Hamzah Wald Maqbul – 8 Ramadn 1441 Late Night Majlis Ihsn the Remembrance of Allh Addison 04302020
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We continue our reading from, ibn Rajab al
Hanbali's warasatulambiya,
the heirs of the prophets, able to transmit
translated by imamzid, Allah
except from both and, give an increase in
the rank of both according to their station.
We continue,
the subsection
in the chapter regarding grazing the gardens,
dhikr, iman, and ihsan.
The gatherings of dhikr or remembrance also include
gatherings of tafsir of the explanation of the
Quran.
And,
by the way, as a small aside,
from our Aqabir, he mentions,
something. He says that there are 2 subjects
in my day and age. He He was,
of course, alive,
in the late 1800 and early 1900, he
passed.
He said that if there are 2 subjects
in my day and age in our day
and age which are most abused.
And, he says one of them is and
the other is.
If I have a chance, if Allah gives
me life, I would like to address,
this abuse
and,
write about its rectification.
And by Allah,
he he did a lot in both fields.
The point is that the seer is
saying what does Allah mean by a certain
aya. And to claim something on behalf of
Allah,
is a big claim.
And, tafsir is is really it is a
science. It is not an art.
It is not a form of entertainment
like it's been
turned into nowadays.
If anyone,
sees,
my programs on the Islamic Center of Cleveland
page,
Every night, we talk about, you know, some
verses that are
that are,
you know, from the
that corresponds to that night. So tonight is
the 8th night. So we talked about some
verses from the 8th juz.
I don't call the the the talk
tafsir.
Why? That's a very heavy burden.
I don't call it tafsir. We call it
like reflections from the Quran or something like
that.
Whereas, unfortunately, a lot of people use the
word tafsir and they have no idea what
they're talking about. Tafsir is of one of
2 types. There's either maqul and manqul.
One is a tafsir that has to do
with rationality, which is interpreting the Quran
through the sound principles of the Arabic language,
whether it be syntactical grammar or morphology,
through
analysis of different
rhetorical possibilities,
or,
it's lexicography.
You know, what do words mean? Even then,
it's it's a it's a science, you know.
Abdullah bin Abdullah bin Abbas when
he would say, you know, in front of,
for example, the and things like that,
he would say that this word means this
or that. They would challenge him to see
what's your proof. And he would bring, he
would bring from Jahiliya,
as proof. That's why the Arabic dictionary,
I have a I'm looking right now at
my copy of the Lisan al Arab, and
it's it's a beaut
It's really
beautiful, and it's in 26
volumes.
And,
the Arabic dictionary is unlike the English dictionary.
Arabic dictionary is much like a masjid you
might find in
a certain portion of New Jersey.
It will always give you.
If you say anything, you have no daleel,
then you're gonna get shut down.
It,
there's daleel for everything, from the hadith of
the prophet
and from,
the Quran and even from the Asha'ar of
Jahiliya.
In fact, that's one of the wonderful things
about a number of different tafsirs and portobi
and things like that. When they say that
a certain
word is, you know, means a certain thing,
they'll bring they'll bring the the dalila of
why it means what it does. This is
a very scientific topic. A person who doesn't
know Arabic cannot give tafsir dars. You know,
that we have many aunties and, many uncles
of all different races that will sit down
and say, we're gonna talk about the tafsir.
And really, it's just like
stories that, you know, this verse of the
Quran makes me think of. It's not really
tafsir.
And so, the the linguistic or the mapul
is through the linguistical interpretation and through the
sound interpretations of logic,
or of the rational sciences, which are agreed
upon by all peoples.
You know, like syllogisms,
like, you know, if a equals b and
b equals c, a should equal c.
That type of that type of, that type
of rational analysis, which is, again, very precise.
It's not subjective.
And the other,
great branch of tafsir is the mankul,
meaning those narrations
from the messenger of Allah
and his learned companions and their learned
disciples from the aslaf regarding
what things mean and what things don't mean,
and what they might mean and what they
cannot mean.
