Mukhtasar Sahih Al-Bukhari By Ibn Abi Jamrah #02
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Series: Hamza Yusuf - Mukhtasar Sahih Al-Bukhari By Ibn Abi Jamrah
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AI Generated Summary ©
The historical and cultural significance of Musalios' hadiths is discussed, including reciting names of people in the past hadith and the use of pocket watches and names of people in the past hadith. The importance of understanding the natural rhythm of death and the Bible's teachings are emphasized. The speaker emphasizes the need for a positive environment to achieve a mission, such as finding a way to destroy the world and continuing to fight for one's life. They stress the importance of trusting oneself and not giving up on one's worth.AI Generated Transcript ©
Continue on.
But before I go into, inshallah, the first
hadith, which is really an amazing hadith
from Imam Abu Ghari,
traditionally, the
the,
when you studied hadith, you began with the
Musal Saleh Barawaliyah,
and the Musal Saleh hadith tradition
is still continued,
throughout the Muslim world. They continue it
in in,
all the Muslim countries where there's still knowledge.
You have this tradition with amongst the
scholars and the students, like myself, of scholars,
who basically relate to you,
the
chain and then
the
the mussal sal is mussal sarun
So,
Imam al Ba'ani says that the the mussel
cell is something where there's something in the
hadith
that is replicated throughout the transmission.
So one of the most famous
ones in terms of the just the nukat
of Alal Hadith is the kabdaalalahiyah.
So the prophet
related,
a hadith and then kabdaalalahiatihi.
So every
ra'awi
would
pull
grab their beard.
Imam Dahilawi's daughter,
when she would
relate the hadith, she would grab her chin.
So that's
the musselsal.
There are many like the Albiafa,
Bil, Bil Aswadein,
water and dates.
So, when we used to visit,
Sheikh Ahmed Jaber Jibran Alayrahmoh,
one of the great scholars from Yemen, from
Tihama,
who was,
anybody who had the good fortune of, of
knowing him and visiting him, spending time with
him, he always did the,
like, it was just something that he would
always do.
He was a Mujadid and a Shafi'i Faqih.
He was a omdav de Shafi'i. He was
really their
main Faqih in Mecca. So he wrote several
really,
useful books, a book on Osul Al Meqiyyah,
on the shaver I Osul.
He has a book also on the
Sarf. He has a book on he did
nadam of imam al Beyhakisharabil
iman. So he has many books,
but he was just a really amazing,
scholar.
I I want some
I I I've got a brand new,
watch,
like a stopwatch.
Sorry. A pocket watch, because a lot of
the older ulama, they all used pocket watch.
Sheikh Mashuk nodding his head because that's
you just for whatever reason they would have
the pocket watch.
But he had this
really old pocket
watch. So I bought a brand new one
and I went and I asked him if
I could trade with him. And he looked
at mine, it was brand new, and then
he looked at he said he said, how
the I would be cheating
you. And I said no no no, I
I I think I'll get the better deal.
So we exchanged watches.
It's it stopped right when we got out
of the Haram, the Hudud, it stopped working,
and I could never get it to work
again. And I think the watch was upset,
you know, because it was he used it
to do his prayer times and the Haram,
and I'm taking it to California.
Yeah. Doesn't work. So but I still have
the watch, but it doesn't work. So,
but he,
he always did the Musal Sale, and he
was the first person that I heard
the Musal Salebrauwariya
with Sheikh Abdalla al Qadi in Mecca.
And he was,
he took it from Yassin al Faidani,
who was called the musnad of the Hejaz.
He he was really one of the last
great Muaddithun. But I was fortunate also to
hear it from Sheikh Mohammed
Abu Hodele Yaqobi,
who,
for people that know him, they know, I
I think, inshallah, have some idea of the
level of his scholarship. But for the people
that don't know him,
he's the son of,
a long line of, really, ulama
from the,
the the Hassani,
scholars of Morocco,
the Aqobi family. But his father, Sheikh Ibrahim
Ali Aqibios, one of the great scholars
of the,
of Syria,
and he,
he was also
a
a
quite rare. He was a Faqih in both
Madhabs of the Maliki and the Hanafi.
So sheikh, Mohammed
grew up learning both madhebs, which is very
unusual.
It's it's difficult enough to learn 1 madheb,
but to learn 2. So the I'm going
to do this first just for the barakah
of it. I'm not from.
I'm definitely not from this,
you know, the people of this,
science. But for the Barakat, to keep these
things alive in our Ummah,
This,
this is the,
the Musalsel Bil Awwalih, which means the first
hadith,
the the the salsalah in it, what's what's
the link
in this is that they
this was the first hadith they heard. And
then there's hakika and i'dafa. So is it
is it was the first hadith they heard
hakikatan
or i'dafa tan as a musselsel?
So, for me, when I first heard this
from
both of them, I think it was Musalcell,
Bilawali haqqikatan.
And I was fortunate to read Hadith with,
both of those scholars,
and benefited greatly from their knowledge. But Sheikh
Mohammed is a dawbot in in his as
an aid. So,
we're going to read it for the barak
of these names also to keep the names
alive because one of the things when you
think about it, everything that we have is
from these ulama.
And one of the things that, traditionally the
Muslims did, like, on 17th Ramadan,
they would recite the names of the people
of Badr
just to keep their names alive.
There's a great blessing in just their names.
They the the
the the the ulama they say, biddikarasadihin
tatanezil ar Rahmat. You know, just by mentioning
their names, rahma
descends on us.
So,
I'll do this in Arabic.
May Allah
bless them.
So we're gonna start now with Imam al
Bukhari's,
first hadith
that he relates
So this hadith is from Aisha,
umal mumineen.
And
Aisha obviously heard this from the prophet sallallahu
alaihi wa sallam
because
she
was,
I mean her age is is
is,
debated
in the hadith
that that's related in in Al Bukhari and
in in Muslim.
In Al Bukhari, it says that she was
6 when there was a betrothal,
and then 9 when she,
entered into the house of the prophet salallahu
alaihi washim. In this But if you if
you actually look at the
she dies in 58 after Hijarah, but her
sister Asma
died in 'seventy 3 and she was a
100 years old. And Esma was 17 years
older than Aisha.
So Esma would have been
27
at the time of of, the prophet
death, which means she would have been 17,
when he made hijra, which means that Aisha
was probably
15,
when she entered in the house in the
2nd year of Hizra. And and the the
the the reason for that there's there's several
reasons. One of them
is that when the prophet came in, she
was with all her friends.
