, Allah, He says about one of the narrator's he says Heather Lahaina Fie, Allah Baraka

that there's no good in this person. And there is no blessing in that person. Well, we'll move on Bill qldb, was sercotel Hadith. That person was in fact accused of fabricating narrations and changing a hadith. And the other narration that I mentioned also, is suspected of being a fabrication.

Meaning it is a false narration it was made up by someone.

So both that nourish you that I mentioned, he did not see me I did not see him and this one where I did not see the Prophet sallallahu alayhi wasallam in that way, these are very, very, very weak narrations at best and in fact, there's serious discussion about them being fabricated.

Now, how did they end up in this particular book? Because a mama Timothy Rahim Allahu taala is not a prophet of God.

He made a mistake. Right? So we should also be very careful folks become overzealous, and it's very

it's very

funny. It's It's It's, it's comical for folks like us to then start basically, critiquing your mama Timothy and actually questioning, you know, his scholarship and his reliability. Right? Because he made a mistake, whereas I don't know anything. All right, so nobody's perfect. And that's part of the beauty of the study of our religion is that we understand that nobody's perfect.

And that's why mama Timothy wrote this book, put this narration in this text. And then people came after you mama did maybe, like even harder on him Allahu taala like emammal by God Rahim, Allahu taala, and many, many different other scholars. And they basically went through and reviewed his work and said, By the way, this narration does not checkout at all. All right, and therefore we correct that.

Second question, I'll answer which might occur to someone if somebody does not have some background in kind of the study of the sciences of Hadith, and the verification of the Hadith sciences, that someone just being here now for a week, you know, studying the life of the prophets a lot. Some somebody might be very puzzled by the idea. Why would anybody ever make up something about the prophecy? Like I'm not able to fathom the motivations. If you're not able to comprehend how and why somebody would do that? Congratulations, moby-dick. That's a good thing. Because it is truly horrendous. The Prophet sallallahu alayhi wa sallam says, in a narration that is one of the most

well documented overwhelmingly narrated a Hadith of the prophets, Allah fisherman Kathy balagan, Ramadan, forgettable, WA Tada, human and not, there's somebody who deliberately lies about the messenger salatu salam should find their place in the fire of hell.

It's a very unforgivable crime, it's a very serious offense. And to just give you a little bit of historical backdrop, I'm not going to get into into a lot of detail. But just to give you a very brief idea, there was a very problematic a very delusional group that existed at one point in time during Islamic history during Muslim history, where the Qatar Armenia and part of their methodology these are very delusional people, crazy people, if you will. And part of their methodology part of their philosophy was that if you have to make up something,

then make it up as long as they you know, encourages people to do something, quote, quotation marks, good. What that meaning their definition of good that if it motivates people to do something good based on their definition of good, then it's okay, it's justifiable, that the end justifies the means. So these were people who had very strange bizarre notions of what piety and what righteousness were. So apparently one of their ideas was also, you know, somehow imposing some type of superficial idea of piety and righteousness even within one even within the marital relations. And so they basically would fabricate these types of things, to give people all these weird notions

and ideas, versus what is authentically narrated about the Prophet sallallahu alayhi wa sallam

in the Sahara remember hiding?

in the Sahara, remember? Howdy? Modi, Allah Rahim Allahu taala

ishara the Allahu taala anha same person that this narration is attributed to, she says, along with that there's another authentic narration where almost solimar are the Allahu taala and he says a very similar thing. Where What does she say? Going to? Does he know I know when Wu sallallahu alayhi wa sallam Amina Anwar Hayden naka de feu ad nafi.

