Mukhtasar Sahih Al-Bukhari By Ibn Abi Jamrah #03
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AI Generated Summary ©
The speakers emphasize the importance of fasting to see the new moon and the holy month for political and political events. They stress the need for individuals to take initiative and work together to protect their health and community, and emphasize the need for everyone to practice social distancing and wear a mask to ensure a safe and prosperous life. The speakers also touch on the need for everyone to practice social distancing and wear a mask to ensure a safe and prosperous life.AI Generated Transcript ©
Assalamu alaykum.
Salaam to everybody. We're entering into the
last
10 days.
This will probably be a 29 day because
the we sighted the moon on,
well, we we completed 30 days
of Sha'aban.
And, some imam Zayed was pointing out to
me yesterday that the calculators always end up
fasting 30 days.
And I think somebody should actually study that
because
you can't see the the moon,
for the first usually, it's
it's gonna be 20 or more hours,
before you see it. So one of the
signs of the latter days is the prophet,
salallahu alaihi sallam, said that people will see
the new moon, the Hilal, and they'll say,
oh, this is 2 days old.
Because they won't know that you can have
a high moon
if you didn't see it the 1st day
when it was actually born. So there is
a what what's called a mufarka,
which is where where the the the the
sun and the moon actually come together.
And then the the mufarka is when the
the moon begins to move out of the
and Allah arranged it so that they're perfectly
fit with each other. It's one of those
coincidences
that the moon can eclipse the sun and
the sun can eclipse the moon.
So
if it's if it's born after the conjunction,
so it separates,
then then
world records are, you know, like, oh, 15
hours, perfect conditions, perfect eyesight.
So it wasn't anywhere near that. It was
only 6 hours old in the Middle East,
so it could not have been sighted.
They fasted on Monday. And somebody actually sent
me a picture of the 2nd day the
moon was high
from from the Middle East, and they said,
You know, thank thank God our our fasting
was valid.
And to me, the fact that he said
that meant it was invalid because he had
doubt. He had to wait till the 2nd
day to and the prophet
named that day Yom HaShek.
It's a it's a it's a mokuf hadith.
You know, it's a
it's on,
Ammar ibn Uyasser
relates it, but but it has hokumar rafa.
Even though the Sahabi did not say, I
heard from the Prophet, he said,
manusama yomashikhfaqaddaasa
abal qasim.
You can't say a Marcia
if it wasn't from the Prophet. So the
Sahabi doesn't necessarily have to say,
that the Prophet said. He can actually say
something, and if it's related to the unseen,
if it's related to rabi'at, if it's related
to signs of the end of time, if
it's related to
Huqam Sharay,
then it has to be,
marfua.
In other words, he he's he's saying it
in his own words, but he heard the
meaning
from the prophet
so that's that's called mawkubihukmarafa.
Right? And and and there's quite a few.
Ammar ibn Yasser actually has
more than one,
so I think he he he might have
been afraid to attribute because Sahaba,
they had such fear. I mean, Abu Bakr
radiAllahu anhu
was the closest
of all the Muslims,
you know, outside of the, obviously, his immediate
family,
Khadija and and and but but
he burned his Hadith.
So we do we have very few Hadith
from Abu Bakr even though nobody probably heard
more
from from the prophet than Abu Bakr because
he had all not only the public events,
but he had the private conversations. He was
his companion. He was Thani ethnein ethhumfirah ethhumafirah.
He's the second of the 2 when they're
in the when they're in the cave.
But he did not want the responsibility. He
knew that all the hadiths were out there
that were needed, and he did not want
the responsibility.
So it's a weighty thing
to transmit hadith, even in this way, just
to
because this is we believe this is actually
revelation.
The prophet says, mayan taqaanal hawa inhu illa
wahim yuha. This is not
words
from,
human
appetite or desire or whim. These are
from the prophet salallahu alaihi wasallam. So,
in any case,
the calculation
is an opinion.
I don't I think it's extremely weak opinion.
I wrote a caesarean moon verse.
I thought a very convincing, compelling argument,
for why we shouldn't follow calculations.
And one of the reasons is that you're
gonna
be fasting 30 days every every time because
you're gonna be too early,
generally. So,
the sunnah is to see the moon. One
of the secrets of the prophet
is he never went outside moon sighting,
and we know that he had this the
vision of
he he had, like, a you know, people
see with telescopes.
The prophet said, I don't know what the
exact
power was of magnification,
but the prophet saw 12
stars in Pleiades,
and that's in Qadaiyad Shefa.
You can only see 7. It's called the
7 Sisters.
People with extremely good eyesight can see 8,
but to see 12,
and if you if you Google, you can
actually see a picture of Pleiades blown up
with a telescope.
There are 12 major stars in it. You
can count them.
So the prophet Isaiah
would have seen the new moon
before anybody else. He would have seen it
before anybody else, so the sahaba went out
to sight the moon.
And,
Sheikh Abdullah told me that he was in
in a I won't say which country,
veil of,
you know, Sitar
is part of our team.
But one of the Arabian countries,
he was there, and they went out to
sight the moon. They asked him to come
with him, so he went out. They were
all looking to the
east to see the new moon.
And he said, no, no, it's it's in
the west. I said, masha'Allah, it's in the
west. They didn't even they didn't know. So
this is what's happened. This is how divorced
people are from natural phenomena. Whereas if you
grow up, like, in southern Morocco, if you
grow up in,
in in Mauritania,
they see the new moon every every month,
and it's an event. And Istehlal,
which is the birthing of the new moon,
is
Istehlal
means to shout for joy. Because when you
see the new moon, and anybody who's had
this experience of going out to sight the
new moon, everybody gets joyous when they first
see it,
and they usually shout. So it's just it's
a human experience,
that we've maintained in our religion, which is
quite amazing,
to connect us to these natural phenomenon, which
people are increasingly divorced from. And as they
increasingly become
addicted to these,
machines,
that they're missing
the
all of the, the glorious wonders.
I was just reading an article about,
how they were teaching people,
to walk with awe. In other words, to
notice small things and to notice it's in
a book called distracted,
and it's a very interesting,
read, but but but they actually people over
like, they did they did 2 groups. 1,
they just told them to take a walk,
and the other group, they told them to
notice things,
like notice flowers, notice trees, notice
the way,
the wind,
moves,
the the the the branches
of the trees when when it's rustling, and
listen to the rustling.
And
people
that did that began to it actually increased
their,
their their mental health.
They started feeling more joyous. They started feeling
healthier. And that's one of the things about
the prophecies and, there's a one of my
favorite hadith is Morghith and Barira,
which is in in the Sahih.
