Hamzah Wald Maqbul – Life Of Imam Malik Masjid Hamzah, Long Island NY Apr 2016
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AI: Transcript ©
All praises to Allah, and may his peace
and blessings be upon his servant and messenger,
our master Sayyidina Muhammad
may the peace and blessings of
Allah be upon him and upon his noble
companions, and upon his Mubarik and blessed family
and progeny,
and upon his wives, and upon his children,
upon all of those who fall all of
their way until the day of judgement.
By the fadul of Allah subhanahu wa ta'ala,
I was invited to
have the honor of mentioning the names of
our and our aqabir.
Nabi alaihis salatu as salam, he said what?
He said,
The best of generations is my generation,
then the one who comes after, then the
one who comes after.
And this is a validation of the Messenger
of Allah
for
the
canonical nature of the interpretations
of the early part of this ummah.
A part of this ummah that Allah
blessed in order to carry and preserve
the tradition of Islam in a way that
the later generations would be unable to carry
and preserve it.
They lived the Deen. Their ulama were people
who lived the Deen. Now if we want
to become an alim, we have to learn
Arabic syntax, and morphology,
and
rhetoric. And you have to then learn, and
you have to learn the books of, the
books of, etcetera.
The books of are a written
attestation to the life that those people lived.
The fitri life that those people lived, Allah
chose them for the the nusra and the
help and support of his Nabi
and his Nabi
validated,
validated that choice. And the Quran itself validates
that choice, that those people were the ones
that about whom Allah ta'ala said,
That Allah is pleased with them in, and
and and they are pleased with him. May
Allah ta'ala be pleased with all of them.
And give us a tawfiqah following their footsteps.
So I want to say some things upfront
before
talking
about the subject matter. One is that I
flew in from Chicago,
at time, and I'm leaving at time.
So if I go a couple of minutes
over the the time allotted for speaking, I
forgive you if it's getting boring or too
long. You can get up and leave. But
nobody's gonna stop me until I've said what
I need to say. Okay?
The second thing is this,
is that the lives of the Imams,
when speaking about them,
a person should not become overly sensitive if
somebody is
saying something that is
so exceptional and motivational
that they feel uncomfortable as this person trying
to pitch their own madhab.
Because
the lives of the imams are such when
you hear every single one of them, you
will feel that this person is on the
hap. It's impossible that there's somebody greater than
them.
Why? Because all of them were like that.
Allah gave Baraka to all of them, not
just the 4 Imams, but Biljumlah, the the
imams of the salaf, the the Sahaba, the
Tabi'in, the Tabat Tabi'in,
and the people who followed their way until
until the day of judgment. There are certain
people, Nabi'alaihi sallatu wasallam said what?
That the people of knowledge are the the
the inheritors of the prophets. It comes in
a hadith of the Messenger of Allah that
there are 70 some
odd branches of prophecy.
All of which are closed
except for a a a righteous man who
sees a true dream.
But the idea is this, is that even
though none of them are m b a,
if any of them claim they're m b
a, then we have problems with that person
afterward.
Right? But the idea is that there's some
stripe of the color of nubuwa that comes
on these people, which makes them beloved to
us. And
the mention of those people in and of
itself is a
a a a a resurrection, a new life
for the hearts. And this is not a
bad thing far from being a bad thing.
This is a very good thing. And the
Nabi alayhis salatu alayhis salatu alayhis salatu alayhis
hadith that he narrated or that he repeated
on a number of occasions that a person
will be with the one that they love.
So just the love of the ulema and
the love of the uliya of Allah in
and of itself is an act of piety
of the heart, and it will save people
on the day of judgment.
Right?
That a person will be with the one
that they love. Right? Or the hadith of
the messenger of Allah
when he said to say to Anas bin
Malik
as a child, he said,
Oh my dear son, know that this is
my sunnah.
And whoever loves my sunnah, that person has
loved me, and whoever loves me, that person
will be with me in Jannah. It means
what? That the act of love, the act
of love for a person is something that
will bridge bridge the gap between you and
them
in terms of the the the critical decision
that happens on the day of judgement as
to whether you're going to be a person
of Jannah or a person of the blazing
fire. May Allah ta'ala make us all the
former and spare all of us from having
to see the latter and say, Amin.