And in the hadith,
this is when she first comes in, they
all run away.
And children love the prophet,
So these were girls that were already entered
into
their, puberty.
They were not children
because the children loved the prophet
and they would not have run away from
him. But out of shyness,
they were already at that age. In any
case,
his, the age of Aisha was never an
issue for pre modern peoples.
You, Washington Irving, in his famous,
book, which is not a great book, I
mean, it's a terrible book in some ways,
but he wrote a book about the prophet,
the life of the prophet. It was a
best seller in the United States.
Another, man, the great
one of
the, descendants of,
George Bush, whose name's Reverend George Bush, also
wrote a biography. So people were very interested
in the prophet
in the 19th century because of the Ottomans
and because the Americans were,
involved in commerce and the Muslims,
were in the Mediterranean.
In any case,
none of them meant, they mentioned Aisha's age,
none of them make a comment about it,
because it just simply was not an issue
for them. It was very common
for, girls to get married. According to the
Oxford
Encyclopedia of the Bible, Mary was probably about
12 or 13 when
she was impregnated.
So this was very common
in the past. Obviously, this goes under Orf.
So in America, in these times, it would
be inappropriate
for for these times because it goes under
Orf. And Orf, al-'ad is in our Usul.
You follow the the the of a people.
So in some places,
they marry very early. In other places, they
don't. And the and the and the sharia
recognizes that and acknowledges that.
So that's important. But she was a brilliant
woman, she had a photographic memory,
she memorized,
in fact, Al Hakim
in the Masadarq says that we owe a
fourth
of our deen to Aisha.
She also corrected Sahaba. She corrected Abu Hurairah
in the famous hadith about,
taking a bad omen from
a. And when Aisha heard that, she said,
it's that's not true.
He he he misquoted it. The prophet said,
They used to say, in
that bad omen are 3.
And and so she actually negated that. So
the point being,
she is one of the
great scholars of our religion,
and she's obviously the daughter of the second,
Daniel Ithnain idhamafiragar,
Abu Bakr as Siddiq
So she said that the the the revelation
began
with the prophet alaihi wasalam, arruyas
saliha
finnom.
So it began as as a
true visions, a sound vision
in his sleep.
So this was the beginning of Revelation. We
know that a true dream is 146
of prophecy, so every human being, even,
people outside of, you know, the faith, can
have access
to true dreams.
They occur there are many people that have
become Muslim through true dreams.
I know somebody who actually saw the prophet
before he became Muslim who told him to
become Muslim.
So that does happen and why some people
are gifted with those things and why others
we we that's not discernible to us. Allah
knows best.
In any case, a true dream,
this was the beginning of revelation because it's
a preparation.
He would not see a dream except that
it came like the breaking of dawn,
which is very interesting because,
ibn Abi Jamr says, the breaking of dawn,
the falaq
is the revelation is beginning. It's not in
full flowering yet. It's just emerging
because he had to be prepared
for the momentous
events that are gonna happen to him, because
we can't even imagine, as a human being,
seeing an angel fill the entire horizon.
I mean, Moses had to
you know, in the Quran it says, Hayatun
Tessa.
In in in one verse it says it
was a Hayatuntasa,
that when he threw it down. In another
verse it says it was a ban. When
he initially threw it down, it was a
small snake so that he wouldn't be afraid.
But when he threw it down with Moses,
it was a a
So
could you imagine him being told throw down
your staff,
and then he he has to experience this
thing?
The these are,
human beings that have a capacity that the
average human beings, even the most,
extraordinary
human beings just simply don't have, but he
had to be prepared for this. And so,
There's a very interesting and Aisha
is she's she's so brilliant and this hadith
really brings out
a lot of her brilliance. But Hubiba Hubiba
ilahaal Khala.
So he became alifanuskah
walibadatawal
kalwata
wa hakadannujabaa'o.
Imam al Busaydi, he says that the Prophet
accustoms
himself to nusuk, to these rituals,
to to to devotion,
to,
to ibadah, and also to khalwa,
just to being
alone
with his Lord.
And then he says, this is the way
of nou jaba, intelligent people.
Intelligent people
can only take so much
of a lot of time because, first of
all,
most
talk in Arabic,
is is from.
You know, it's the verb is
it's just empty talk.
If you actually took looked at what human
beings talk on a daily basis,
the vast majority of it is just chit
chat,
backbiting,
empty how much are those onions.
You know, that's what people talk.
Actually, high talk is not that common
to actually be in environments where, and that's
why when you're with some people, that's all
they talk about. They won't go down to
that,
simple level. Like, if you spend time with
Sheikh Abdul Abimbaiyah, he he there he just
doesn't have chit Morabotar Hajj had no chit
chat. Morabotar Hajj
told me that he stopped drinking tea because
of the chit chat involved in drinking tea,
like he just wasn't interested.
So these it doesn't mean, I mean, we're
human, so this is but you have to
see that there are people that are selected
out
amongst human beings, and these are the guides,
and and that's why they they they just
have qualities,
and that's one of their qualities,
is that they
they they tend to be introverted,
they tend to be more,
they just have a hard time. And and
as you get older, and I guarantee you,
you're all most of you in here are
young people.
As you get older,
you will be less inclined.
People, as they get older, tend to withdraw.
In fact,
in Hinduism, it's actually a stage of their
life, the last stage where they literally withdraw
from society
to prepare for death. So they actually had
it in their tradition that that's what you
did at a certain age. Like, they give
up raja's
food. When they when they hit 50, they
stop eating spiced food, they eat simple food.
This is part of preparing for that journey
which comes after death.
Right? Once we die, we have another journey,
and and what, Sheikh Abdullah
was saying in his hutba today about
when you think about these 14 enemies that
he talked about,
death is one of these things that we're
being confronted with. And and the thing about
death, you could be
20, you could be 22, you could be
25, you could be 30, you never know.
My,
my head on collision at 17 woke me
up to the fact that I could die
at any moment, in a really existential
way. So it's just important to remember that
we're here for a purpose if we really
believe this, and that purpose is
is partly, I mean not entirely because there
are wonderful things about the world, family is
a wonderful thing,
company is a wonderful thing,
all these things are
are are are beautiful things.
But the fundamental
reason
is we're here to to do work, to
come to know our lord, to prepare ourselves
for what's coming next. So he
And then and then Imam Abu Salih says,
or hidayah to.
When when when when the when the Hidiah
comes into a heart, the limbs
become animated with Ibadah.