And,
you know, this is,
again, a very technical science,
which seems to be very absent from
very absent from what most people think about
tafsir. So I just that's a very necessary
footnote here because he says that the
the gatherings of tafsir,
are gatherings of thikr. But it's not just
like story time with, you know
you know, brother Bob, type of nonsense
that
you know, and I don't wanna say nonsense
because,
yes, maybe it is, like, helpful for a
person in, like, some, you know,
chicken soup for the soul,
you know, type of way, like a the
milk of human goodness type of way and
people get some benefit from it. So that's
fine, but don't think it's what tafsir is.
You wanna know what a tafsir is? Go
crack open the tafsir of Beibali
and, whoever can, you know, explain, you know,
any paragraph of it
coherently,
to me, then
I'll sit in that person's halakha of of
learning.
That's the the the
for what tafsir is. You know, go crack
open,
go crack open Beidawi and explain it to
me, And, that's what, you know, where you're
gonna get the Asrar Tanzil,
like the like the tasir is named.
The the secrets will divulge themselves from the
secrets of that which was sent down.
And so so the gatherings of dhikr include
gatherings of tafsir,
gatherings in which the way the messenger of
Allah sallallahu alaihi wasallam,
are related.
So sunnah, the sunnah of the prophet sallallahu
alaihi wasallam, reading of books, the books of
hadith, the books of fiqh that interpret the
sunnah. You know? The rizalatibinabizaidl
tarawani, one of the reasons I really love
it is because not only is it a
book that you can learn a lot about
fiqh from, but it's really a book of
the sunnah.
And, I think, you know, I feel the
same way about, like, you know, from the
from the from books of the Hanafees, the
Muftas Quduri is really it is like that.
You know? I feel like, you know, Imam
Nawawi,
you know, his effort that he put into
Rial Salihin and and the Katala Avakar, you
know, really convey that. This is sunnah of
the prophet,
which is the platform by which, you know,
the different sciences are being being,
taught. These are also
these are also gatherings of dhikr. And with
particular
regard to the the the books in which
the hadith are mentioned,
even in them, a person sits and says
about the prophet
again and again. And the the the qari
and the sami, all of them
and the prophet
and the companions,
so many times that you actually it becomes
the the gathering dhikr both in the sense
of repeating,
a blessed formulae,
as well as,
in in in gaining in knowledge and learning.
And, unfortunately, I feel like we have a
lot of people, like, I love nasheed, you
know? If I could, I'd sing nasheed right
now, but it's probably gonna, like, make people
run away from, like,
listening to the rest of the band. So
I'll just end the recording and sing it
myself. But the idea is I love all
that stuff. I'm not saying it's haram. I'm
not saying there's anything wrong with it. Right?
But there are some people who will
exert a certain amount of energy in order
to go to
the the gathering of the shiids in the
munshidin
and to go to,
you know, the gatherings in which,
you know, it's like, oh, look. It's the
Moled. We celebrate the Moled. Right? And I'm
not talking about the the 12th of Ravil,
oh, I'm talking about a gathering in which
the the the blessed blessed
remembrance of the prophet sallallahu alaihi wa sallam
has made. And I don't have a problem
with that. In fact, I enjoy those gatherings
myself oftentimes
despite the usuli issue about the 12th of
Rabi'ul, putting that issue to the side.
However, the thing that that kinda chaps me
a little bit is, like, look, if your,
hamasa and your love and your excitement for
the prophet
so much, Why is it that there's, like,
just, like,
a huge group of people that are interested
in going when it's fancy dress and singing?
But, like, when the actual, like, you know,
the books of hadith are cracked open or
when the books of learning are cracked open,
they they they'll say, see thee, that's very
dry. It's very dry. It's not for me.
It's great. I'm like, I respect it, but
I just
it's not for me. And I'm like, oh,
cool. I thought they were inseparable.
My bad. You know? And then I I
I kinda feel feel like, well, happy because
I don't wanna go to those,
to those gatherings anymore because that kind of
spill like, it spoils it for me. And
not everyone who goes and has those gatherings
are are like that. And so the ones
that have the people who are not like
that, those are the ones that I feel
excited about them again.
Like I've mentioned this story before, when I
was studying in Pakistan,
there was a great amount of antagonism between
the government and the ulama,
which is
not a unique issue to Pakistan, nor is
it a unique issue to this age,
in the,
in the history of Islam? That tension has
always been there, and there's some in that
tension, actually.