And we, we speak about this very respectfully because it's a Prophet's a lot of them and the mother of the believers. But the mother of the believers basically for our the sake of our guidance, and the for the sake of our relationships, she shares something very private and very intimate. She says, I am the messenger sallallahu alayhi wa sallam would bave together,

we would be together. And that completely contradicts whatever notion this type of narration is trying to create.

very problematic. So there's no reality to this as all this at all. This is not any type of character of the prophets of Salaam. This is not any type of fit or notion of piety. But in fact, the Prophet sallallahu alayhi wa sallam was very intimate with his spouses. And as I said, that is something that you know, we've talked about previously, and I directed you to there, and inshallah you can follow up further more over there. And the last comment I'll share is even hijab, Rahim, Allahu taala. When kind of going through this text and talking about this narration, he says that

he just did you know, because he's a scholar. So philosophically speaking, he says, even if, even if somehow this narration would have checked out, hypothetically speaking, even if, unless I've been lifted up, even if this narration would have checked out, I still don't understand what he'd be doing in this chapter. How does that give any notion of modesty? And he says, I questioned my teacher. I questioned my teacher. How does this demonstrate any type of modesty? And he says to my job,

my teacher gave me an answer that did not make any sense at all.

My teacher gave me an answer, and it's you see, that respect was there, okay. He's the teacher but he also said what you're saying makes absolutely zero sense.

Right so he says through my Java mala info, my teacher gave me an answer that did not benefit did did not make any sense at all. So many, many scholars have come afterwards and critique this particular idea. So I thought that I would clarify this and point this out so nobody would have a misunderstanding about it. The next chapter

chapter number 15 Babu ma Jaffe hija Mati Rasulullah, sallallahu alayhi wa sallam.

This is the chapter about the blood cupping, performed with the Prophet sallallahu alayhi wa sallam, not by the prophets, a lot of them, but to the Prophet sallallahu alayhi wa sallam. And as we read the narrations, it'll become more clear, just very quickly to explain the basic concept. This is something that was a medical remedy, and after the doctors after the lesson is over where we normally do the q&a, inshallah, we'll talk about this a little bit more further in detail, specific Lee. But basically, this was a type of remedy a medical treatment, if you will, something to help maintain health that the prophet SAW that was practiced at that time and the Prophet sallallahu

Sallam appreciated this particular practice and also the profits, a lot of them would have it performed to him. And the reason why translated is because he hijama de la salud salatu salam, I don't want somebody to translate the process of performing it. Not that there's anything wrong with performing it as we're going to learn about, but the process of never did. He never applied the treatment to someone else. Rather, he had the treatment applied to him. And that's just historical fact. And the prophets, a lot of them said some very remarkable things about this particular practice. And I had the the body narrated by Ambassador the Allahu taala Anima. The prophets, a lot

of them said as she felt when he fell off at him.

That remedy is found in three things. sherbets Rosalyn, drinking honey was shouted at me German, that basically having this blood cupping performed, and third one was working getting out in and basically a type of burning or cauterization that they would perform, that they would do. And that was sometimes the type of remedy but the promise of some said well under Almighty anarchy, but that was prohibited, that was forbidden, the burning and the cauterization because that would end up involving a lot of times people would get carried away with it, and it would end up involving mutilation that the profits or losses from forbade that practice.

right but rather the other two remain intact. And in another narration yet the Prophet sallallahu alayhi wa sallam just overall talking about medical treatments in a hadith of narrated by Eben magia, who saw much of new Shetty, goradia LaHood taala who says that the prophets a lot Some said today Whoa, he by the law, seek out medical remedy owes slaves of God. Oh people for in the law has to behind the who lemmya ba da da ba ba ma who Shiva and Ll Haram. That the prophets Allah exam has created a remedy for every illness, minus old age.

There's no remedy for old age. All right? Anything people do right now is not remedying old age. It actually makes it scarier. Alright, so

moving forward.

The first narration Harlan was suddenly foo had that Anna Do you know who Julian calahonda is Mary Lou Jonathan and her maiden Paula su Ella NSW Malik Uncasville. headjam for calling Gemma Rasulullah sallallahu alayhi wasallam ah hijama who aboot a BA for Amara Allahu bizzarrini mentor Iman. Well, kanima Allah who further on whom in Karachi bacala in Abdullah Mata Dawei to be healed hijama

o in amin, m Salida. de como hijama

unece radi Allahu taala. And who is this narration unnecessarily Allahu taala. And who was asked about

someone performing the treatment of hijama, blood cupping, and then basically charging for this practice. So the money that would be earned the fee that would be taken from performing this remedy.