The beautiful expression in in the hamziah.
What what
what what what either
either halats,
you know,
when it comes into the heart,
then then the limbs
spontaneously
begin to want to do worship.
And so It's it could be, monsarif or
ghar monsaraf, the the 2 rewires. Bigharihira'a
or bigharihira'in.
Fayitahannatufihi.
This is called i'draj
in the hadith tradition.
So sometimes,
the will add something for clarification.
So for instance, in the the one of
the most famous examples that's used in the
books is in the hadith of Ibn Umayyah
where the Prophet sallallahu alaihi wasallam said,
So the wamuslima was added to make sure
people didn't misunderstand that hadith because it meant
men and women. So the mudraj
is an addition that the muhaddith,
adds for clarification. So he's saying
was an unusual word.
I think one of the meanings,
is
shirk.
So in the Quran, hinth is shirk.
You know, these false oaths and the the
the the idols, worship of the idols.
Tafa'ol in Arabic, as you learned in Sarf,
all of the students.
One of the meanings of it is tajannub,
you know, to avoid something.
Like
is to avoid
sleep.
Is sleep. So one of the meanings of
in
Arabic is to avoid
because the Prophet couldn't worship
in in in in the Kaaba, it was
very difficult for him
because of all the the shirk and the
idols.
So he would go off and he would
do this in Ramadan.
He would go off
and he would worship
in Har Hara. And one of the secrets
of Har Hara is in in the premodern
world before the buildings got too high, you
could see the Kaaba from Har Hara.
So he had 3 acts of worship when
he was in Hera. He had the worship
of Khalwa because there's a hadith that says,
Just being alone is a type of worship,
which is one of the evils of the
cell phone,
because people aren't alone anymore.
It's it's it's one of the sinister aspects
of the
You know, the cell phone's like a It's
it's with us all the time. This little
Damon, they actually call it Damon inside if
you go in those.
Right?
And then and then it opens up and
the prophet
said that there's a fitna
Whoever opens it, looks at it, it pulls
it him in.
I think that's the the
the net.
Because
you can't go on there for one thing,
except you find yourself with another thing and
I know everybody in here has had that
experience.
It's a big problem.
If you don't have real discipline,
it's a big problem and you can waste
your life all these poor TikTok people victims
of TikTok
wasting their lives away. Even all this, you
know, Twitter, do you really have to have
an opinion about everything?
Really?
Is it that important for you just to
put your little comment there,
your 2¢
that doesn't amount to a hill of beans
in the grand scheme of things?
It's very interesting.
Humans.
The the Imam Al Khazadi said that you
should talk when you don't want to talk,
and you should not talk when you want
to talk.
One of the best things I heard from
one of the students here
uh-uh everybody had had their opinions and then
I said to her what do you think
she said everything I wanted to say has
already been said
and I just Allahu Akbar you know you
don't have to feel compelled to say something
Silence. The Arabs say,
If if if speech is silver, silence is
golden.
And the English share that they probably stole
it from the Arabs like many things, including
tea.
I I mean, they call it English tea.
Isn't that right?
From India.
Very interesting.
So then,
This is very interesting, and this is the
brilliance again of Aisha.
The so these are because
the can be
or.
So because she phrased it this way, we
know that these were multiple nights.
It wasn't a few nights. It was multiple
nights.
Before he knows it, is to to the
haba Ilayi baristiach.
Like you got,
one of the Arabs who said,
So Naza'a, he would go to his family
with
she didn't say dhab.
In other words, he wanted to see his
family, and this is also partly because you
cannot to do an ibadah without fulfilling the
on you, because the the family has haq.
So it was important.
And then he they used to meet and
there's a masjid
in Mecca where we used to visit when
we did the umras, where Khadija used to
meet him as he came down from
Jabal Noor and then she would give him
and,
the his zad was kaq and zabib.
So it was like a bread with, cinnamon
and not like today.
Cake is probably from Arabic, cake
cake, cake.
But it's a round bread and zabib raisins.
So so,
And then the truth came to him, So
he was in the cave,
Fajahul Malik. So the Malik came to him.
This is Jibril
So, ibn Abi Jamra says,
this is a
in balaka, toriyah is when you say something
and
you say something ambiguous.
Because
Jibril this is for Tadeeb because remember,
even though Jibril
is over, the prophet
is
over Jibril.
Jibril is his teacher and this is something
for
all of us here as teachers we know
there are students that surpass us and if
you're a true teacher you want your students
to surpass you. You don't want them to
to
to be dependent on you. You you're teaching
them these tools to free them to become
independent thinkers themselves,
access to the books and things like that.
So so so the prophet,
his teacher is Jibril,
but
he's over Jibreel
So Jibreel
is
this is for Tadeeb
Iqara.
He knows he can't read.
Jibril knows this. And this is why there's
an amazing hadith Imam Siyoti
has in his, book on Israel,
where before the prophet went
on a a journey
on the
he actually had a vision
where he was with Jibril
in a tree,
and they were in like
an ish, like a nest.
And Jabreel was in 1 and he was
in the other, and the tree began to
grow until it went into the heavens.
And he was looking because everything was opening
up to him in the,
unseen, so he was looking but then he
looked at Jibril and Jibril was looking straight
up,
and so he said he learned from him
that he should be focused because they were
they were he was being prepared to to
meet his Lord.
And these are the different types of the
ulama, actually,
there there are different types of revelation. So
the the first revelation was this ruyaasaddika.
Right? The true true
and but then there's other types of revelation.
There's a revelation that came
like,
it came like the the reverberation of a
bell. There was one like,
that came like the buzzing of a bee.
Also, there's the nafathafirruay.
The prophet
said,
He he he he, breathed into my heart.
Ruah is heart. Ruah is fear
related.
So he was inspired. This is a type
of wahi
that's akin to.
It just comes into his heart and he
knows it. So he was inspired
to know
that the soul will not die until it
completes
its provision
and its
And so he said,
So don't don't
be aggressive, don't be greedy, don't be don't
go and
ask people for things. Everything will come to
you.
If you ask, then ask Allah
So he said
that
so then he
So then he would go back to the
house. And ibn Abi Jammr says, This is
a proof
that the
the the
the fact that you go for needs
does not break your Ibadah,
because he would return.
So it's like when you're in the Ma'atekif
Dzir, Aham Al Etikaf. When you're in the
Etikaf, if you have something, it doesn't break
your Etikaf
to do something out of
necessity.