Morith was a a slave, and Barira was
this woman,
who he was married to, but she wanted
a divorce,
because he was a slave and she was
she she was free. I don't like that
term slave, but in any case, he
was bonded, you know, because in Islam,
the prophet said, don't
say my slave, my slave, all
of you are slaves of God. So we
don't really believe in this idea of slavery,
but there is a a a bonded servitude
that by sharia you can get out of,
Like, so it's more like indentured servitude, because
you can you can pay you can actually
get money from zakat,
you know, if so in any case,
she did not wanna marry him because she
was a free woman and he was bonded.
And so,
Morith would walk around
following her, begging her to stay with him.
And, the prophet was with
Labbas, and he said,
Like,
isn't it marvelous the love of,
Mogid for Barira?
And then the fact that Barira doesn't reciprocate
the love? Like, Tadzib,
he's looking at it and that's that's the
idea of marveling at things.
Like the prophet
he he he must have looked at everything
with just this
marveling at Allah's creation and all the different
personalities and all the different types of people
because he was so
intensely aware of everything and alive.
So then,
Margida asked the prophet to intercede for her.
So she went
to
to,
he went to to Barira and he said,
you know, won't won't you reconsider? And she
said,
are you are you commanding or are you
interceding?
And and and he said,
I'm I'm only interceding. And she said, I
have no need for him.
And so he left it at that. When
Murieth heard that,
his heart switched,
and all the love for her went out
of his heart, because this was the human
being that Allah accepts the intercession of.
So how could this woman not accept the
intercession
of the messenger of Allah? So suddenly he
switched, his heart switched
and her heart switched.
So then she wanted him to marry her.
She wanted to stay with him. He didn't
want to have anything to do with her.
It's an amazing story.
Alhamdulillah.
So Bismillah, this hadith is Anas
And Anas
was was really brought to the prophet
very young, he was probably about 7, by
his mother, and this is really the greatest
homeschool
in human history.
So she's bringing him
to both serve the prophet, but to learn
from the prophet, and he becomes one of
the great transmitters of hadith.
So Anas ibn Malik
and his brother, Omer, also there's a wonderful
hadith where
Anas was sad and the prophet asked what
happened, and he said his his his brother's
pet died,
the bird. He had a pet,
nurayor, it was a little bird.
So so the prophet
went to visit him
with with Anas. And when he saw him,
he was all depressed,
and and the prophet
said,
Oh Omer, What did the little bird do?
So he's teaching him about death.
That hadith
has
tens of aham in it that, one of
the great Moroccan ulama wrote a book just
on the aham
that that we benefited from that hadith. And
one of them was the permissibility,
or rather the nedab, of doing tazia when
somebody's pet dies.
Like actually going to them and telling them,
you know, I'm so sorry to hear your
pet died.
Because pets, for people that have pets,
pets are very often, they become part of
the family, their people are very connected to
their pets, they get depressed when their pets
die. So
Anas
is amazing, and one of my favorite hadees
of Anas is the prophet came in the
room and told him to go do something,
and Anas said.
So this is a young, he's probably 7,
8 years old, this is something 7 and
8 year olds do to,
adult authority.
It's called testing limits.
And so he said, la.
So the prophet
smiled,
and he left the room. Which is an
amazing
event, because the thing that children do is
they're testing, they wanna see what kind of
reaction they get,
So the prophet just smiled and left the
room.
And a little while later he came back
and he said, oh haven't you gone to
do that thing? He said, I'm leaving right
now.
So this is real tarbiyah. And this is
why,
Imam al Banani, one of the great Moroccan
olema from Fais, he said
in
in
in
the
in
the in the the the the the hadith
where Anas
said, the prophet never said if he did
a thing, why did you do a thing?
And if he didn't do a thing, why
didn't you do it? He never the prophet
never faulted him like that.
And Imam Arbanani says,
He he was raising the children with an
inner
tarbia.
Not outer commands and injunctions, but inner
because if you if you if you love
somebody, you want to do things for them.
So if if the child has love for
the parent, they wanna do if they have
fear for the parent, it's a different thing.
But if they have love for the parent,
then they they want to,
to do things for them. So Anas is
a very important,
figure. So
3,
whoever find there's 3 things in other words.
Whoever finds them in him will find the
sweetness of iman,
halawatiliman.
You know, so so mankunnafihi,
these three things, if they are in that
person, wazada
halawatiliman,
they experience, because wazada wizdan is also experience.
So it's finding, but wazda has to it
it really has to do with a,
with a discovery.
You know? If if if they discover these
things within themselves
and that's why Allah has the the attribute
of what they call Sifa, Datiyo, and Nasiyyah
is wujud.
Because,
and really you could almost translate it as
God has findability.
In other words, God can be discovered,
but we can know Allah. This is one
of the great gifts
of our creator to the human being, that
Allah
can actually be known by
Allah's creation.
And so so, and wajada means to be
ecstatic.
So it has the idea of
of the joy of discovery.
Like people get very
so, you know, I was looking at this
masala,
and and I couldn't penetrate the it was,
and I was having a really difficult time,
so I called one of my teachers. He
couldn't get it either,
and then
there was one word that I looked up,
and and I said, oh,
this means that because we thought it meant
something else.
And he's much more learner than I am,
but we both got it immediately.
And then we were, like, really got excited,
and see what I was talking about, what
a blessing it
is to to
because he said so often,
you'll be alone reading,
and you can't penetrate something, and then you
discuss it with somebody else, and then the
meaning could becomes clear to you. And so
there's
that joy of discovering something.
And and, Fakhruddin Ar Razi
says
that
a child will never discover anything except that
it will come and want to share it
with somebody.
And and and he said that's a proof
that the fitra
is to want to share discoveries.
The joy of discovering something, you want to
share that joy with other people.
So
finding the halawah. So what is halawah? And
then, ibn Abi Jambar says,
And he says, because
Daraballahumitharan
karimatuntayybatan
kashajaratintayybatan.
The kari matayyaba, which is iman, which is
la ilaha illa Allahu Muhammad Rasulullah. So whoever
has
halawutiliman,
it's because they have realized haqqaka
la ilaha illa lo Muhammadra Surah Allah. So
Allah Subhanahu Wa Ta'ala says about that, that
it's a tree,
that its fruit is ukluhadaim,
like the fruit is constant.
So that he's saying that this is a
real
halawah of the fruit of iman, that you
are tasting
the fruit
of iman, that it's adhok.
So
iman has adhok and it's a sweet taste.
It's it's the sweet Sharia means path to
water, and that water is adbun.
It's not a bitter water,
because Allah made 2 types of water,
bitter water and sweet water.
So the sharia takes you to sweet water,
Kufar takes you to bitter water.
And
and Esa in our tradition
said that those who love dunya are like
somebody who drinks salt water. It just makes
them more thirsty until they die.