And

he responded by saying the prophets a lot of them had this performed and the one who performed it for him was a man by the name of Abu tayyiba.

Eva was a slave who was under contract to basically and the way that they would occur not to get into too much detail, but it was called macatawa. And what that contract would be is that a slave would basically say, would go to the slave owner and would basically say, I would like to purchase my freedom, name, your price, and they would negotiate a price and then he would work that fee off. So this man will tell you about who was basically in that McCallum macatawa contract he was basically working and paying off the amount that

The slave owner wanted in order to be free, he this slave had become Muslim.

And he knew how to perform this blood cupping. And he came in he performed it for the profits a lot. Hmm. And after he had performed it the profits, a lot of them told the companions to reward him to basically pay him with two saws. Okay saw in the Arabic language is basically a measurement. It was a measurement using classical Arabia, because in classical Arabia at the time of the prophets, a lot of them, they would sell food, they would trade food, not so much based off of weight, but more so off of volume. And so the PSA was a measurement of volume. And what I saw represented was that one PSA would be two handfuls.

And so he said, two saws, which is four handfuls. So the process I'm said, Give him four handfuls of food. It doesn't stipulate what type of food it was, but it might have been some grain or some dates or something. But he basically said pay him with that.

And furthermore, the profits, a lot of them went and spoke to the person who he was paying that contract off to. And the process I'm asked him that How much do you have him paying you on a daily basis or weekly basis, whatever they had agreed to what earnings is you have to bring to you. And he told him the amount of the profits a lot. He said them, interceded on his behalf and negotiated the amount down. So the process of did that as a favor to him negotiated the amount and then on top of that paid him with the food item. I'll answer the questions afterwards. He negotiated the amount down and then he brought the food items as well and said pay this to him. And the profits, a lot of

them did actually pay him for this particular service. And then it goes on to say what color then the profits a lot he said him said in Ghana Mata Mata waiting de la jolla that the prophets Allah recently said that the best remedy when the best remedies that you can receive is this practice of blood cupping.

And or the narrator says I don't remember maybe he said that the the best medication or the best remedy, it works out the same ways just a different Ansel also means very, very good, better off that also means better so it it translates almost the same. So he doesn't remember which word you use to express the idea better, but essentially the process of someone saying when the best remedies that you can apply is discussing had these number two column masani who had that and I have no idea Ali, kala Hadassah, Buddhahood Kala Hadassah Omar Abdullah an OB jameelah john alexander the Allahu taala anhu and an obeah sallallahu alayhi wa sallam a call

and then to be a salatu salam, excuse me, and then the BSL autism Gemma amarante Ronnie for our title hijama agera who,

in this generation I live in the Allahu taala and who says that the Prophet sallallahu alayhi wa sallam he performed he received the blood cupping. And then he ordered me

and I gave the person who had performed the copying whatever his fee was, had the number three now some I know that the question might be starting to arise Why is this even a topic? I'll explain in just a minute. Let's look at number three. Volume 7400 is hot lamb Danny Callahan does an OB dancer Fianna thodi on jabber Annie shabby, and if they are bursting on the Allahu taala and Omar Khan

in an obeah sallallahu alayhi wa sallam ma

ma fille de Imy ouabain l Katie Fany.

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in this generation Abdullah bin Ambassador the Allahu taala and Houma

he says that the prophets a lot he sent received the blood cupping, and he received it on either side of his neck.

And he also received it between his shoulder blades, so the upper part of the back

and then he gave the person who had performed the cupping. He gave him his fee. And then I've done up in our buses and if it was her arm, if it was impermissible to pay

the person who performed cupping or if it was impermissible for the person who performs cupping to charge money, the process of never would have given it the process and did not engage in haraam. He cannot. It goes against the prophetic orientation. He cannot. Now why is this a question? And then we'll look at the rest of the narrations because there's a hadith in Sahih Muslim there's a hadith in Sahih Muslim narrated by raffia Khadija radi Allahu taala and who, so it's an authentic narrations in Sahih Muslim and an obeah sallallahu alayhi wa sallam a call the Prophet sallallahu alayhi wa sallam said Gus will have Jeremy habito

guess we'll have Jeremy Habib.