So the toria is is, you
know, something you're kind
it's just ambiguous,
right.
And so and and he said, The condition
though is that you don't harm anybody with
this.
So when he said,
he said, I don't know how to read.
The beauty of Arabic also, I mean of
the many beauties, but one of the beauties
is that
words,
are sometimes extremely precise
when when necessary, and then other times they're
very
loose. They hold a lot of different But
in the in the case of,
it it means to both recite and to
read. So the Quran is a recital it's
it's a reading and a recital. So it's
said from by by rote, but it's all
and that's that's
traditionally,
the Muslims.
It
was something they carried in their breast. But
it's also a Quran is also a a
recital, a reading. So you read it.
So he said,
There there's different this,
I think, is the strongest one.
So the file goes back to,
to,
the angel.
Or it
could be for those of you who are
doing Arabic here.
And then he let me go, he released
me. So is
is is it's
It's it's to
pull him in and then to squeeze him.
And and until he thought he was going
to burst,
that's how intense it was.
So so and Jibreel, you we can't imagine
the
That's how he's described in the Quran.
So you can't even imagine
what kind of pressure that was. Abu Bakr
was once with the Prophet when the revelation
came,
and he thought his thigh that he was
gonna break his, his his, femur.
It was the waiting,
We will thrust upon you a weighty word.
It's it had a physical weight as well.
So,
And then, until he thought he was going
to burst, and then he let he released
him.
He did it three times.
So the three times, there's a Sir in
the three times.
Ibn Abi Jamra
says
that these are,
this is what they call takliya.
So
in in in in in our tradition,
you have what's called takliya.
I mean the Christians have a very similar
concept, kenosis,
of emptying out. Emptying out bad qualities.
So, and look where the dot is, it's
on the top.
Right? It's on the top.
So
the is to empty out
to empty out.
So there's there's there's nothing inside
of bad qualities. I mean, the prophet was
a was pure,
but this is
these all have meanings.
So
that squeezing
is the first one, the taghliya.
And then
the second is the taghliya.
This is all of the
positive qualities.
So the beginning of the path is,
and then the the the middle stage is.
So you first, you get rid of your
vices,
and then you work on adorning yourself with
all of the the virtues,
what are called
Right? You even Aashir says,
These are the
the the qualities that were meant to inculcate
these 9 qualities that are related in our
tradition,
of fear and hope and gratitude and patience.
You know, trust in Allah, detachment from this
dunya,
being content with Allah
And finally, Mahaba, where you have pure love
for Allah
And and ghayr is removed from your heart.
It's outside of his heart.
Other just anything other than Allah. And then
it becomes you can handle this because Aisha
if you look at Aisha, I mean, look
what she went through.
I mean, this is, an aristocrat.
She's from this
incredible family. Her father is the most upright
after the prophet of all the Muslims,
and she's accused of of,
of adultery.
And Allah says, don't think it's bad. It's
good for you.
That's part of the process. There are many
things. People are gonna be slandered, attacked. Somebody,
talked to me yesterday,
and he and he he was slandered horribly,
and and and then removed from his position
and everything. And I told him, I said,
you
know, Like, I really meant it. You know,
this is what happens to prophets.
You know, you can go through life and
nobody ever says,
anything bad about you
doing something wrong.
This this is the dunya.
The the people of Allah are always attacked.
They have enemies.
And and and they'll tell horrible things. They'll
tell lies. They don't care. These people are
minions of the devil.
They they say without proof, without evidence, they
attack people. They had no proof. Aisha lost
her necklace.
She was very light, so they didn't feel
the camel. And then the poor man, you
know,
he's he's like walking in the right when
he saw her, he said,
like he knew it was a Mosiba.
And then he he took her to the
prophet
and then the,
the shatterers.
This is sick people.
And now they have
think if they had
Internet.
Now they have Internet.
I mean, the devil,
what tools he has today. In the past,
it all had to be it took time.
Now the prophet said,
He'll speak tell a lie, and then it
instantaneously
goes to the horizons.
You just push a little button.
But
is real, and we're gonna see who's who.
All, you know, all the phonies are gonna
be showing up. They're gonna be showing up.
There are gonna be people that'll have flags
coming out of their rear ends
of the treacherous people.
Out of their rear ends, so everybody can
see Radhar.
You know, it's gonna be a good day.
It's gonna be a good day.
If if you're as long as you're a
Mopman and you have Taqwa of Allah, it's
gonna be a good day.
And and everybody will get what they hopefully
not what they deserve,
but the bad people will get what they
deserve. The good people, hopefully, they'll they're gonna
be forgiven. But those people that sowed dissension,
sowed corruption,
spread rumors, told lies, started wars,
killed people mercilessly.
I mean, these people now, what they're doing
in these different places.
There's no oppression on that day.
Why would Allah say that?
Because this is a world, this is an
abode,
where there's going to be difficulties.
This is the nature of the abode.
So, So then he said,
Bismi rabbika
Ladi Khalaq.
Read.
This is what he was meant to recite,
In the name of your Lord,
Aladi Khalaq.
So, ibn Abi Jamr says, this is a
proof
that
Because it didn't say, you know,
Look into the heavens and the earth. Contemplate.
No. Ikra, bismi rabbikal ladi khalaq.
So he says,
it's
that that another walistat laal
shartu kamal,
shartu saha.
Shartu
saha. It's it's the condition of of of
complete or perfected
iman, not the condition
of,
of soundness of iman. And then
So Allah goes from the Lord to the
self.
He will Allah will show us
signs
in the self and on the horizon.
In the self and on the horizon.
Until it becomes clear to them that this
is the truth. So what is the relationship
between the self and the horizon? The relationship
is it's the meeting place of heaven and
earth.
So you are a heavenly being and an
earthly being in
We're a new creation.
We have a immaterial reality that's heavenly, and
we have a material
physical reality that's earthly. And that's why when
Allah
says in Surat Ar Rama
that,
in the creation of the heavens and the
earth,
and in the diversities
of your complexions,
and your tongues, and your complexions.
Yeah. So so
in the creation of the heavens
and the earth,
and in
your tongues and your complexions
are signs
for people who are
rational beings, people that use air attack.
So that's called.
So he has heaven and earth, and then
language
and complexions.
This is because
our consciousness,
our thought is immaterial.
That's from the heavens.
The complexions,
all the white, the brown, the black, the
yellow, the red, that's all from the Earth.
It's all earthly.
And that's why heavenly people don't give a
lot of credence
to,
complexion.