So this is the the the background for
it. Don't feel like because we have this
kind of very impersonal
type of Islam that many people pitch nowadays
which is just it's me and Allah, and
I'm the authorized
and the authorized representative of Allah on the
earth and I read the Quran directly and
I make my own opinions about it. Don't
tell me about other people, that's idolatry.
If that was the case, Allah Ta'ala wouldn't
have even sent to Prophet sallallahu alaihi wa
sallam and he wouldn't have commanded us to
honor him in in in his book. He
wouldn't have commanded us to honor him in
his book and he wouldn't have made his
sunnah itself a
That the prophet sallallahu alaihi wa sallam's own
speech is not,
anything from vain desire.
Rather everything he says
itself is itself is a revelation which is
revealed to him. And that
Right? That you are I it's an obligation
upon you to follow my sunnah and an
obligation upon you to follow the sunnah of
my rightly guided,
successors after me. He wouldn't have said that.
And he wouldn't have extolled the maqam of
the ulama.
He wouldn't have extolled the of the salihin
of the righteous if if it was the
case that a person is not to take
inspiration from people. Rather, even the Quraysh, when
they objected to the Nabi salallahu alayhi wasalam
as being a person, said why didn't Allah
ta'ala just send an angel? Allah ta'ala himself
replies, rebuts this argument in his book, and
he says, if we had sent an angel,
that angel would have been in the form
of a human being, and he would have
worn the same clothes that human beings wore
as well. Why? Because the most perfect medium
for delivering a message is the medium that
you accept.
If you want to mix oil with something,
you're not gonna pick water because not gonna
mix. You're gonna pick something that's like oil
to mix with it, right. Just like that.
This this message is going to have a
medium
which is something that we can accept, which
is what a human being is going to
accept another human being, and they're going to
learn from other human beings. So if someone
has this misconception in their mind, let them
throw it far from their heart and from
their mind because it wasn't the way that
our forefathers,
conceived of the deen and it definitely wasn't
the way that the and the and the
those generations that the prophet
himself bore witness to their goodness and their
superiority over every other part of the ummah.
It wasn't the the the way that they
conceived ad Din. So I want to break
down the discussion regarding Imam Malik and his
madhab into a couple
of subsidiary parts. Because Malik is not the
is
not the founder of a madhab.
Alright. The name of the madhab is given
to him or the a description of the
madhab is given to him by other people
later on for reasons that will become
clearer to you
as the talk goes on.
But the people who follow this madhab never
referred to it as the Maliki madhab.
Right? Originally, it was referred to as the
madhab of the people of Madinah, the madhabu
Ahl Madinah. In our own books, right, Hafez
ibn Abdul Bar whose commentaries on hadith even
are,
scholars and from all the other 3 madhhabs
have to read and and and and and
learn from in order to become.
Right? He wrote a book of fiqh. What's
the name? It's the name of the book.
Al Kafi. Fiqhih alil Madina. It's the fiqh
of the people of Madinah Munawwala.
Say, Imam Malik is the one who receives
the name for reasons that will become clear
afterward because of a very critical role he
had not in inventing the madhab, but in
compiling it and and and and gathering it
all in one place. So we wanna talk
about Imam Malik's
First, we wanna talk about what does Madinah
mean?
What is the significance of Madinah? What what
is the fiqh of Madinah? What is the,
this Madinah that,
that, that, that gave rise to this kind
of systemization
and this
line of thinking and conceiving of the Sharia?
The second thing we wanna talk about is
the the history of the hadith of the
prophet
in Wadi.
The the connection between that history of hadith
was between
that history in between Madinah Munawar and between
Imam Malik. Then we want to talk about
the history of the fiqh, the legal
rulings of, of, of the people of Madinah,
and how the compilation of that comes to
Imam Malik. Then something very brief and short
about his life,
and about his, works, and about his students,
and about the
effect that he's had on the world. And
all of this is supposed to be within
1 hour, so we'll try our best. Here
goes. Okay?