So that's the nature of the dunya. So
so he he's so what are these three
things?
That Allah and His Messenger are more beloved
to you than your own
soul.
You know, they're more beloved to you than
anything other than Allah.
Anything other than Allah. Allah and His Messenger.
And
the famous
moment for
Saydna Omar
is he told the prophet, I love you
more than everything except myself.
And the prophet, I said,
until I'm more beloved than the soul between
the 2. And he said, walayanta habu ilayah
min nafsi You Rasool Allah. I love you
more than myself.
And the prophet said, al ana You Omar.
Aktamalal iman. Your iman's complete.
And that that wasn't a a like a
hasha.
Omar is al Adal. He he can only
speak the truth.
That was his, you know, some of them,
You Abra'anhu bi fina fira'sulillah.
It's where the Prophet becomes
everything
to you.
I was with somebody who was a new
convert,
like his name
Mahmoud.
He's a new convert. We we were in
a car
and,
somebody offered him a date and he said
I hate dates.
And the and,
so we told him the prophet said, I
love dates. He said, I love dates. And
he took one.
You know, so that's a real thing
because,
you
know,
you love what the beloved loves.
That's that's human nature. You love what the
Beloved loves.
So that's the first one.
That you love a person and you only
love them for the sake of Allah Subhanahu
Wa Ta'ala. Because every other love,
Whoever loves you for a thing will no
longer love you when that thing is gone.
This is why there's marriages that end
in in divorce
as as one of the spouses gets older
and loses their beauty, because the person married
them for it's very common,
you know, you'll see, especially, unfortunately, amongst men,
they'll they'll marry and then the wife, they
hit 40, 45,
and suddenly, oh, they want a younger wife.
And and and that's because they didn't marry
them
for the right reasons. And that's why the
prophet said,
a woman is married for four reasons.
And that goes vice versa as well. I
mean, the prophet's speaking to men, but it's
always,
mafom al muharafa, you know, you can understand
when by just switching it around. The the
the the opposite is true. So
a man there's people marry men for their
looks, marry men for their money, marry men
for their lineage. I mean, here,
some of the commentaries they say that,
you know, the the,
the Christians married for love,
the Jahili Arabs married for,
for Nesab, for lineage, and then the,
the Judeaists married for,
to maintain wealth in the family. And he
said, but the Muslims marry for love,
for for a deen, that those are the
that's the difference. So so
you should love a person for the sake
of Allah and the prophet told us that
people will come on the day of judgment,
There's no nessa
amongst them,
and they're in the shade of Allah, and
they said
What's their quality?
They loved one another for the sake of
Allah. That's why Mahaba is a high maqam.
Somebody said to Abu Huraira,
He then and Abu Huraira said, Ethan Jabe
Jabeel Kajabi,
then your
pocket's my pocket. In other words,
your money is my money. He said, La
Oti kaho.
I can't,
that's a little too much love.
Abu Hurah said,
go love somebody else.
Because that's real love. He he was trying
to point out to the man, I mean
Abu Herrera could care less, he was a
zahid, but he was showing him something
about, you can say that glibly,
you know, you could say that
very lightly, oh I love you, people say
that all the same,
but do you really love them
for the sake of Allah Subhanahu wa ta'ala.
In the duties of brotherhood, Abuhamad al Ghazali
has a man
who comes into a house.
He asked if the
the owner was there, and he said no.
And
and and he said, do where does he
keep his,
his money? He said there. And so he
took some money. When he came back, the
the servant told that, oh, so and so
came and to and he said, alhamdulillah, he
knows that I'm his brother.
You know, that he would feel that comfortable,
to do that. So and that's not something
you should do with everybody, but there are
people you can do that with.
That he would detest
to return
to Kufar, disbelief
or also ingratitude,
as as he would detest to be thrown
into the fire.
So 2 of these things are about love,
and one of them is about hate, because
that's the world.
Hub and bod.
It's, you know,
Everything's created in pairs.
So
hub, the pair of hub is both,
and and that's why
you can't love something without detesting something else.
If you love truth,
you will detest falsehood.
If you love beauty,
you will detest ugliness.
You can't love something without having a corresponding
buhrd.
And so the prophet salAllahu alayhi wasalam is
telling us
that love
has a counter side,
which is karahia.
So what do you hate? You hate what
Allah hates.
You hate injustice.
You hate lying. You hate theft.
You hate adultery. You hate fornication. You hate
backbiting,
you hate the things Allah.
Right?
Allah hates gossip,
so you should hate that.
Because if you truly love Allah, you're going
to hate what Allah
hates.
So this is a really, really foundational
hadith, and there's many I mean,
there's a lot you could go into this,
but I'll leave it at that so we
can get more of these hadiths that are
so amazing. The next hadith is
And,
this is one of the great I mean,
all the sahaba have their greatness, but there
are some, obviously, that have higher maqams,
than others
because of the closeness, the Sahaba.
Ubada,
ibn Usamat is
one of the 12 nukaba,
and he mentions that, radiAllahu kana shahidabadaran
wahuwahadunnuqaba
later til Aqaba. So on the on the
Aqaba, Athaniyah, when the Prophet sallallahu alaihi wa
sallam, he took 12 nuqaba,
and 9 were from the Khazraj.
There were more Khazraj there, and the 3
were from the Aus.
He was one of the and nakib is
like arif.
If you go to the Alhambra Palace, there's
a section called janetul arif.
So the arif is like the overseer.
It's
it's, somebody who's the kafil,
the the lawman,
Amin,
you know, somebody who's
put as in a as a trustee over
something. So these are the nukaba.
He
was,
one of the most learned of the Sahaba.
He was, Omar made him a Qaldi. He
went to Homs,
initially in Syria. He was a Qaldi. And
then he became the 1st Qaldi in Palestine.
And he he was in Ramallah.
He actually died there, but he was moved
to Al Quds. He's buried in,
Al Quds. There's a maqam for him there.
He lived to be quite
in his seventies.
He fought he fought in Egypt with the
Amr ibn A'als, so he was Mujahid as
well as being
a scholar.
He
also
he had a conflict with
because didn't like some of his judgments, and
he actually tried to remove him. And
went,
told Omar this, and Omar, who was the
caliph,
said no. And this is the first
proof
that the judiciary
is separate
from the, legislative
or the,
executive.
So the the judiciary
has an autonomy
from you know, the ruler can't just remove
a policy on a whim.
So that's very important because that's something Montesquieu,
in the spirit of the laws, he's the
first one that kind of introduces the idea
of having a separation of powers,
and and America obviously took that,
from that philosophy of having this legislative,
executive, and then judicial branch.
So we we understand that also that the
the judiciary
has to be because they have to judge
against the ruler.
So if the ruler has power to influence,
then how can you have real justice?