It doesn't it's just from the earth.
I mean, there's
there's albino pigs. There's white pigs.
Does does that give them some kind of
ontological status over brown pigs? It's
ridiculous.
But this is stupidity of our species.
And and also, this is a minions, you
know, Iblis,
tricking people.
Like, because he literally says, what am I
gonna bow down to black smelly clay? I
mean, he use
he uses the word black.
He's like,
because what color
is smoke as fire?
The hottest fire, it goes it
gets white.
So racism,
racism is really Iblisism,
that's all it is.
It's just Iblis thinking he's better because of
something elemental,
something related to
the material phenomenon, not the spiritual. And that's
why
Allah knew what they didn't know.
They're they're looking at at at the outward
of Adam alaihis salam.
You're gonna put in the earth the one
that sows corruption and sheds blood?
Not all of them.
Some are gonna do that.
This is kafakan.
So he's having palpitations.
And this happens when you're you have,
like, acute anxiety,
something. So we can't imagine this experience that's
happening to the prophet
None of us can imagine that.
So he goes,
This is his his cousin, and he's married
to her. They they meet in,
Abdul Uzza and Abdul Manaf were brothers, so
they're both sons of.
So they they both go back to Hosay,
and these these are tribal,
clan people,
which very common. And then,
So that's where he goes.
He goes to the the one that is
going to give him solace of what this
is.
Ibn Abj Jamar has a beautiful latifa that
he used the
Right?
So he he said
that
is is for plural, and and and then
it's it's masculine.
But it's said to Khadija
because of her
because when first of all, when you speak
to people
that you have great respect for in the
Arabic language,
you use the plural.
Like in Spanish, you you you use the
3rd person.
You
know, you you say, like,
You don't
say,
you know,
how are you doing? You say,
how is
the the the teacher doing or the
the sir doing? You're doing it in 3rd
person. Many traditional cultures have this. I mean,
in
you need, like, a PhD to work out
all the different,
because they have all the even your birth
order is gonna determine what you're called in
traditional,
Urdu. So
so
so that's so he says, zambiluni
zambiluni.
So he has this
this fright.
This is a roar.
This is Aisha's fasaha.
She just says
She doesn't need to say, Akhbarahalmalakja'wanna
to repeat it because she's already said that.
So she says, Faakhbarahal
Khabar.
Now the Ijaz
as opposed to Itna.
Now this to me is one of the
most beautiful,
it's it's just so powerful.
Because he says,
I'm afraid for myself.
Like, what's happening to me?
And she says,
This is like a forceful negation.
There's no way.
No.
Swearing an oath.
Your Lord will never degrade you. He will
never humiliate you. He will never do anything
to you
that is unwarranted.
And then she says, why?
You take care of your
relatives.
You know, you maintain the bonds. You help
your relatives when they're in need. You maintain
those kinship bonds.
Allah talks about
the the the one who's just he can't
do anything. He's just reliant.
She said, you bear the burdens of the
weary, the people that just can't take care
of themselves.
And then this is really,
the the
but they're using what they don't have
to to mean. So it's
you earn or you give, you
help those who have nothing by giving them
something.
Is
the
is
is is to be a good host, like
you prepare for the the guest, their needs.
Not just food, but it also can mean
like protection and
so
and this is one of
the hallmarks of the Arab people
of all peoples. You know, the Arabs, one
of my teachers, he was Arab, but it's
a true statement and I as a Ajami,
like, I'll say, like,
Ibn al Muqaffah when he was asked, he
was a Persian, but he knew beautiful Arabic.
He said,
I'd rather be cursed in Arabic
than,
praised in Persian. Sorry, Fridjan.
And then he was asked once about which,
you know,
which
people he preferred. He said,
He said, What I what I don't have
in my lineage, at least I have an
intellect.
Because we we Habal Arab menal iman.
To to we're not Shiro Obia, you know,
Shiro Obia. These were people that didn't like
the Arabs.
No matter how
they're they're the prophet's people
and and and whatever difficulties they're going through
and things like that, we pray for them
and
and and their language is our language.
And then he's and then she said,
And you help people in these
The reason again she said Noa'ib al Haqq
because Noa'ib like Labbib, the poet, he says,
There's
and there's
So you help in those things that are
related to the truth,
the calamities that come that befall people.
So then she said,
So this is
the cousin of Khadija.
She's been Tar Hualed, and that's the brother
of his
father.
And and so
but they both meet with the prophet at,
Hosay,
which some say is the beginning of Quraysh.
So let me take it back to Quraysh,
He had become a Christian in Jahiliya.
He could write in Hebrew.
Which indicates this must have been one of
the original,
Anagir because the was probably in either Aramaic
or or Hebrew,
not in,
Greek, which is what it is today, kone
Greek.
Maasha anyaktu.
He
was an old man.
Or my cousin. The Arabs say
that to their cousin,
and then they say to the older person,
my uncle, even if it's not their uncle,
just a older person,
or or or or or.
And and then,
so she said,
Isma min ibn akhik, listen to your cousin,
because they're cousin via
Qosayit.
Oh my, my, my son of my brother,
my cousin,
madah tarah, what what are you seeing?
So he told them what he'd seen.
So Waraka was educated in in,
in Abrahamic Revelation.
He said, This is the NamUs. NamUs,
there's different opinions about it.
Some say it means Jibril, this is Jibril.
Some say it means the actual wahi.
It may be related to nomos,
which is the law,
the coming of the law,
because this is what the Arabs did not
have.
I wish I was,
a he says,
which is a a like a young,
you know, a young
sprightly billy goat or something. It's
a So I wish I was a youngster,
he's saying,
that I could be with you when your
people drive you out.
He can't imagine this. This is
the
a gentle he's the most gentle of people.
He doesn't bother anybody. He only does good.
He's he's the el Amin.
Nobody has a bad word to say about
him. He can't imagine
what a Mochiziahom?
And he said, no.
Because no man brings what you're bringing to
them except he will be opposed.
If I was with you on that day,
I will I will protect you. I will
defend you
in a in a a strong way.
But just he didn't manasheba, you know, he
he died right after that, waraqa, because
he had knowledge of the
none of the people around the prophet
had knowledge of
of the books
because people would accuse and say, oh, he
got it from this person or that person,
even where all the
teaching
well, how did he get all that knowledge?
Because that's in their oral revelation.
How did he know all those stories? And
they're consistent with the
with what the Jews have.