Nabi alayhi salatu wa salam and Makamu Karama,
right? The Makkamu Karama, as beloved as it
was to Nabi alayhi salatu wa salam and
to his Sahaba, it wasn't a hospitable place
for him. It wasn't a place that he
could stay. And he had an indication regarding
this that came to him in Wahi as
well. That he was shown a place where
he would to.
Right. He was shown a place that he
would have to leave
and and move to. And he says in
a number of he says to the
that this place that was shown, it resembles
one of several places. It could either either
be what? It could be
the Diaar of Banu Tais. Right? The Diar
of Banu Pes is
a place called Juatha, which ends up being
the second place where Jumu'ah is established in
the history of Islam. Before
is
in the eastern part of the Arabian Peninsula.
Those people, they
they accepted Islam, and they and they established
a second jumah in Islam. And they have
a very long and a very noble history
in the support of Islam both during the
lifetime of the Messenger of Allah sallallahu alaihi
wa sallam, and also immediately after his death
and in the conquest of of of of
the Khalifa Rashidun.
The second place he thought, he said that
it might it might be is what? A
place called Jufa.
Okay?
Jufa is one of 3 places
in the in the Arabian Peninsula that's important
for the same reason.
Jufa, a place called Tayma, and a place
called Yathrib.
The 3 of them are 3 settlements within
the,
the the desert of the Arabian Peninsula,
where the, where where there are settlements of
Jews
that were settled by Jews.
And there, all 3 of them are or
were at some point oasis towns. Right? Anyone
who's gone from
from Madinah Munawara to Makkamukarama,
you'll see that Jaffa is something perhaps maybe
4 5ths or 3 5ths of the way,
to Makkamu Kalama from Medina Munawarra. You'll see
the signs for it. It's also the mikath
for the Hajjaz traditionally come from Syria and
from Palestine, from Egypt, etcetera.
So Jufa, and then Tema is another place
where the Jews had a settlement in the
in the Arabian Peninsula. Okay?
Tema was a place that Saydna Salman al
Farsi, when
he,
came to the Arabian Peninsula, he had converted
to Christianity despite the fact that his father
was
a priest, a high priest of, of a
fire temple of the Zoroastrians.
And so he there's a very long story
about his conversion. We don't have time to
go into all of it. But essentially, what
he did was he accepted the dean of
Sayna Isa alaihis salatu as salam, and he
went from alim to alim, from different monks
and priests and different ulama of of the
nasaara,
and served them from place to place until
the last one he served when he was
about to die. And one would die and
you'd send him to the next one. The
last one he served when he died, he
says now it's time for you to go
to Tema.
Right? Tema is a place in the Arabian
Peninsula, again, an oasis town that was settled
by Jews. It's time for you to go
to Tema. Why? Because the the the the
the the the age of the of the,
the appearance of the of
the of the end times has come, and
you'll find him there.
And this is something very important for all
of us. Sometimes
we seek something,
and the thing we're seeking is wrong.
But we do it so much sincerity that
Allah puts us on the right path. Imagine,
he was going to make hijra toward Tema.
And,
some Jews in his caravan,
they they they chained him and they they
they, wrongfully said that this is our slave
and they sold him. Instead of going to
Tayma, he was taken to Yathrib which will
later become Madinah.
Why? Because you're seeking the prophet sallallahu alaihi
wa sallam with so much sincerity even though
he's going to the wrong place. Allah took
him to the right place by the of
his sincerity.