It's a sign that the ulamar keep pulling
the people of the duniya toward the haqq.
And,
Alhamdulillah, may Allah
keep the heads of our ulemaar Kiram high,
and may Allah keep their honor and defend
them when nobody else is there to defend
them and protect them when no one else
is there to protect them. And may Allah,
make them such that when they speak,
the the children of the dunya,
tremble in front of them. And may Allah
protect them from the plots and schemes of,
those people who don't venerate the sacred knowledge,
which is the deen.
And so I remember when we were studying
the government, the military dictator
at the time, he had he had beef
with the with the with the Madars and
with the Alama.
And so
in the month of Rabi'ul 'ol itself,
there was actually a a rule ruling that
was promulgated that, you know, the Mazars have
to do some sort of special registration and,
you know, like, you know, have to adhere
to some, like, just, you know, like,
new restrictions that were essentially just intended to,
you know, stifle the the operation of the
Madaris.
And look, you know, that's fine. You know,
people are like, well, it's the government. They
have the right, and everything has to flow
smoothly.
But, you know, you have to you have
to wonder what's going on when those,
regulations
are only placed on,
those few madaris that teach, the books of
Din
and all other masajid that are running free
and all of the,
what you call marketplaces are filled with cheating
and with,
adulteration and with,
you know, illegal goods.
And the businesses are rife with corruption and
with bribery.
But for some reason, the Madars are the
only problem indeed.
And the madaris that run with no, by
the way, government
support
on charitable
donations from individuals,
that they're the only ones that are getting
this. So, obviously,
the Madars are, you know, no they're gonna
be a bit sensitive about it. Our madrasa
was.
It was wonderful. They were they they stick
to the the the letter of the law
of the Sharia.
And they said that if the government wants
this from us, let them come.
And,
we'll we'll we'll cooperate
with them. And so,
I think something like 8 8 armed police
officers came in uniform with automatic weapons
to the madrasah.
And, when they pulled into the gate,
like,
hundreds of students, like, surrounded them.
Not necessarily, like, to attack, but just to
see what's going on. And when you have
hundreds of people surround you, even if it's
peaceful, it becomes kind of tense.
So,
what happens is that the masha'ik, they come
out
and
they tell the students, all of you go
away.
And they ask from those police officers, which
one of you is the senior rank?
And,
one of them indicates it's me. He says,
come in. Let's have a talk.
So they took them inside and they had
a talk with them. And, you know, I
just had kinda had, like, like, whatever hamza
privilege. So I just hung out outside.
And it so happened that, you know, the
mauled of the prophet sallallahu alaihi wa sallam
is a national holiday in,
in most countries in the in the Muslim
world, actually, including Pakistan.
And so since it was Rabi'ul Awl, when
this happened, the month of Rabi'ul Awl,
they had
pins that were of the shape of the
sandal of the prophet sallallahu alaihi wasallam.
And so I just hang out. I just,
like, talked to one of the soldiers at
a khalaj makaf slinger, you know,
across his shoulders.
I'm like, yo, man. What's what is that?
You know? He's like, this is the Milad,
Milad Sharif. This is the prophet sallallahu alaihi
salam's Milad Sharif.
I go I go, do you know whose
Milad that is?
He goes, yes. Hazur Paksallahu alaihi wa sallam.
I go I go, do you know what
we teach in that that that room over
there? You know? And you guys came with
your automatic weapons,
bearing arms.
They're like, no. I go, you see the
one whose
symbol is there on the pin? I go,
we teach his hadith. Like, do you think
it's a nice thing that you came here
armed like this, to a sacred place,
like this?
And he's like he just kinda shrugs, and
he's like, yeah. I guess it kinda sound
bogus.
You know? And, that's that's kinda what I'm
saying is that these are these are gatherings
of dhikr. If you're gonna, like, celebrate 1
and not the other, there's a level of
bogusness that's that's that's happening,
that you don't have to be a particularly
religious person to understand what's wrong with that.
You just have to think about things for,
like,
somewhere between, like, 7 and, like, 35 seconds.
So,
that's, I think, also something I see,
and it's worth noting. Interestingly enough, the masha'if
and the madrasa complied with the special registration,
which the government promptly, dropped and forgot about
within, like, 2, 3 weeks,
just because it was a stunt.