How did he know those things? He didn't
learn it from the Jews.
And then
and then the the
for a period.
There's difference of opinion about how long
it was.
And then he, he adds that Ibn al
Shihab,
Imam al Zuhari is one of the great
scholars.
And then so then he said after that,
he
he saw the angel again on a,
filling up the horizon
on a throne between the heavens and the
earth. And again, he ran back and said,
And and that's when Allah said,
And that's something
that's
So the Arabs in the Arabic language,
you like the prophet salallahu alaihi wasalam once
came upon Saydna Ali,
and he was,
he was sleeping,
and and and he woke him up, and
he had dust all over him, and he
called him,
So so the Arabs, the hadhat your mutadab
bispih, the Arabs will will to kanik be
be the had. So like Abu Huraira had
the cat that he was holding, so the
prophet called him Abu Huraira.
So there's something that in Arabic they do.
So, yeah, you had Muzammil.
It's it's it's the that he was in.
He was Muzammil,
when when he was being called.
So that's,
I wanted to read one thing that I
just, it's very powerful,
and I just thought,
This is just a really extraordinary insight
from, doctor Cleary.
She said, he said that,
Khadija, who was not only the first wife
of the prophet Muhammad, but also his only
wife during her lifetime,
was a successful
international businesswoman.
Twice widowed before marrying the prophet at one
time, the astute and self possessed Khadija
employed the young prophet to be in her
business,
which she had inherited from her father when
she was 30 years old.
Through their professional relationship, Khadija became well acquainted
with the morals and characters of her future
husband.
Although she was already 40 years, there's a
hilaf about that. I mean, there's some that
she was younger than 40.
She was more closer to, 30.
When she and Mohammed were married,
Khadija bore him 6 children.
Their first child, a son, died at the
age of 2. Their last child, also a
son, died in infancy.
The saint Lefatimah, mother of the Imams, was
the youngest of their 4 daughters.
Khadija and Mohammed had been married for 15
years by the time he began to receive
revelations
during his meditation in a mountain cave outside
Mecca.
Mohammed was already a mature man of 40,
So, Alayhi said, I'm known in the, community
for his reliability,
but what he experienced in the cave created
a profound turmoil.
It was to Khadija, beloved wife and mother
of his children, that he hastened.
Retaining his own, her own composure
and keeping her presence of mind,
Khadija calmed the nascent prophet, reminding him of
his reputation for trustworthiness
and assuring him that this could not be
something like Melediad,
as he had first feared.
Like, he said,
that he would what he was worried about
that he was gonna become a.
You know,
was something that the Arabs, they had these
people that,
like, got a,
a type of, you know, the jinn would
give them information and things, and that's initially
what he was afraid of. And there's, you
know, there are traditions.
A lot of, the scholars will attack them,
but they they're related by scholars, Imam Al
Beyhaki ibn Abi Jamra, that the prophet, you
know, that he was really troubled and,
was was in a a really almost despondent
state of mind at one point.
There there's a and these are debatable things,
but the point is
he's he's
but he's also a Bashar, he's a human
being with, you know, he had feelings as
a human being. He had grief, he had
sorrow, he had pain.
He, I mean his waka was worse. He
said he had, twice the pain of the
average person when he got sick.
So, I think people sometimes forget that. But
he says, beneath the color and drama
of this famous incident lies a reminder
of a human reality whose poignancy is in
inescapable,
regardless of how one may feel about the
reality of prophecy. He's talking to non Muslims,
which this book was written for, so I
think it's important to see that in that
light.
And that is the plight of a woman.
Whose husband the father of her children?
It it he's in this state.
He's in this incredible state.
And even if divinely inspired,
his first thought of, is this a type
of madness? How sublime must have been that
sobriety?
And how profound the insight of the woman
who saw the truth of the matter
and did not waver or doubt, like she's
just no doubt.
I mean just to have that support of
Khadijah.
If she had plunged into anxiety or fear,
as any ordinary human being might understandably do
under the circumstances,
The intense agitation and distress.
What what what would have happened? The sustaining
wisdom and fortitude of this exemplary woman
would have far reaching consequences. Over the next
10 years until her death at the age
of 65,
Khadija continued to maintain her
and the first to embrace Islam
at any age, at an age when she
might reasonably have expected to enjoy the fruits
of her labor,
including a comfortable life and domestic tranquility.
Instead,
Khadijah shared the pains of ostracization
and persecution,
visited upon the family and the followers of
Muhammad by opponents of his message.
Khadija did not live to see Islam's ultimate
triumph,
but this only highlights the purity and power
of her certitude.
As though her spiritual perception had penetrated
the veil of time,
Khadija's outstanding strength of character as mother of
the believers
shines through the darkness of those days of
trial
as a beacon of a brighter future, as
a truly exemplary woman. She is not obscured
by the brilliance of her husband in his
prophetic role.
As we see in her in her in
tradition, the light of the revelation is reflected
in the clear mirror of her spiritual perception,
which had sensed the verity of the message
from the very first.
By virtue of her qualities, therefore, Khadija became
the first earthly matrix of the historical dissemination
of the message
through her partner, the prophet.
Just forget how important she was.
Yeah.
Just to have that solace.
That's why no matter how dark it gets,
I
mean, she had to suffer. They ate leaves
of trees.
You know?
They were tortured,
Sumayyah,
al Yasser, Sabran al Yasser, in Amur Adhukum
Jannah. The Prophet saw them being tortured.
He didn't tell all his Sahaba
to kill themselves, to save them.
He he told them,
your your destiny is Jannah. We can't do
anything right now to help you.
The same with Aisha, when she, you know,
people
people misunderstand
that just that sometimes
you you have to just bear these,
you know, these difficulties and just recognize that
there's not a lot you can do other
than just trust in a lot and believe
in in this revelation and that,
you know,
that it's true, that it's it's Haqq.
So you can look at the Muslims now.
I mean, it's actually a nice time to
be a Muslim. You know why? Because there's
really not a lot of perks in being
a Muslim.
And and so, you know, there used to
be a time when people,
you know, there's all these perks to become
Muslim.
So this is a time this is like
one of those early periods where we're persecuted
all over the place. People don't like Muslims.
You know, it's what a blessing.
Because the faith then it's it's
it's it's real.
It's not because, you know, you're ruling the
world,
which so many Muslims for some reason want
to do. I don't know why
I don't wanna rule this world.
Any,
questions?
Comments?
And then an amazing story,
the beginning of why.
And he began his book with this. It's
beautiful.