So we know that,
Ali
had a dispute
with a Jewish man and Shureikh Harqadi Qadah
lilyahoodi.
And Ali was the caliph.
So Shurei was his Qadi.
There's a famous,
crescent story about Sharia Qadhi.
He went out to sight the moon, you
know, and one of the people with the
moon sighting him, he said, I see it.
I see it. He said, where? He said,
there there. You can see it. It's a
crescent.
He looked, he couldn't see it. And then
he looked at the man. He noticed he
had a
a hair from his
his eyebrow that had curled around over his
eye. So he he wiped it away, and
he said can you still see it? He
said subhanAllah, it's gone.
So this is a very important hadith again.
So there was a group around him in
in one recension of Al Bukhari and another
that is so there's a group around him,
min als habihi.
Bayy'oni.
So Bayy'oni, he didn't say which is very
interesting, he didn't say ahidoni.
He could have said ahidoni,
but he said Bayonne.
So the mobaye'a
is a pledge,
but it's related to, it's a transactional
event.
So
in a mobaya,
there's a transaction
taking place. There's the the the the mobaya
and then there's the one at mobaya.
So the one making the pledge, the one
being pledged to, but it has a reciprocal,
reality.
So the one you're pledging to
is he also has responsibilities.
So the prophet
said
that you don't associate anything with Allah
So take be'a with them, ask forgiveness for
them. So
so that is called bay'atuh Anisa.
The prophet did a bay'alhasa
benisa,
and in that bay'ah, he did with the
men, he actually did mulsafaha.
With the women, there's different khilaf about it.
Some say he had a cloth
between
him. Others, actually, there's a riwa that Omar
did the bayah with them because the prophet
said,
he
he he didn't unless she was a Maharam.
Although there's,
all the women were Mahram to the prophet,
but this was tashariyah.
So the prophet
in reality could he could be
alone with a woman that was not he
wasn't married to.
And like Aisha said,
who controlled himself better than the messenger of
Allah.
So so
so these points are very important.
First of all, they're all.
It's very interesting.
They're not
like,
They're all nahi.
So it's very interesting that the bay'a
is for the nahi. So in the hadith,
which is one of the foundational hadiths of
the prophet
he
said,
Right?
So what I what I have prohibited,
avoid it.
Right? It's a complete nahi.
Whereas with the it's
what you're able to do.
And that relates to
This, nobody will take on this religion except
it will overwhelm them, because the prophet
you cannot do what he did. First of
all,
his hajj, he made all 3 hajj. He
made Quran,
right?
He made ifrad and he made tamatar.
On the same hajj.
Everybody saw him doing 3 different types of
hajj, and that's warad.
So the prophet these are Mujizat.
Sheikh Mohammed Bufaris has had this experience as
well. And anybody who spent time
with,
you know, real shiuh,
this the the
these rare individuals that are there.
May Allah at least give us their company,
if we're not from them. May Allah make
us from them, but at least give us
their company. But Hajj,
what he did on a daily basis,
I don't know how he did it.
Just from Ibadah,
not to mention
working and
teaching,
all the things that he did, but it
was amazing just to see how much he
could do,
and and
how did Fakhruddin al Razi do what he
did? How even Fakhruddin says in the Muqaddimah
of his Mafati halaib, he says, I know
that one man could not learn what I
learned in my lifetime.
Like, he knew that there was something supernatural
about his. These are karamat.
How could Imam know we'd
do what he did?
He he was a teacher. He was a
mufti. He was doing all these things.
How could he do what he did? How
could he produce what he did? Just look
at the writing that they produced.
How could,
how could they write 300, 400 books? Imam
Siyothi, how could he write all those books?
And these people these men were men of
the world as well. They were not just
in in their,
you know,
they weren't just
people in isolation,
they were people engaged with the world.
It's amazing.
Amazing.
I mean he was, he he's noted for
mathematics in the west, so he's a polymath
in mathematics.
He his his
books on
are famous books in the Muslim world, but
then he has all of these other areas.
How did he do what he did? I
mean, these are just amazing things.
So so this,
the prophet
is letting us know
the
the
they're always there.
They're always
to be,
avoided.
Whereas the Awamir are
Like the prayer comes
5 times a day.
You can pray extra prayers, nafida, except in
the times of nahi. But other than that,
the the the come when they come, whereas
the you're always in a state where you
have to avoid
what's prohibited.
And that's why they're focused. So the first
one is and
that's the most important
because
Allah will not
forgive
does not forgive that He is associated with,
and it's
very important that that's put in Madnil and
Majhul,
and there's a secret in that. But Allah
will not forgive,
the act of associating with him, but he
will forgive
less than that. And that's obviously with knowledge,
you know, let's say
don't set up idols with God knowingly. That's
called Jumlah Haliyah.
So so
it's very important that somebody who's in ignorance,
you know,
We don't punish people until they know what
they're doing is wrong.
So it's very important to to note there.
So
do not steal.
And is,
it's one of the worst things and it's
in our culture, it's really breaking down. Like,
when I was younger,
theft was very
unusual.
Now it's just people don't seem to have
any problems stealing, and part of that is
because
the Marxists had have had such an influence
on people,
in this the idea that all property is
theft, that corporations,
you know, steal from us so we can
steal from them,
that I mean, it's this is this is,
but but theft is one of the worst
things.
It's one of the worst thing, and that's
why
the
the the protection of property
is one of the 5 universals in our
religion, and it's foundational.
If you die defending your property, you die
a martyr,
because property is very important. And I was
on this commission where, you know, I was
talking about the importance of property and that
and and that and this is why, Richard
Weaver says
it's if you lose
the
property as as a as a
a foundational principle in a society, he said
there's no hope for rebuilding the society, once
that's lost.
And he said you could actually rebuild a
society as long as people recognize that. And
proprium,
you know, like, you learn this in logic.
Right?
The property of something,
yourself is a property. That's why we have,
you know, we have,
proxemics is this whole science of studying,
you know, space around people,
because different cultures have like, in the Arab
culture,
they they come closer because they're more intimate
culture
than Western culture. In Western culture, they don't
like you to get too close to them.
In Arab culture,
and that was for me when I lived
in the Arab world, is something I initially
I wasn't accustomed to it, but I got
used to it because Arabs will speak closer
to you than they will in the west.
If you notice when you get on a
on a,
if you get on a elevator,
people are very,
you know, they get very stressed out on
elevators. They don't talk. They kind of, like,
look because they're all too close.
You've entered into that, because that's propium. That's
that's your property, that space around you
is there's a sanctity to that space,
and that's why hitting is a violation,
like tort law, you know, this idea of,
like, you know, because because you can really,
you know, you can reduce things to to
basically,
you know, law can be reduced to 2
fundamental principles,
do what you promise to do and don't
harm.