And the 3rd place is what? Yathrib which
is an oasis town. The reason the Jews
went into the Arabian Peninsula and they settled
these three different places
is because from Wahi, there is no Nabi
that came from the time of Sayidna Adam
alayhis salam until the time of our nabi
alayhis salatu alayhis salam that that that came
and didn't give basharah and the glad tidings
to every ummah. Every ummah that there will
be a Nabi who comes, who will Allah
ta'ala will make isla of of of the
people through and who will revive until the
end of time, and who will be of
such and such, such and such,
attributes and descriptions that even
had love of that nabi. And they gave
to their own followers that if you live
after me, you should go and seek this
person out because in their age and in
their zaman and in their ummah, there'll be
great barakah and Allah
will be pleased with them. And whoever is
part of this, this ummah, it's a great
treasure for from Allah
a great blessing to the point that even
Saydna Musa alaihis salatu alaihis salam, when he
was shown our prophet sallallahu alaihi wasallam, he
made du'a to Allah subhanahu wa ta'ala, can
I be from his ummah? And Allah ta'ala
said, no. Your destiny is that you should
guide another ummah yourself. And imagine the rank
of Sayna Musa alayhi salatu alayhi salatu alayhi
salam amongst Banu Israel. That Banu Israel from
the time of Sayna Yaqub alayhi salam until
the time of Sayna Isa alayhi salam, that
that that Umma was never never,
without a prophet. Sometimes 2 and 3 prophets
at the same time.
Right? That Umma is such a great Umma,
and he was the most revered and the
most honored of all of them. But still
he had a desire to be part of
this this Ummah. And he taught that to
his people and his people
transmitted that that that
Right? They transmitted that. And the proof of
it is what? That you have these three
settlements in the Arabian Peninsula
that were inhabited by Jews for centuries.
Otherwise, the the lands of Palestine, the lands
of Syria, the lands of Iraq, the lands
of Morocco, where they were settled from before,
Anatolia, they're much more fertile and productive. Living
in the Arabian Peninsula is very hard and
very difficult, but it was their iman that
carried them,
and their love of being able to see
this Nabi alayhi salatu as salam one day.
So Madinah Munawara is a holy and it's
a sacred place.
And its sacredness was foretold by the the
and
it was shown to the prophet
also in Wahid.
And this is something that many people they
it's
a something that they're unfamiliar with.
Because,
as a kind of a folk custom,
people revere
as being greater than Madina Munawara.
But what people don't know, there's many things
you don't know until you open the books
and you read them.
What what people don't know is that amongst
the alama, there's a difference of opinion regarding
which city is has a higher status, a
higher maqam. Madinah Munawar or Maqamukarama. And this
discussion is not meant in any way to
disparage
1 or the other.
In fact, it's part of our iman, it's
part of our aqidah to believe in the
sacredness of both of them.
But the idea is that the Sahaba radiAllahu
anhu, amongst them there is a great jama'ah.
There is a great jama'ah of them, a
group of them, which included most of the
seniors amongst the Sahaba, the Muhajirun and Ansar
that considered Madinah Munawara to be superior and
to Makkamukaramah.
So much so that it was said that
Sayna Umar
once heard one of the Arabs preferring Makkamukaramah
over Madinah Munawwara,
and he had him chastised and he had
him reprimanded and he had him punished for
for for for for doing this. Why? Because
they didn't understand what the maqam of this
this sacred and holy place was. So when
the messenger of Allah sallallahu alaihi wasallam left
his house, when the messenger of Allah sallallahu
alaihi wasallam
took the companion, Sayna Abu Bakr's siddiq
when they fled from from Makkhamu Karamah with
their lives, when they stayed in the cave
of Thor.
And and said Abu Bakr
who feared for the messenger of Allah
and Allah records this event and he describes
them as
that the prophet
was the the second of 2 people when
the 2 of them were in the cave.
When he says to his companion,
don't grieve, Allah is with us. Allah is
with us. When they left from there afterward
and they threw the the the the trackers
of the mushrikeen
off of their trail. When they were making
hijra,
when when when Surakah,
the the the the the tracker who was
promised a 100 camels from Qureshir,
capturing the messenger of Allah
And when he tried to approach he was
the only one who who who wasn't thrown
off their trail. He tried to approach the
prophet
and when his camel would come near, it
would stop and a weight would be felt
in it and its feet would sink into
the sand. And it happened so many times,
again and again that he would come a
certain distance and then his camel would stop
and they would go forward another distance.