In light of what you said about,
could you comment on the relationship that the
early Muslims had with Christians?
Because I know there's the trend where
some people will say
the Ummah included Christians and Jews without them
exactly becoming
Muslims.
Yeah.
Well, it says that they the when they
made the pact of Medina, it says.
So there's a whole khilaf about what that
means.
And you have to study
to appreciate.
So,
you know,
I I was present in a debate between
2 great scholars about that.
So did it mean it was 1 ummah
or did it mean they were 2 separate
Ummah?
And and they were both valid from a
grammatical point of view.
In any case, we're distinct from the Jews
and the Christians. The prophet said, have made
it very clear that we should distinguish ourselves
from the Jews and the Christians. There's no
Abrahamic,
branch, Judaism,
deviated,
and Christianity deviated. And that's that's our truth
claim. And people can take it or leave
it. That's fine. But that's a truth claim.
The Jews don't accept the Christians, and the
Christians don't seem to have a problem with
that.
And they don't I mean, if you read
Jesus in the town mood, it's pretty shocking
the punishments Jesus gets. I mean, if you
read what said about Mary, it's pretty intense,
but nobody seems to have a problem amongst
the Christians. But for some reason, Muslims are
hammered
because we don't accept Judaism and Christianity
as
valid,
religions today. We believe they were abrogated. That's
our truth claim.
But the beauty of this religion is you
don't have to believe that.
Even in our own tradition, we can't force
you to believe that.
You have your choice,
and we can live together.
The Muslims have always had they've never had
a problem with living with other communities.
In fact, John Locke's treaties on toleration came
directly from studying the Ottoman,
Millet system.
Europe learned toleration, religious toleration, from the Muslims
and that's Edward Pocock, who was his teacher
at Oxford. Edward Pococke had studied Islam for
several years in Aleppo,
and he went back to England. This is
17th century, and he brought a library of
400
Arabic manuscripts, which is now the Edward Pococke,
Arabic Manuscript Library at Oxford.
He was the teacher of,
John Locke. John Locke wrote the treaties on
toleration.
So Muslims taught the world how to tolerate.
I mean, the Romans were reasonably good, but,
but you basically had to accept they would
allow you
to put your gods into their pantheon of
gods.
You know, that was the deal.
So, you know, as long as you
and that's why the Jews were were very
often persecuted because they were separated themselves.
So the truth claims of Islam are very
clear. There's no ambiguity,
but
Muslims learned a lot from the Jews,
learned a lot from the Christians, and vice
versa.
So there's no reason why there can't be,
benefit,
and respect.
I mean, we have our truth claim. We're
not we can't we can't just reject our
religion to to suit you.
I mean, that's not really fair.
But, you know, that that's the reality. But
so, you know, alhamdulillah,
there there you know, yomukiyama,
Allah says we're all gonna be told
why we were differing,
what all this meant,
and it's we just need to wait and
be patient.
These are truth claims.
I'm very convinced.
I mean, I I have, you know, my
in my heart about this truth claim. I
believe it.
And,
you know, the early Christian,
they had very good relations,
outside of the Byzantines. The Byzantines did not
like the Muslims because
the Byzantines were persecuting all of the the
other sects who they viewed as heretics, the
Nestorians,
you know, there were all these different,
sects,
of, of Christians that were persecuted. When the
Muslims came, they said, no, you're all fine.
We don't have a problem with you. And
they let them worship, and that's why that
wonderful book was written by the Stanford scholar
when Christians first met Muslims,
shows that they
they really,
they they they they,
they they actually shared prayer space because the
Muslims,
needed prayer space. There was a whole iconoclastic
movement where the Christians, because of the influence
of Islam, started destroying all the idols.
They can pray in a masjid.
It's very interesting.
They don't talk about those things, but that's
that's the reality
because we're not idolaters
whereas in the Jewish tradition, Christians are seen
as idolaters.
Whereas we don't see them
as idolaters per se because we can marry
them. You can't marry an idolater,
and we can eat their food.
But, you know, they they have a
a a serious misunderstanding. I mean, there are
and I know there's a about that, but
I prefer the opinion that doesn't put them
in that camp
in any case.
Any other
Ahmed Khan.
What I'm wondering is, what is the
name of the religion
prior to the prophet Muhammad sallallahu alaihi wa
sallam? That they were practicing? Yeah. Because, like,
the Quran will often refer to,
in the prophet. Ibrahim
deen al Qayyim. Yeah. So what was that
and I've heard some scholars use the terms
Islam a'am and Islam khas. Yeah.
I mean, there's a lot of debates about
these things. The the Hanif are the people
that had a natural inclination
to Tawhid.
So the Hunafa were people on the Arabian
Peninsula
that,
like, people
like that who who just they they knew
God was 1. They weren't idolaters.
They believed in an afterlife. They were they
were what would be called in Judaism. No
hides.
Like, Noahitic people.
There were definitely Christians. The Christians of Najran
were there. There were monophysites.
The the Ethiopians were probably, you know, monophysites.
They so they're they're that the group that's
now
called, I mean, they don't like to be
called,
so I don't wanna insult anybody.
But the, the Coptic church, you know, they
have a belief in the
the divinity of Christ.
So I, you know, the the the Islam
Suyuti says Islam was the religion of the
prophets.
All the prophets are Muslim
That's Ibrahim alaihi salam.
So all the all the
all the prophets were Muslim, meaning they were
in a state of submission to Allah
Islam as a sociological
category,
like Islam where you check the box,
what religion do you practice,
that sociological
category
has a distinction
whereas,
you know,
you're saying you're in a state of submission
to Allah Subhanahu Wa Ta'ala. So So so
then you have the Muslim
and then you have the Muslim camel.
So the Muslim camel would be one who
and that's why that's
a
Quran Don't
say you believe but say you've entered into
the faith, that's the sociological
category that you're in.
You're you're you're you're defined distinct from other
peoples, and in that way,
the other religions aren't Islam.
But in the way that they were in
submission to Allah, you know, the Christians pray
in the Lord's prayer,
Thy will be done on earth as it
is in heaven, gives us the idea, Thy
will be done. In other words, I want
to be aligned with your will,
which is
Islam
in in in the sense of
the of aslama, the
like really doing it, as opposed to the
sociological
category of
designating yourself as a Muslim distinct from other
religions.
In that way, we're the only Muslims.
Does that make sense? Yeah.
Any other ladies?
A few more. I'm fine. Yeah. What what
time is the prayer here?