But, they complied,
and, they told the the the police officer,
they said, look,
you know,
our advice to you is this, is if
you ever need anything from us,
don't don't come with your soldiers bearing arms.
This is, you know, we're all from the
same we all belong to the same faith,
and we all, are countrymen of one another.
Says, just send somebody to come and talk
to us. We'll oblige you, and we'll take
care of it. Don't make a scene out
of it like this next time,
which is, I think, a lesson for all
of us. It's a lesson for all of
us as well that sometimes we have
very frustrating interactions with our brothers even when
it comes to Dean, and sometimes they treat
the Dean poorly and badly.
And, we have to restrain ourselves
from looking at them as our enemies. They're
also people of
even though their behavior is from time to
time ignorant. It's very difficult, and Allah subhanahu
wa ta'ala give us all help in tawfiq.
Says discussions that include the narration of hadith
along with his explanation are more complete and
virtuous than those involving narration only.
Virtuous gatherings also include the discussion of all
the legitimate Islamic sciences as long as as
well as their evidence or along with their
evidence and proofs.
These sciences deal with outer knowledge and inner
knowledge of beliefs, constant awareness of Allah's watch
over us, and the heart's perception of Allah's
presence. The latter 2 comprise the constituent knowledge
of Ihsan, excellence in worship. So he's saying
that the gatherings of Tasawwuf,
also are gatherings of knowledge as well. This
is a branch of learning of the din.
These gatherings also include knowledge of humility, love,
hope, patience, contentment, and other states of the
soul,
which is the formal study of the soul
if this is what their the subjects are.
You know? Unfortunately, we live in an age
where, you know, Sufism is like, I don't
know, paying someone to read a stikhara for
you and talking about, like, stories, fantastical stories
and, you know, I don't know, paying somebody,
like, a certain amount of money to get,
like, several years of makeup prayers forgiven or
some, like, nonsense like that. But this is
what the actual books of the soul of
and what the actual science of the soul
teaches.
So these gatherings include knowledge of humility, love,
hope, patience, contentment,
and other states of the soul. In the
hadith of Jibril alayhis salam, Ihsan has been
designated by the prophet sallallahu alayhi wasallam as
constituting part of the religion. Hence, understanding
ihsan properly is essential to properly understanding Islam.
And, for those of you who,
you know,
listen on this SoundCloud account to the
the remedial Tassowaf
series, it's a playlist, you'll see that all
of it is taught through the hadith of
the prophet sallallahu alaihi wa sallam, and these
are the topics that he mentions. Those are
the topics that are taught in them. That
that's also a branch of the uloom. That's
also a branch of learning.
And, it's important also to, you know, mention,
I think there's a lot
of there's a lot of
sectarian
tension,
much due to, you know, you know, certain
individuals having behaved poorly
with each other,
in the present and the in the near
past as well as the far past, from
different sides,
not just from one side.
That gives people somehow the impression
that,
Ibn Taymiyyah, Ibn al Qayyim,
and,
you know,
that stream or that tradition within Islam is
somehow unconnected with
tasawaf or with Sufism. And the fact of
the matter is I think they had a
lot of objection about
or against the formal practice of tasawaf and
their age,
And,
they may even have,
said certain statements using those words in particular
that can show that their, what their objection
is against the the the kind of formalized
practice of,
of,
of of of Dasuuf and of Sufism
and their age. But they themselves also are
the custodians of a great
a great,
tradition of Tassowaf,
which is, that,
Shabdu Qadr Jelani and,
you know, before him, Imam Junaid And many
of the the the people whose names we
actually mention in,
in these late night majalis in years past,
they consider those people to be the aqabir
of the deen as well.
And like we mentioned in one of the
majalis of this year,
not so long ago,
Ismail Al Ansari al Harawi,
His name literally shows up in the,
in the,
Tabakat of the Hanabula, and he is a
very staunch opponent of Kalam.
He very squarely fits into this,
Hanbali,
Hanbali,
in terms of akhida's Hanbali
tradition.
And,
you know,
this is ibn Rajab who is a student
of Ibn Tayyim, who is saying all of
these things.