On that the earning of a person who performs cupping is filthy.

Okay, now what I've done there is a very rudimentary translation. So the question here now, if we do translate it is that the earning of a person who performs cupping is filthy.

Which kind of seems to give the idea that it's bad. It's not good.

So how do we reconcile that with what we've read so far? And Abdullah bin ambass, clearly saying that if it was impermissible, he never would have paid anyone? How do we reconcile all of this? Right? They're all it's all coming from authentic sources. It seems contradictory. So there's a couple of explanations, a couple of things that help us understand, they are not actually contradictory. They are complimentary, we just have to understand how they complement one another. So the first way is that that translation that I did is very rudimentary. The prophets have said was not talking about the earning of one who performs cupping to be filthy meaning haraam or

impermissible, but he was saying the work gossip,

the work of a person who performs cupping his dirty work.

Right? Because obviously, right? Talk to a surgeon, right? It's not pretty, you get quite literally blood on your hands. Right. So you get your you have to get your hands dirty. And particularly at that time, a lot of times to perform the cupping, they would have like the Horn of an animal. And the only way to create the suction, suction now they have like machines and pumps and things like that the only way to create the suction was

with your mouth.

Right? So you'd put it there. Now, of course, those who knew what they were doing, they knew how to do it without getting, you know, an early lunch. All right. That's okay. It's okay. It's okay. If it grosses you out. That was completely my intention. hamdulillah right. So

right, so, but we just read the chapter on modesty as well. So but uh, so, but the, the way that they will create the section was that they would have to use their mouth. Now, obviously, they knew what they were doing. And they would be trained in it, and they knew how not to get, you know, blood in their mouth, and so on so forth. But nevertheless, I mean, you still get blood on your hands and things like that. And that's why the Prophet sallallahu Sallam even recommended that after you have cupping done you should take a shower.

And after you perform cupping on someone, you should take a shower. And there is no fifth position. Nobody says that a shower is necessary after having cupping done. That is not something that obligates will do I'm obligated to listen about the purification on you, right? When when couples are intimate with when when the when the couple is intimate. They have to take a whistle afterwards. All right. But having cupping performed to you or performing couple, a cupping on someone does not obligate loosen. You don't have to take a listen. But the process and recommended it why obviously because there'll be blood everywhere you have blood on you. So that's why so it was more about

cleanliness. That was what the objective of the prophecies and what he wasn't commenting on the earning of the person, he was just talking about the nature of the task, some pretty, it's messy, okay.

And one other explanation that is given by some of the lemma, some of the scholars that I found quite fascinating.

And such as the nature of basically scholarship, that there will be, you know, a diversity of thought and different approaches and different opinions in these matters. And in these issues. And that is that, even though there'll be

even though the Arabi who is a great Maliki for key and a scholar in the lobby Rahim, Allahu taala is a facet of the Quran and a copy of the Maliki method. He was of the opinion that if someone and this this actually becomes very relevant, interestingly, he says that if somebody is desperately in need of the cupping being performed, like they've seriously need that treatment, like it's an emergency type situation, cupping needs to be performed for that person, and that person doesn't have money to pay for it. And then that person refuses to perform the treatment unless they pay for it, and the person can't afford to pay for it. So they would rather let the person suffer rather

than treat them. That's what the person was talking about. Now that person their earning will be hot on

right. Health care. All right. So it actually very interesting. If not, it'll be was basically advocating for universal health care anyways. So but as long as he's treating someone who can afford to pay them, then of course, there's nothing wrong with that person, charging them. And that kind of goes back to more of a level of humanity. It's not so much about the act. It's about the decency of the person performing the treatment and having a charitable attitude and being human. All right. And Imam Ahmed Rahim Allahu Tada.

He had a little bit of a different opinion in position that is a minority position in America.

position. But basically he said that what the problem the reason why the prophets have said both things, the way to reconcile them is that Imam Ahmed was saying that somebody you know, like, like at that time I will tell you about the case of I will Taiba, he was a slave trying to earn his freedom. So he was more so in need of finances. So it's okay for someone in that situation to do it. But if somebody turns this into a business, which again, is also very interesting, it's kind of profound. Basically, my Muhammad was saying treating people providing people remedy medications should not be a money making endeavor.