So property is very important. That's why it's
emphasized,
Right? Like
this is a strong injunction. Obviously, it's very
difficult
to get your hand cut off in Sharia.
In in the,
Brunei law, they have 16 conditions before you
can fulfill that. And the the one of
the British lawyers that actually worked on that
said whoever fulfills all these deserves to get
his hand cut off.
So they say in 800 years, the Ottomans
never cut hands off.
You know, it's very difficult.
First of all,
if if you if somebody steals from your
store, you don't have to take it to
the government,
you can just
let that person there's amazing,
I think it was Bengali or Pakistani,
people might have seen this about the man
who tried to rob him, and then and
then he actually
flipped it on him, but then he said,
why are you doing this? He said, I'm
hungry, and he said, no. Take some food,
and then he gave him $20.
And then he end up saying shahada
with him, and he was, I wanna be
like you.
You know? So that's,
you know, there there's a reality to that
also that that, there are desperate people. And
in fact, in our
even in Christianity, Saint Thomas Aquinas talks about
that, the the permissibility.
If if nobody's feeding you
and and you're starving to death, you can
actually break into a bakery and take bread.
Right?
So this is a kind of universal understanding
that
because Haqqaninqah,
there's a right of people.
Like, it's a Haqq to save a life.
Like, if you see a drowning person, you
can't ignore that.
If you can swim and you can save
that life, you have a moral responsibility to
save that person. It's a Haqq ul Anqa.
So
so
qaab.
So
that's very important.
Next lineage,
So property,
family.
See, these are the universals in this beya.
If you really look at them, you will
see the the,
kuliatal kams
in this bayah.
These are these are the when you learn,
you know, in Usul Ifeq, you learn these
kuliat.
They're all in this bayah. They're all there.
So this is to protect
family and lineage.
Don't go
near zina, because it's a foul thing and
it leads down a foul road.
It's a terrible path. It breaks the society
down.
There's a book on sex and culture,
that was written in the 19 thirties, 1934,
Unwin.
And in this book, he he studied over
80 cultures,
and he found whenever they released prenuptial
sex, sex before marriage,
that it destroyed the culture within 3 generations,
a generation being 33 years, according to him.
And he said he found no exception.
And he wasn't a Christian, he was actually
an atheist anthropologist,
but he said maybe religion has some wisdom
in in in worrying about these things. I
mean, I got a an e email from
somebody the other day
from a Muslim country,
and he was in a illicit relation, and
he was saying that he was having all
this guilt and he was asking me what
to do, but he said, unfortunately it's become
normal now in my country.
And this is a Muslim country.
So young people now, these are breaking down,
these are very bad signs
for a culture,
they're very bad signs.
And that's why we we guard against these
things, to protect first and foremost ourselves.
Right? Save yourselves.
You know, when the on the airplane, they
say first put the mask on your own
face before even your child.
Right? Because you can't help the person. If
you're if you're
don't don't destroy yourselves. So that's really important.
And zina in Arabic means both fornication and
adultery. In in English, we distinguish
between the
2.
This
Every pagan culture has child sacrifice.
South America, they found a huge
grave recently
in, I think, Peru
of child sacrifice.
This was done all over the this is
Iblis.
Iblis. Killing children.
The most innocent.
This is what Raghub Rizpahani says.
The jinn, the fetus, is a child.
In other words, you call a walad a
janine
in the batan of the but it's still
a walad.
It just has the name jinn because it's
hidden from you. So once it takes human
form,
it's
a human being.
And that happens very quickly in the womb.
So
so in the Quran,
you know, out of fear
of poverty, which is the one of the
main reasons. There's there's two dominant reasons.
The incest, rape, all these things, like less
than 1% of abortions.
The real reason for abortion, 2 fundamental reasons,
fear of poverty
and interference with my career.
Those are two reasons.
There's a American entertainer who who was being
interviewed, and somebody said to him, you know,
oh, do you,
so what so what do you think about
abortion? He said, I'm against abortion. And the
person was surprised because they thought he would
not be against abortion. He said, I'm against
abortion. He said, you don't think a woman
has a right
to determine what happens in her own body?
He said, well, I suppose everybody has a
right to be selfish.
This is a great answer, because that's what
it is. It's you're saying,
you know
And that's why as our culture becomes more
and more narcissistic, a lot of people don't
want to have children anymore,
because they're a hassle.
And there is an element to children that
is a hassle.
Because every parent knows that.
But but they're a great blessing, they're one
of the greatest blessings in life.
So so that's a really important letter.
And and, Qadhi Abu Bakr in Akamir Quran,
he says about this. He says, huwalwa'ad.
It was infanticide.
And he said,
And also concealing a pregnancy.
Like, because there were women who could conceal
it. And obviously, when you have big type
clothes that Muslim women wore in traditional societies,
you could hide. And then,
you know, in in many traditional societies, women
were,
you know, they they they carried weight.
Most most traditional cultures, even in this culture
not that long ago,
women were it was preferred to be hefty
than it was to be skinny.
So
so so he says,
minhayri rishta.
You know? And so,
Rista
is
Waradu Rista is a child born in Zawad
Sharai.
So hayru Rishta or Rishta, they're both correct,
is an illegitimate
child.
And he says,
So what they would do, and this is
very common in Greek culture and Roman culture,
when the child was born, if it had
defects,
they didn't wanna just kill it because,
you know, it's not easy to kill a
human, So they would just take it out
into the forest or something. I mean, there's
a famous,
shepherd who left,
Odysseus. Right?
Sorry. Oedipus,
in the famous Sophocles
trilogy.
He he he couldn't kill him. He was
told to go out and kill him, but
he doesn't. He just leaves him,
and somebody finds him. You have find this
motif in many, many stories.
So so this is, and, unfortunately, this happens
in many countries,
even here. They they'll find a live baby
in a garbage can. This is America. You
see this. This happens in, Muslim countries. I
guarantee you.
And it's usually from illegitimacy, and that's why
la taqarabu zina. Don't go near zina.
Right. Walataqturuamfusikom.
It's related,
you know. It's related. Walataqtu
auladikom.
Right, it's related. Zina and killing is related.
Is is the worst.
It's
bahtan is to tell a lie
about somebody
that's so heinous.
And that's why it says,
you know,
You make this up. If tera is to
make something up,
bohtan
comes
from bohita,
you know, the mabhut is somebody who's shocked.
They're in a state of perplexion.
They're just shocked.
What? They said that? That I did that?
What?
And so it's a it's a horrific thing
to do,
and
it has a terrible end for people that
do that.
One of the thing
is about wealth according to some. There are
many interpretations about what these words mean.