I had a question about Waratam bin Naufal.
I was I was wondering, do we know
if he became a Muslim the same way,
like, Abu Bakr
and Khadija
had converted?
Because you said he he passed away soon
after. Yeah. Yeah. No. He was Muslim. Okay.
I mean, he accepted the prophet.
Yeah. Okay. Thank you.
Any other questions?
Right there. Fatima too.
Assalaikum.
You mentioned that there were 3 acts of
worship that that the prophet engaged in when
he retreated to him. I only mentioned 2.
You only mentioned 1. Oh,
good for you.
That's a good catch.
So there was there was the and
then there was the which
we don't really know
what he was actually doing.
It was probably some form of what today
we would call meditation or invocation.
And then the third was Navar il al
Bayt.
The prophet
said to look at the Kaaba is an
act of Ibadah. So he was looking at
the house of Allah
from the cave.
But good catch. Yeah.
I'm I'm I've been notoriously
known to do that.
My only,
solace in that is there's a famous Hadith
where the prophet talked about the 3,
evil murderers, and and there are only 2
mentioned in the Hadith.
So some say I mean, obviously, it was
the that forgot
because the prophet, salallahu alaihi, wouldn't forget.
I just had a quick question.
Did the prophet question how,
knew what he knew about the prophet? Like,
did he, like,
like, was there ever an instance where he
came across the NGO? Like, did he, like,
read it?
I I don't no. I don't have any
indication of that. He knew there's a very
famous hadith.
It's a problematic hadith, but I I think
it's a true hadith. But, you know, because
the and the synods are very strong for
it,
Where the prophet was asked about the.
Like, what are the
what are they debating about?
And the prophet said,
to
his lord, and this is a dream. So
this is this is a type one of
the 8 types of revelation where the Allah
speaks directly to the prophet in his dream.
And and,
and this happened to Ahmed Alhamdul. So we
know that
that that this is Jaz.
So Allah
asked him and the prophet said, la Adri,
I don't know.
And and so
the hadith says,
And and he felt the coolness of it
in in in his in his breast.
And then he said,
I knew everything. And then
I knew what was in the heavens and
the earth.
And then he said,
and he said,
he he said what they were,
discussing were the things that remove sins of
people
and then he said,
like, doing wudu when it's difficult.
And then
into the rasala,
bada salaat, like staying in the masjid after
the prayer waiting for the next prayer.
That's a kafara
from sins.
So that that hadith indicates that the prophet
he had knowledge of, I mean, the Quran
is a mukhtasar
of all the previous revelations.
So he he knew all the previous revelation.
In the same way, Jesus they don't know
where Jesus
learned the Torah. Because he began to teach
in the synagogue and the rabbis were saying
who where'd you learn this from? Because they
all have chain.
The they knew and but asad alaihis salam
was taught
directly.
So that's the thing about the prophets, they
know things directly. They have direct communication. There's
no indication. And I think the reason that,
I mean, Khadija in her genius,
her, you know, her brilliance,
she she took him to the person that
she knew
could explain to him what was happening to
him.
Because he just, all he needed was to
be reassured,
because this was such a traumatic experience. I
mean it was
zamiruni zamiruni, you know he was shaking, and
his heart, the palpitations,
and so she knew exactly what to do,
that's why it's so amazing
what she did. So so he, but, and
there's no indication that he he would have
questioned that. I mean, there were many signs,
the were all there, the or the what
she said before he actually got the direct
revelation
when he was a buhayra,
the Raheb al buhayra,
the monk who knew he was a prophet.
Also the cloud cover.
You know the his his servant on the
way to
Syria, he saw the cloud cover.
Many many examples of that. And he began
around the age of 38, he started hearing,
inanimate things.
It was very interesting because you find that
in a lot of traditions.
You know, just
the inanimate world opening up.
There's a very interesting in of
of
Imam al Rifa'i.
Somebody asked him, you know, do inanimate things.
Is there any sentience in them?
And he said yes, and he didn't believe
him. So he said when he put down
his cup too hard, he heard the cup
go ouch.
Which is very interesting because
the prophet treated things very gently,
Like, he didn't throw anything. He didn't it's
very interesting. Like, just
I mean, that's a very,
a lot of native traditions have that understanding.
Right?
The, the Mauritanians they say
Like,
the isbaghr wudu is from the kafarat.
So it's when you when when when it's
cold and you do wudu,
it's a kafarah for sins. When when you're
not feeling well and it's not dangerous to
do wudu, you know, because you can do
tayammum,
but you do it nonetheless.
And then,
when,
when,
And then when when when you're tired like
extremely tired
and you do those are all and then
when you're in a hurry,
like some of these very quick,
you know, and you stop and do it.
Because will do should preferably
not be rushed. Some people rush wudu.
I always tell people, you know, I I
didn't learn wudu. I mean, I learned wudu
when I first became Muslim. In fact, it
was one of the very first things I
did,
when I when I,
before I even became Muslim,
they had me do voodoo,
which was very interesting. And they did it
properly, like, it had me sit down with
a makaraj, you know, like a
a pot
to do it, because much better done,
sitting down than it is standing up. Sunnah
has to do it sitting down or sitting
on a stool.
But the, the, I didn't really know we'll
do until I saw him.
Because then I realized wudu is a
it's a distinct
it's a ibadah mustaqillah.
It's a distinct act of worship.
It's not
it's its own thing. It's not just preparation
for the prayer. It's a distinct act of
Ibadah, and it's a very interesting act of
Ibadah.
And that's why the prophet did wudu ala
wudu. He did it over wudu.
He didn't need to do it, but he
would do wudu.
Allah wudu,
even when he was in wudu
Give us Tawfiq.
Forgive us our wrong actions.
Bring us closer to Allah and his messenger.
Ask Allah
to bless this month and our efforts in
this month. Forgive us our transgressions,
our weaknesses,
our bad habits.
Just bless these people that are really suffering,
in these different places, our brother and sisters
in Gaza.
I'll give them relief, Inshallah, give them
solace in their hearts that Allah
would never abandon people that say
give some,
aid to the people of Darfur,
really struggling there
and all these different places we know, in
Yemen, in Kashmir,
in, in Libya, there's still many problems.
Our Iraqi brothers, the Syrian brothers and sisters,
and the Palestinians in the West Bank, may
Allah
protect them because, unfortunately,
Allah knows
anybody that has any bad intention for Mashilak's
anybody that has any bad intention for Mashilak's