After that, the prophet
smiled at him and said, Suraka, just come
here. You know you're not gonna get anything,
just let's talk about this for a minute.
And so he says to me, so what
did they promise you for for this thing
you're doing? He said they promised me a
100 camels. So what if what if what
if I promise you that if you join
me one day, you'll wear the the bangles
of Kisra, the bangles of the the the
the one who the Persian emperor who calls
himself the king of kings, who Allah
ripped his mulk up in front of his
face and trampled the, the Persians underneath the
feet of the Muslims. So what do you
think about one day you'll you'll wear the
bangles of Kisra?
And Suraka is like, okay, yeah, whatever.
Where can I go now? And then the
day that those bangles are brought as as
Hanima
into Madinah Munawala in the reign of Sayna
Amar And
so and so Surakah says,
meaning the prophet
promised me I'd wear those bangles.
And so he brings them out and he
wears them. He they put the jubba of
Kisra on, they put the crown on him,
They put his bangles. They put his entire
imperial
on a Bedouin, Meskeen Bedouin. And he he
was strutting around back and forth,
pretending like, look, I'm the emperor of Persia.
And then santa Amar says, okay, take it
off now. He said you get where? He
didn't say you can keep them.
Right? All of this when it was happening.
Imagine this is an emotional this is an
emotional journey for the messenger of Allah sallallahu
alaihi wa sallam.
Why? Because the Arabs, Biljumlah in general, they
loved Maqamu Karamah, and the Quraysians specific loved
Maqamu Karamah and the prophet sallallahu alaihi wa
sallam in specific
loved
loved the Kaaba,
showed so much reverence to it because it
was the house of Allah Subhanahu Wa Ta'ala.
You cannot imagine the heartbreak that they felt
when they're separated from it. But what happens
when the Nabi alayhis salatu alayhis salatu alayhis
salatu alayhis salatu alayhis salatu alayhis salatu alayhis
salatu alayhis salam is coming down the home
stretch
tops. They're waiting for Rasulullah
to
come. They they what did they do? Right?
This is a prophecy of of of of
of Isaiah
regarding the the the nabi of the akhruz
zaman,
that he will be received by people wavering
waving palm branches.
And they'll they'll they'll they'll sing to greet
him. Right? That this is the coming of
the Lord. And those people of Yathirub, the
children, the women, the men, the Jews, everybody
was there in order to see the prophet
waving palm branches when they finally see him
in Sayna Abu Bakr
coming down the home stretch. The newer of
both of them is so so much that
they cannot tell who is the messenger of
Allah sallallahu alaihi wa sallam and who is
the Siddiq radhiallahu alaihi wa sallam. And it's
only when Sayna Abu Bakr as Siddiq sits
the prophet sallallahu alaihi wa sallam down, and
he takes out his he takes out his
his his,
shawl,
and he spreads it in order to block
the rasul
from the from the rays of the sun
that they realize who the prophet
is, and they come to greet him, and
they come to,
honor him. When he's coming down that stretch,
he makes a dua to Allah
He says, you Allah, this just like you
made
beloved to Sayna Ibrahim
alright? Make it beloved to me. And just
like Sayna Ibrahim made this place
haram, not haram like bad things, but haram
as in sacred.
Just as you made it sacred for Sayna
Ibrahim alaihis salatu wa sallam, I invoke you,
I ask you that you make it sacred.
You make it sacred also.
Right? This is Madina Munawarra is an interesting
geography.
The southern part of it, there's mountains, and
there is rocky lava, attractive attractive,
lucky rocky,
lava
mounds
on on two sides of it. Right? The
rocky
track is called a hara. Right? So there's
the haratulwatim,
on one side, and haratulwabara
on the other side. And and Madinah, the
only way you can enter in is from
the north. The only way you can easily
enter in is from the north. So when
he's coming down that stretch and entering in,
he says, what's between his two rocky tracks?
I'm I I I I invoke you to
make it a haram, to make it a
sacred place,
and make it beloved to me as you
made
beloved to say, I'm Ibrahim or even more
beloved.
Now tell me that Nabi alaihis salatu wa
sama's dua, is it going to be answered
or not?