What
is to claim that they had the adultery
or fornication or something,
rape, to accuse somebody of rape. These are
very heinous,
things. And if they're false allegations,
you are in big trouble with Allah
So,
this happened to Mary,
Ma'khanat
Mukibahiyah.
This is in the Talmud.
They they the Jews accused,
Mary of having illicit relations with a Roman
centurion named Panthera.
Doctor Ali, if he was here, he would
confer oh, you are here. Yeah. Right. It's
Panthera. Right? Yeah. So Talmud, if you read
that book,
Jesus and the Talmud
by Schaeffer.
Yeah. Schaeffer is a very solid
scholar of the Talmud.
You know, it's pretty horrible what what was
said about Jesus' mother. That's Boatan,
because she was innocent.
Aisha was accused.
Innocent.
There's a there's a famous story of,
Imam al Baqalani, the great maliki, Qadi, and
and Mu'takkalem,
who who was sent by the,
the caliph to, to the Byzantines as an
ambassador.
And, the the Byzantine ruler, you had to
bow before him, so so they told him,
if he comes, he's not gonna bow. So
he had them build a
on the doorway
to really, low, so you had to bow
just to come into the doorway.
So when Adi Abu Bakr got there, he
looked and he realized what so he came
in backward.
And and then,
and then when he saw the a saqifa,
you know, these, bishops,
he said to them,
And how how how are your wives and
your children? And they looked, they said, you're
a scholar, and you were
like
we're above having
families.
We're too holy for that. And he said,
like you you say God has a family
and children,
and then but you yourself.
And and then and then and then the
last one, they said tell us about the
hadith of ifq,
you know, because they study Islam.
And he said, na'am imra'atani
tuhimata
2 great women were accused of,
of adultery of fornication,
adultery. And he said,
Mary got pregnant, but Allah said she's innocent.
Aisha didn't get pregnant and Allah said she
was innocent.
So
those are the kind of ulama we had.
Yeah.
So so
bohatan is a very evil thing. Yeah. It's
horrible. And then waleta sofi ma'ruf,
don't disobey in any ma'ruf.
So if you look at these,
this is really about,
authority.
And and you're basically
you're entering into a a covenant with Allah
and his messenger,
that you're not gonna do any of these
things.
And this is essentially,
you know, the
the things that most destroy. If you look
at this, these are the things that most
break down societies.
Just look at the things
there.
Theft,
you know,
illicit sex, murder.
This is my home.
Right? Like,
you know, it's like laatakul lahum a uf.
Don't say to your parents uf.
So if you can't just kill children,
like, that's that's the the little the least
of you, then it goes up. So it
it it's it's
goes up. Gossip, lies, all these things that
break down society. And
then you know, do good things, do do
virtuous things.
And this is why so the imam is
very important
and the bay'a, traditionally, there's only a few
countries that have this now.
Malaysia still has it because they have the
sultans.
The the Gulf States still have this idea
of Be'a. Morocco still has the Be'a. In
fact, Jews from diaspora come to Morocco when
there's a new king and the the Jewish
leadership comes and gives bea.
So so
so it's very important.
In Imam Laqqani,
in his
in his,
That it's an obligation
to have
an imam. You have to have an imam.
In other words, you have to have political
leadership.
This is also one of the 7 Noah
Hittic. Right? You have to have courts. You
have to establish justice. So there has to
be some type of government,
to redress wrongs.
And and and the sultan is very important.
You know, one of the things I mean,
we don't support tyranny. No nobody,
you know, anybody that would even suggest that,
that that we don't support tyranny. But we
also
don't support anarchy.
And so sometimes,
government that's bad is better than no government
at all. And that's why the traditional ulama
were against
Khuruj al al Hakim,
because they saw that it it it led
to worse,
tribulations,
the breakdown of a society.
And this is why, if you look, you
know, and unfortunately we have these kind of
people that want to bring down all the
governments
and
create all this,
human suffering
for some greater good that's gonna come. This
the communist did this. You know, they killed
millions, tens of millions of people
to bring about this quote unquote equal society,
but these are lies.
The the the dunya is what the dunya
is, and according to us,
you know, your actions
are what
give you
your your,
your leadership.
And this is why one of the most
important books to read
in in this area
is Siraj al Maluk by Abu Bakr al
Tordoshi.
Anybody that reads that book will will change
their view. And this is one of the
great scholars who who had nothing to do
with governments.
He was a extremely
worried person.
But this idea that you just abandon governments,
and have nothing to do with governments,
There's people that can do that, but if
everybody does that, then who who's in the
government?
Even Faraun had a believer in the inner
circle. Faraun.
Faraon. Like, and he's told Faraon,
you know, are you gonna kill a man
because he says his lord is Allah?
So even in the inner sanctum of pharaoh
there was a believer.
So this idea somehow that no we have
nothing to do, what then what
if we abandon political process,
then the only alternative is is is power
struggles, where people just kill each other.
So it's
you know, and these are she had issues,
recognizably, and it's definitely safer to stay out
of these situations. Many of the faqaha
did not have anything to do, but many
of them did.
Muhammad al Shaibani and Abu Yusuf disagreed on
that. Abu Yusuf became a qali.
Muhammad al Shaibani did not, and he thought
he shouldn't be involved with them. Abu Hanifa
wouldn't take the qaba.
But
to say that Abu Yusuf is not a
rightly guided person, and the same is true
for many of the great, Qata Ayad was
a Qadi.
Many of our greatest were,
they were jurists, they were fuqaha. Some of
them were ministers.
And, and not, and every government is going
to have problems.
So the bay'a is very important,
and this is also in the
the three vows. Right?
The the
the Jews in diaspora.
They have to take these traditionally,
the Tetelbaum group.
Right? So these are the the ones that
support the Palestinians,
the rabbi,
people. You see these guys at demonstrations with
Palestinian flags, and they really bother,
the the Zionist.
But,
they follow,
this rabbi who
who
affirmed a traditional Jewish position in Orthodox Judaism,
which was that they could not go back
to Palestine until on mass until
so in other words, aliyah, what they call
aliyah.
They could not do that until the messiah
comes. That was the traditional position. But one
of the three vows was that you do
not go against your government.
And this was the traditional Muslim position,
And this is why even living in,
2 days before 9:11, I actually gave a
talk in Philadelphia
on the prohibition
of breaking the law in a non Muslim
land
2 days before.
And,
I think it's really important for Muslims who
are in the United States, we don't break
the law.
It's this it's haram
to break the law.
And if the law if you can't live
by the laws, you make hijra.
But you don't break the laws of the
land you live in. And there's an unumah
that say insurance is haram,
and,
but in this state, you have to have
car if you're gonna drive a car, you
have to have liability insurance.
Can't break that law.
So it's very important for Muslims to know
that this hadith is extremely important.