So those people who front,
like, you know, their ibn Taymiyyah's, like, Hollywood
agent,
and say all of Sufism is nonsense. They
don't either they they're they're ignorant or they're
willfully misrepresenting that and
his
and his with with his,
which, you know, with all due respect and
stuff, probably includes me,
in certain points. It just doesn't make sense.
Who am I to have a difference of
opinion with the great masha'i? But there are
many things that that I see positions
of of akida and Kalamik positions even if
you don't wanna call them that,
as well as fiqi positions that, like, they
just really don't like, I just don't understand
any heads or tails of them.
And so,
you know, but I'm not gonna say that
that that he isn't a Suf. You read
any of the fataw in the,
in the, what you call them, the fataw
of Ibn Taymiyyah or read any of his
books, that same tradition of spirituality, they all
not only accept it, but they also thrive
in it.
And they have, you know, great contributions,
to it as well.
And, anyone who claims anything other than that,
I feel like, is being unfair.
And I'm not saying this to ingratiate myself
to anybody, but, you know,
you have to give credit where, credit is
due, and that's all.
Otherwise, I remember one time in,
in in in the of my own sheikh,
somebody once said to me
he said, he said that, he said, sheikh,
how come all the the Sufis are Hanafi?
And I'm like, what?
He go I go, there are Sufis of
other madhhabs? He's like, yeah. Yeah. But there's,
like, none of the Hanbalis are are are
Sufis at all. And,
like, why why is that? And I'm like,
have you ever heard, heard of Shabdok Kadejelani?
And he's just like, yeah. And this very
innocent, like, bunny rabbit smile on his face.
I go, what Medved was he? And he's
like,
he must have he was a Hanafi. Right?
I was like, wrong. Guess again. I'll give
you a hint, you know, and he wasn't
Malek or Shafi'i either, you know? And he's
like,
how could that be? I didn't know that.
I go, not only is he a Hanbali,
I go, if he came into the Hanbali
right now and said, Amin, out loud in
the Fatihah, you guys would probably, like, you
know, say something stupid to him. But I
go, you know, the the din is bigger
than, you know, sometimes than we think ourselves,
you know.
The the din is bigger than what we
ourselves think of it and pigeonhole it into
sometimes.
And so I thought that would be I
thought that was that was that was very
interesting. Sheikh Amin actually mentioned this. He commented
this,
about this one time. He's a very staunch
Hanafi, and that's
a
severe understatement that is being polite.
He's very
staunch Hanafi, you know.
And I asked him, I go, Sheikh,
what about Shahbuk Kadir Jilani? He wasn't a
Hanafi. He was a he was a Hanbali.
He said, yes. This is the hikmah of
Allah
He said, if if
was one of us, everybody, all of the
otheris would have accused us of making all
of these things up. But he goes, Allah
in his Hikma made made made him one
of them,
so that, the Mahadifun and the, Athari camp
cannot say that, the Tariqa is is somehow
made up
or contrived. Rather go and read the the
wonderful things that Iben Taimiyyah says about Shabu
Khadr Jelani and then afterward,
you know,
afterward, then come back to me and let's
have that discussion.
2 circles.
Such gatherings are better than gatherings whose sole
purpose is to remember Allah by repeating phrases
like,
and
He's talking about the gatherings of knowledge. They're
also gatherings of remembrance, and they're superior to
the ones in which phrases are repeated even
though Hamzah's
foot noticed that those
repeating phrases, gatherings also have a khair in
them. There's a goodness in them.
This is because learning one's religion is obligatory
on either every individual
or the community at large, whereas zikr, by
evoking Allah, is optional in most cases.
And he says from before, he gives a
disclaimer except for the the the, you know,
obligatory prayers and the like.
1 of the righteous forebears of Islam entered
the mosque of Basra and saw that 2
circles were established.
In one sat a sermonizer and the other
a jurist.
He prayed a special prayer in which he
asked Allah's guidance to which of these 2
circles he should join. He fell asleep and
then saw in his dream someone saying to
him, do you consider the 2 gatherings equal?
If you wish, I will show you the
seat of, Jibril in the circle of the
jurist.
I will show you the seat of Jibril
in the circle of the Fa'ih.