It should only be charged for when the person actually requires the finances, to just their own sustenance to get by, but should not be something that should be turned into a business and a money making endeavor. Right? It's also very interesting.

So having explained that now, look at Hades number four, Harlan will suddenly forehead def Anna Haruna is hakala Henderson abda and even Abby Laila

nafion Omar, radi Allahu taala nkhoma and an obeah sallallahu alayhi wa sallam Medina had German Fatima who was Allah who come Harajuku for Kala thalassa to us who are in for what and who saw and wha hoo hoo that the Prophet sallallahu alayhi wa sallam Abdullah Omar says that the Prophet sallallahu Sallam called for someone who could perform the cupping for him. And after the person had performed the cupping, the Prophet sallallahu alayhi wa sallam asked him that again this is seems to be referring to the earlier case. He said what type of payment do you owe the person that you're basically paying off your freedom for? Right? What do you owe that person and he said I have to

basically earn and bring back three saws of food every day. Those are the daily earnings I have to provide. So the profits allow the some intervened on that person's behalf. That person the process of negotiated the owner down from three stars to two from three to two. And on top of that then gave the person some food as well. Look at the generosity of the prophets a lot. He said he not only paid the person on the spot, but also was concerned about the long term well being of the person.

The Next Generation

Khalid Masonic Abdullah Mohammed bin Mohammed de la Torre Al basri, Bella Hadassah awesome. Kala Hadassah, hamam with Jay Leno has Impala had definite Qatada and nse mullikin are the Allahu taala on who called gamma Rasulullah sallallahu alayhi wa sallam. Yeah, dodgy moving the annual cat in the Julissa burrata, what is our Shatta Wale ushering in this narration and SMU Mallika, the Allahu taala and who says that the prophets a lot he said would have the cupping performed on both sides of his neck and also at the top of his back the upper back and the profits a lot of them would have the cupping performed on either the 17th the 19th or the 21st of the lunar month.

Garland Masonic

had Deaf Anna is Hakuna monsoon Paula Amba, Anna Abdur Razzaq, and Amara and Qatada and NSE Malik Rondo the Allahu Allah Allahu Allah Rasulullah sallallahu alayhi wa sallam, Tajima. wahama remin be Melina at me

in this narration NSW Malik radi Allahu taala on who he narrates that the Prophet of Allah sallallahu alayhi wa sallam had the cupping performed.

While the Prophet sallallahu alayhi wa sallam was in a state of

the prophets, a lot of them was in a state of Iran.

Be Milan, Milan is a place as the translation has listed for you there. It's a place between Mecca and Medina, closer to the city of Medina, he had departed from Medina, he had assumed the state of Rome. And then he stopped at the place of Milan and he had this cupping performed and he had it done on the back of his leg. He had a done fee that

he had done on the back of his leg,

potentially, or possibly due to maybe some type of pain that he was experiencing there. All right. And so he had it done on the back of his like, there's a bit of fix that we take from this particular narration and I was commenting on something somewhat related to it, where I basically said that the having the cupping done is not something that violates the hosel the tahara of a person. Similarly, we learn from this particular narration that it does not violate the state of a firearm, which a bigger lesson that we can kind of take from it is that yes, it is wrong. When you are in the state of a trauma, it is a state where you should be very cautious and careful. But of

course, if somebody needs some type of medical attention, they need some type of medical procedure or remedy applied or performed, then they absolutely should do so. The heroin does not prevent somebody from seeking some type of medical attention. Right and again, a lot of times you see people who will be very paranoid

Knowing about things like this, and that is nothing short of fanaticism.

That is nothing short of fanaticism. We don't have that ladder of money at the village slump. We don't have that type of, you know monasticism and fanaticism within the religion of Islam.

Right where we somehow piety or worship or something somehow requires us to basically kill ourselves that that's not how our religion works at all. And the prophets of Salaam, may Allah subhanaw taala showered his peace and blessings upon him, demonstrated that for us for our benefit, so that we could learn from it.