And ulal amri includes living if you're in
a non Muslim land, the al Amri are
the the people in power over you.
We don't we don't, we don't disobey the
law.
You have to make and there's places you
can go to.
There's places. They're difficult places to live, but
you can go there.
You don't have to live here.
So,
if you're here, though, you have to obey
the law.
And then he said,
Oh, and then, you know,
Laqqani
says,
about that.
This is not a rukan in the religion.
In other words, if somebody doesn't believe in
the political aspect of Islam, it doesn't take
them out of Islam.
Like if they say I don't believe in,
like, khilafa or any of these things, it
doesn't take them out of Islam.
Because,
the Tazirites said it was a.
It wasn't
shari'i. In other words, it was a rational
thing
that it's wise to have governments and things
like that.
But it's not
It's not a ruken from the it is
from the deen to have a governor, a
a ruler,
but
You know? And last, you see kufr bwa,
like aandallai,
sultan
Burhan.
So so
you cannot disobey
a ruler or go out of the unless,
if if you're in a Muslim land and
and the ruler declares his kufar,
at that point,
the ahad is broken.
But if you come into a land or
born into a land where they're non Muslims,
you're you're you have a,
the what's the term that,
Voltaire used?
Okay. It's eluding me by fasting. I'm doing
a
brain doesn't work as well.
You know, your civil contract.
So you you you know, there's a civil
contract that you're born into. Yeah.
The social contract.
Yeah. So so, you you know, we're born
into that, and so
that that's, that's reality. So we have to,
to obey that, and then he says, unless
it's
and the prophet
says, they asked him if they see something
wrong. He said,
as long as they pray. So the prayer
is the least, you know, if you hold
to the prayer, you can't go against them.
And that's why the revolutions, they bring a
lot of,
I mean, if you look at all these
countries where these things have happened, people are
still suffering greatly. They're really suffering,
and it was bad before. It's not to
deny that, and they were oppressive,
but
nilaam is better than Faldan. That's why Maddox
said
60 years under an o a a Valim
is better than
a day of anarchy,
because it just destroys everything.
Anyway, that's a traditional view. It's not my
view. I'm trust me. I mean, there's people
think I'm just this is this is what's
in I mean, isn't
it?
What's that?
This is what all the ottomans said.
It's
and and now because marxism came in and
and, you know, these these revolutionary
ideas came into Islam, if you look at
the Muslims, like, the ulama in Morocco, when
they lost to the French,
they fought,
and they fought hard. The Indians fought, you
know, Muslims really fought the colonialists.
They didn't just surrender those lands,
but once they were conquered and saw that
there's just it's now
it was really worth reading, it's all the
fatwas of the Unama during,
colonization.
And they all said as long as they're
not stopping you from practicing your religion,
don't oppose them.
Because it'll bring more harm
on the community than benefit if you can't
defeat them.
And that's why the Begum of Bhopal
you know, they have these women, the 7
Begums. I think it's 7.
The Begums of Bhopal. Do you know about
them? Any other ladies? Never heard of the
Begums of Bhopal?
It's like one of the of
India.
These are women that ruled,
the province of Bhopal.
There there's an amazing picture of the bet
one of the Begums with meeting the viceroy
of England, and she's in a complete purda.
Yeah. And he's like towering over her, but
she ruled the country.
Bhopal was the only place during the the
Muslim rebellion nobody was killed because the Begums
prohibited the Unama from riling the masses up.
It's the only place.
And so it's not like we we we
wanna see justice,
I mean, I prefer more rahma in the
world, but justice for a ruler, you wanna
see a just ruler.
You wanna see Rahma amongst the people, but
you definitely wanna see the government,
being just with the people.
So nobody supports tyranny,
nobody supports
evil. Anybody
that could support what's happening right now in
Gaza, and it's it's unbelievable. And I'm shocked
at the,
our, you know, not all of them, but
many Jewish people have come out against this,
because they see it for what it is.
But unfortunately, a lot of these rabbis, it's
just been
shocking
that they haven't come out against this. I
mean, it's more the the secular Jews that
can see it for what it is. So
there's a religious element here that and this
is one of the things what, Volterra
is in in many ways rightly said, you
know,
for good peep for for good men to
do evil, it takes religion to get good
people to do evil things,
and that's
misunderstood religion.
Religion can be very very,
distorting.
When you think God's on your side,
we don't we don't believe that. We don't
know when God's on our side. We hope
God's on our side, but God is not
always on our side. If we're not on
the side of truth and righteousness and justice,
God's not on our side. Even if we're
Muslims, we say, la ilaha illa Muhammad Rasool
Allah, God's on your side when you're on
God's side.
And then he says,
So other than Kufar, you cannot remove the
ruler. This is aqidah. This was taught in
Azhar for 400 years.
That was the aqida of the Muslims.
But it goes back to the these things
that
Whoever obeys the person in in in charge
has obeyed me, and whoever disobeys him has
disobeyed me.
So so so so he says,
even if they go from being a just
ruler to an unjust ruler, you still don't,
remove them.
Even, Sharadullah,
when they had the the the the ruler
the
woman was elected prime minister,
He said that that you you had to
do that because to go against it would
be greater harm.
You know? And this some something the
modern Muslims just I don't know. There's enough
historical evidence to see.
But we pray for justice and we pray
for just rulers,
you know, in government. I mean, I don't
we don't pray for I don't want justice
for myself, none of us. Do you really
want God to be just with you? I
don't think so. Yeah. I want mercy.
You know?
The prophet
you know what you know what they they
they he when he would say to the
women when he took bayah, he said,
taqna, you know,
do what you're able to do, and the
and the women would say to the Prophet
sallallahu alaihi wa sallam,
Allahu arasuruhu arhamu binam fusina.
Allah and His Messenger are more merciful to
us than we are to our own selves.
SubhanAllah.
This religion is about rahma.
You know, we need more rahma.
And sins bring on
You know, be forewarned that if you go
against the
Prophet's, his,
umar,
then you're going to have calamities
and painful chastisement.
Muslims,
we're not immune
to,
we're not immune to the sunan of Allah
Subhanahu Wa Ta'ala.
I mean the Jews when they said, nahnu
wahiballah,
you know,
abna Allahuahhibba,
you know, we're the children of God and
and the beloved of God, Allah said, no,
you're Bashar, you're just human beings.
Like, if if that's true, why does he
punish you? So the Muslims, we have to
ask ourselves the same question
because chosen people syndrome is a dangerous syndrome.
Just to think that you have some special
ontological status just because
you say something.
In the Battle of Yamama,
Abadi ibn Ubishr
one of the he's the famous one who
got shot and didn't feel it, you know,
he kept praying, got shot with a arrow.