Now this is something I you know,
Allah knows our shortcomings and Allah knows our
corruption. I never claimed to be a pious
man in front of anyone nor did I
claim to be a learned man.
And the couple of days before I, like,
stopped checking my social media accounts, I just
blast these things through the share option,
on SoundCloud. I don't open the Facebook and
all this other stuff for for Ramadan. I
give myself a break. I kinda wonder why
I don't why I do it the other
11 months of the year, but this is
my weakness, you know. We're all we're all
in the same situation. But,
Masha'Allah, there are a bunch of people who,
I guess, made a big fuss about Hamza
doesn't know the Maliki madhhab, and Hamza doesn't
this and doesn't that. And so a couple
of people reached out to me and said,
why are these people saying it? I said,
I don't know. Maybe it's because it's true.
And they're like, well, they said this masala
and that masala. I go, well, here's my
proofs, and I feel like, what they're saying
doesn't make sense to me. But, even if
I'm right on this issue and they're wrong,
but, you know, I never claimed that I
knew anything. You know? But why is it
still that I think it's worth my time?
Even though I know that if I could
give, like, a tutorial about, like,
some current event,
type issue or some hot button issue or,
you know, I, you know, like, how to
wrap your turban around your face. I'm gonna
get 1700 hits in 1 night. And if
I give, like, a lesson about,
I don't know, like, you know, about hail
or whatever, a fit of, like, wiping,
you know, on your hoofs or, like, a
buying and selling or
of of inheritance. I know nobody's gonna listen
to it.
Why is it that I keep doing the
latter?
Why? Because,
I guess to other people, it's like dry
and not interesting to them. What we saw
from our elders and from our mashaikh and
what we what, you know, those meanings that
came forth to us from the Quran is
that this is the deen, and these are,
like, very Mubarak things. And maybe there's not,
like, a lot of takers for it, but
like,
you know, it's a special privilege that certain
ranks, the things that they enjoy, the all
and sundry don't don't don't enjoy them.
So it's like, you know, it's an honor.
It's part of the mandate that Allah
gave me,
that I should just crack the books open
and talk about these things and discuss them
with other people, and sometimes someone learned something
from me. And oftentimes, I learn things from
other people. Even my mistakes get, you
know, become apparent to me in, in teaching
and talking about these things, and I'm really
happy.
And, what is what is ibn Rajab saying
right now? That he saw in the in
the dream
from the righteous forebear, if you wish, I
will show you the seed of Jibril alayhis
salam,
circle of the jurist. That sounds like a
pretty good deal to me. You know? I
wanna go and find the faqih, and I
wanna sit I wanna sit next to say
to Jibril and also learn from him.
Allah put all of us in the the
shade of the,
of the
and the
of this deen
and, the angel that that that, that come
and visit them.
Zayd bin Aslam was amongst the most distinguished
scholars of Madinah.
He had a circle in the mosque in
which he would teach Quranic commentary,
hadith,
jurisprudence,
and other religious sciences.
A man came to him and said,
I saw a dream,
I saw in a dream an angel
who said to the people of this gathering,
this host is secure in the gardens of
paradise.
He then sent down to them a tender
fish, which he placed in front of them.
Thereupon, a man came to them and said,
verily, I saw the prophet, sallallahu alaihi wasallam,
Abu Bakr and Amar emerging through this door.
The prophet sallallahu alaihi wa sallam was saying,
come with us to Zayd. Let us sit
with him and listen to his teaching.
Then the prophet
went sat beside you and,
grasped your hand.
It was not long after this Dazayd had
passed away. May Allah have mercy on him.
Ameen.
What can I tell you? These are, you
know, those things, the Bisharat that
are Akabir and our Aslaf in every generation
of this Umrah from that time until this
they saw.
It said that once,
Muana Husayn Ahmed said, Hussein Ahmed Madani
the Sheikh of our masha'if,
Allahu ta'ala, exalt his rank amongst his aliyah.
Once he was teaching in the, Masjid of
the prophet
in Madinah Munawwara,
and a man came and argued with him
about the doctrine of
the
as a matter of aqid that we believe
are alive,
in their graves. We don't believe, a, that
their bodies decompose, and, b, we don't believe
that they're put to sleep. Rather, they're alive
in their grave. When you say salaam to
them, they hear your salaam and they repeat
they respond to it, etcetera, etcetera.