It's going to be answered in the ola.
The the the the the the more the
more,
proper assumption
for the ummah is what to say that
the greater du'a is answered rather than the
lesser du'a. Even if the lesser du'a is
answered, they're both equal. Right? Madina Munawara is
such a place. The prophet sallallahu alaihi wa
sallam when he entered into it. It was
called yathrib. Yathrib.
Yathrib by yathrib who means to beat something.
It's because there used to be a plague
that when people from outside would come, they
would get the plague from the water and
it would beat them down. It would really,
get them you know, knock them out. And
the Sahaba
a great number of people got that plague.
The messenger of
Allah
he made du'a
lift this plague out of the the the
the
water of Madinah Munawara and put it in
Jaffa. Remember we mentioned Jaffa?
Jaffa was abandoned a century before the prophet
came. It was abandoned in Jahiliyyah because a
flood came from the the coast and destroyed
its its buildings. Right? So put it in
jaffa where it's not gonna harm anyone. Nobody
got the plague after that. And then the
prophet forbid the people from from calling it
Yathrib anymore because Yathrib is a bad name.
The Nabi used to give good names. What
name did he give? He gave Madina. Alright?
Madina. He gave a number of names, Tayba
and Tayba, Darul Salam, Darul Islam,
Darul Iman. So many names come from the
from the from from from the the pious
generations and the a'atar for Madinah Munawwara. But
what was the first one is Madinah. And
any of you who have studied Sarf Arabic
morphology,
you know that Madina,
although the linguistical meaning of Madina is what?
It's a city, but the literal meaning of
Madina is what? It's the islamakan for deen.
It literally means the place where the deen
is.
This is the dot and the iman. Allah
calls it calls the city Imaan. He calls
the city Imaan in his book.
This city is Imaan. This is your Imaan.
And the Prophet sallallahu alaihi wa sallam after
the Fath and after the battle of Hunain,
the the Ansar, there's some talk amongst them
that maybe he's going to leave us now
and go back to Makkamukarana.
And what did he promise the the the
Ansar? They said that he said that I'll
never leave you. I'll never leave you. And
what did he do? He stayed in Madinah
Munawara.
He died in Madinah Munawara sallallahu alaihi wa
sallam. He's buried in Madinah Munawara.
By the ijma'ah of this ummah by the
ijma'ah of this ummah, without any exception from
amongst their ulema,
the most sacred
space in the entire in the entire creation,
including Jannah, including the Kaaba, including the heavens
and the earth, including the Arsha'aleem itself.
The most sacred
space in this entire
creation is the physical place where the body
of the Rasul sallallahu alaihi wa sallam is.
What's the daleel for this? They say, oh
my god, this guy, he's now going off
in the stratosphere and exaggerating. What's the daleel
for this? It comes in the hadith of
the Athar. Right? It's in Abdul Abin Umar
radiAllahu ta'ala Anhu.
He says to the he looks at the
Kaaba and he says, how great are you?
And how great is your sacredness? How great
is your holiness?
And and even one believer, his sacredness and
holiness is greater than yours is in the
eyes of
So if this is for the average believer,
then what do you think it is for
the
for the greatest of the people of Iman?
There's
literally a part of this Madina which the
Nabi sallallahu alaihi wa sallam says
It's a it's a patch. It's a garden
from the gardens of of paradise.
Okay? This is how they used to how
they used to, consider this place. Neither the
Prophet sallallahu alaihi wa sallam ever went back
to Makkamukarama,
nor did Sayna Abu Bakr, Sayna Umar, Sayna
Uthman
who
never none of them ever went to back
to Makkah Mukarama. All of them kept there.
Their their iqama, their residency in Madinah Munawwala.
Even though Sayidna Ali radiAllahu an who temporarily
shifted his capital
to Kufa, it was for tactical purposes. It
wasn't because he moved to Kufa. Otherwise, everybody's,
maqam was what? Madina Munawara.
They never left that place.