He was with Ammar ibn Yasser,
but but he said, yeah, I heard Quran,
because they were being routed. Khaled ibn Walid
was ahead, and Musayn al Khadab, he had
1,000.
I mean, I think, like, over 10,000 died.
It was a horrific,
battles, but they he had that and they
were losing. The Muslims were losing. And Khali
was very concerned.
Adorn this book with your actions.
Don't just let it be words.
You know, live by it.
He lived by the Quran. He was the
Quran walking.
Allah.
So then,
Whoever fulfills it, his reward is with God.
So there's the reciprocation,
you see.
The the Mubaya.
So
So this is the transaction.
Allah bought our souls,
The hudood, like if you go
These are the hudood of Allah. Don't transgress
the hudood.
So if you transgress the hud, the hud
punishment
is restorative.
It it it brings you back into
so
so so whoever so that's why the prophet
said,
That removes it. So if you're punished in
the dunya they say some say shartatoba
and others say even you don't have shartatoba.
Just the fact you got the had, it
finishes it, you know. But
makes more sense to me.
So
so it removes his sin. So if
you, you know, if you're punished in this
and that's why sahaba, the only,
the jealt that occurred
and and and rajam at the time, it
was from confessions. People went and confessed to
the prophet
because they wanted to be purified in the
dunya. They didn't want to take their chances
in the akhirah. That's how strong their iman
was.
And so
woman alsaba madarika shayah
thummasatru
Allah fa wayirullahin
shaaafa
So if you do one of these kaba'ir,
I mean the saga'ir or lemam, you know,
they're removed
by wudu,
by salaal khamz, by, you know, the prophet
said,
you know, if you if you saw, you
know,
The Prophet said if one of you had
a river that he went out and bathed
in it 5 times a day,
would he have any soil on him? Would
he have did you see any
filth on him? They said, no, you wouldn't
see any filth. He said, that's the 5
prayers.
But that's sala'er,
you know. And so this is about keba'ir.
Like, if any of these because these are
all related to keba'ir,
these things in the bay'a, these are all
related to kaba'ir. So if you do any
of them and you're not punished in this
world, Allah veils you for huwa illallah insha'afa.
And that's why tonight,
I wanted to get to the hadith about,
because it's here.
Allah.
So that's why tonight
begins the last 10 nights.
And what is the
You are the forgiver, the pardoner of sins.
You love to pardon, so pardon us.
So so that's really important because
whatever sins you've done,
you're in the moshiya of Allah,
and and you should have some trepidation about
it until
right before death. In in the last phase
of your life,
Inshallah, may all of you reach
a ripe old age
after lots of ebadah and good deeds and
maruf,
but but if when you reach the end
of your life,
you have to remove all fear.
It's it's hauf and raja.
Right? Have the 2 sandals of fear and
hope.
But but right before you die, you give
up fear and just trust that Allah, Have
a good opinion of your Lord.
Like the man who, he burnt himself,
he had in his will, he told his
sons to burn him and then shatter, to
take his ashes and just throw them to
the wind.
So Allah reassembled him
and asked him why he did it, and
he said out of fear of punishment, in
the hadith Allah forgave him. That act was
an act of kufar,
because Astaj is Allah.
He he didn't think Allah could bring him
back together.
So the actual act was an act of
kur, but the fear saved him.
The fear
of Allah.
So so so the the just to finish
this on the
on the, Allahu Maslihan, the prophet said Muhammad.
The prophet
said,
the hadith,
Manswama,
Manqama,
Laylat al Qadr
It's here somewhere.
So the,
you know, there's there's a different view on
this.
Yeah. Here it is.
So whoever Abu Hubera relates to the prophet
said, whoever
man Yaqom, whoever
stands,
What
preceded of his sins,
will be forgiven.
So this,
you know, there's a big khilaf about when
Laylat al Qadr is.
There there is a hadith
to seek it out on the the last
10 nights, hadith seek it out on the
odd nights.
There's indications is on the 27th night, which
is traditionally where a lot of Muslims
fast. The word hiya in in when
when you get to
hiya,
it's the 27th word
in in in that Surah. Ibn Abbas pointed
that out as a kind of Ishara.
But the the monarchy position, ibn Abi Jamira
holds that it's any time during the year,
and that's why in the monarchy methab, it's
actually
encouraged to do tahajjud throughout the year.
And and on the 1st day of the
year, because monarchy is you only have to
do the niyyah one time. Like in Ramadan,
we do it the 1st day, the, you
know, the night.
We make the niya for the whole month,
and that that suffices unless you,
like,
get sick and stop fasting or or you
go on a journey and break your fast,
then you have to renew it. But just
that first is good for the whole month.
Although,
it's good to get out of. So the
who
who do it every day,
the Madakis
say, you know, it's a good thing to
do it, just to renew it, but you
only need it once. So they make the
niya,
to to stand in layla's alqadr and then
they do tahajjud every night throughout the year
with the hopes of hitting Laylat al Qadr.
Because some say it's nafshaban.
There's an opinion that it's on the the
and and then some say it moves throughout
the year.
They
say the Moroccans say Allah hid 3 things
and 3 things.
He hid His saints amongst humanity, so you
never know who's a wali of Allah.
He hid His acceptance
in
in in in in the good deeds,
you know, like, you never know what deeds
gonna save you. Like the woman who gave
the dog,
the thirsty dog. If she was a prostitute,
she gave thirsty dog water, and Allah forgave
her.
And and then also his wrath
in the,
in in in his disobedience.
But he also hid Lehi's Al Qadr.
So it it's to encourage us,
especially in these last 10 nights,
it's a great blessing.
So it's about
5.8 years.
Right?
83.
Yeah. So 83 years.
That's a lot of.
So that was given to the prophet because
the ancients had these long lives with a
lot of Ibadah.
So,
is a great blessing.
There's different opinions about what the is.
Is it the decree that is revealed to
the angels for the the coming year?
But believing in
it, like,
really believe that Allah is going to,
to to forgive you and yeah. So
even Abu Jamra says,
doesn't mean you have to stay up the
whole night or or just a part of
the night. He actually prefers
the opinion
that as long as you do 11 rakats,
you get the reward of the night.
But, obviously, the more you do, the better.
But he says if you do the 11
rakats,
that was the norm of the prophet. He
did 8, and then he would do the
Shefaanwatar,
11. There's a another opinion, a weaker opinion
of 13.
In any case, if you do those and
there's he actually mentions a hadith
that even if you do 2 rakats with,
the last 2 ayahs of Baqarah,
because there's a hadith,
that he he relates. It's usually related to
whoever reads it, but he relates it.
Just to do those 2 would be enough.
So Allah's raham is vast. May Allah accept
our sin our
our our, sincere fasting and and,
things.
things.