And so, somebody,
came and argued with him about this doctrine
once.
And he argued and tell us time to
go home, and Sheikh says, come back tomorrow,
and we'll continue our our our our debate.
And so he came back the next day
and argued with him about it, debated with
him about it. In those days, the Ottoman
setup of Madinah Munawwara apparently,
was that
every, every,
every pillar, there would be a great scholar
from somewhere in the Muslim world or another
standing there teaching.
And, all all of the students in all
the would sit in each other's halakat,
from the most advanced
to the most simple, and, just regular pilgrim.
They would sit in the in the in
the halakat, and they would teach like this,
very organic
teaching environment.
So this man came 2nd day to argue,
and
then the time left. Then he came back
the 3rd day to argue,
and,
Hazar Malana
just
gestured for him to
stop talking.
And then he made he pointed to the
noble maqam of the prophet sallallahu alaihi wasallam
and both,
the sheikh and this man.
And they saw the Rasul
and Sayyid Abu Bakr and Umar behind him.
And the man just
he just he just stayed quiet and he
left.
This is the bishara
that,
Malik
that
people would see the prophet
in his in their
dreams and, you know, tell them that the
prophet attends your majlis when you read the
Muwata.
This is the Bishara. So many of our
ulema so many of our ulema received it
from the most,
lofty of them to even very pious and
simple individuals that, you know, people don't think
much of.
Ibn Allan,
the commentator, the Dalil al Falihin, the commentary
on on Rial Salihin, which is like Dora
Hadith light. It's like one of my favorite
books,
just very interesting, very relevant, information about the
hadith of Rial Salihin.
Ibn Alan, who used to teach in Makkamukarama,
he was having a khatam of Bukhari,
which,
some of the haters mocked mocked us for
having
a couple of weeks ago.
That's fine. Alhamdulillah.
I have no. It doesn't bother me whatsoever.
Alhamdulillah. I'm happy. May Allah keep us reciting
the hadith of the prophet in our life
and, in our death. May
that be the mark that
that that's that's,
that we're marked it with and branded with
and that we're known by on the day
of judgment.
So he, he said that, he said that,
he said that,
And so he asked his one of his
students,
he said that, will you attend the khatam
Insha'Allah?
And the student says,
my heart grows in longing for the messenger
of Allah
and I was planning to go and visit
him in Madinah Munawara.
So I won't be able to make it
to your khatam.
And so the sheikh says, go, go,
inshallah,
don't come back.
And the next day when the time of
the khatam comes,
he sees that student is there in the
majlis.
He says, what happened to you? I thought
you were gonna go visit Rasulullah
He said, Sheikh, I went to sleep at
night.
And I dropped myself on the road to
Madinah Munawwala,
and I saw Rasulullah
coming to Makkah.
I said, You Rasulullah,
what are you doing? I'm coming to visit
you.
He said, I'm coming to attend Ibn Al
An's khatam.
So these are the that those
that sit in the corners
in this place and in that place.
And take this knowledge to be their deen
and take it as sacred.
These are the that they receive in this
world. May Allah
increase it and give them even more glad
tidings on the day that we all meet.
The chapter ends despite what we have mentioned
regarding the preference of knowledge to admonitions. The
scholar must occasionally admonish people by relating stories
to them.
This is necessary to remove hardness from their
hearts by helping them to remember Allah and
his awesome power.
The Quran includes this approach.
Hence, the learned jurist in reality is one
who thoroughly understands the book of Allah and
implements it. Ali
said,
the learned scholar is the one who does
not cause people to despair of Allah's mercy
nor does he give them warrant to rebel
against Allah
nor does he leave the Quran giving preference
to other books. The prophet sallallahu alaihi wasallam
implied
himself applied this orientation.
He used to encourage his companions and his
sermons, fearing,
that he would otherwise overburden them.
Allah,
give us the
the the the Mubarak company of such learned
people
and such scholars of the law and of
his book and of the of his prophet
and keep us in the shade of their
by life and death.
And keep us together with those people in
this world in the hereafter.