Said Na Umar he
used to actually have minders
that would wait in in in in Makkamu
Karama if he found out that anybody from
amongst the Muhajurin
stayed there for too long by force they
were taken back to.
They're by force taken back to
that's how sacred the obligation of Hijra was
considered by him.
That's how sacred the obligation of Hijra was
considered by them. So much so that, just
so you think this is not like a
polemical
rant that I'm going off on right now.
Even many of the
clarified to me that that even we consider
Madinah Munawwara to be more sacred as a
city then. The
only exception is what? There's a discussion regarding
the hadith of the prophet
that he said, the prayer in this masjid
of mine he's talking about Madinah Munawwara. Right?
So whose masjid is the prophet is this
masjid of mine. Right? A prayer in this
masjid of mine is like a 100,000 prayers
and anything other than it except for in
the masjid of Haram.
And Malik considered this to mean what? That
the prayer in the Masjid of the prophet
sallallahu alaihi wa sallam is worth more than
the prayer of in the Masjid Al Haram,
just not by a 100,000.
Which is if you if you actually understand
how textual interpretation works, this is a very
reasonable interpretation of this text. Whereas the Hanafi
Mashaq, they say no, we consider the prayer
in the masrul Haram in Makkamukarama
to be worth more than the prayer in
the masrul of the prophet
but nobody will dispute with you the sacredness
and the holiness of the the the the
the spot where the Prophet
is. It comes in the hadith of the
Prophet
That the prophets are all alive in their
graves, and they worship Allah ta'ala. They pray
in their graves to Allah subhanahu wa ta'ala.
Right? If if it's in the nafs of
the Quran, the text of the Quran that
the
you're not allowed to call them dead, then
a priori
right? It's a it's a it's an it's
a logical argument. Right? The one who has
a higher than
the the Right? It shouldn't be difficult for
somebody to accept that those people are alive.
So many hadith talk about the life, the
of the prophet
It's not the life of of this world,
it's the life of the
but he's alive where he is
in a way that we cannot
feel or detect
empirically in this material world, but has a
spiritual reality.
That whenever someone says salam to me, Allah
ta'ala returns my to me so that I
answer that person that that that salam in
person. Right? These these are all Sahih hadith
of the Prophet
These are all Sahih hadith of the Prophet
So that place where you go and say,
and
he returns your salaam, by by without any
doubt, this is a place that people have
underestimated
the worth and the holiness of this place.
It comes in the afar, whoever comes and
visits me that person, it's
it becomes a a responsibility for me to
intercede on on that person's behalf on the
day of judgement. Right? It comes in the
hadith. So many fabaal virtues of visiting
so many faveral virtues of that that that
sacred place, that holy place. It's something that
people have underestimated, and Allah gave that place
of protection that wasn't there for even
even
That the Ka'ba itself has been broken stone
from stone
several times in history.
But the harman, the sacredness, the inviolability of
Medina is such that the of the prayer
in that place has never been broken. Even
the when
the army of Yazid sacked Madina Munawara,
after the reign of Saydna Muawiyah alaihi wa
ta'ala Anhu,
Saydna Sa'id bin Musayib, who we'll talk about
a little bit further later on. He says
that I myself stayed when everybody left. I
stayed in the masjid of the prophet
and I kept the the
the the of the prayers in, in the
masjid of the Prophet
and when it was the time for the
prayer, I heard the the adhan coming from
the sacred grave of the Prophet
Imam Nawawi who is a will talk about
the great
tomorrow. Imam Nawawi writes in his
that out of all of the acts of
worship that a person can do after the
after those things that are obligations like praying
5 times a day, fasting Ramadan, etcetera. Out
of all of the acts of worship after
the the the the after the
the compulsory acts of worship, the act of
worship that receives the most
and the most reward is what? To say
salaam to the prophet sallallahu alaihi wa sallam
in Madinah Munawwara. It's his that's
here. If you don't believe me, it's Kitabla.
You can go look it up on your
own.
This Madinah Munawwara was was sacred and it
was protected
for a number of reasons. Why? Because it
was a city where Islam, the first city
where Islam had a halaba, where Islam was,
had the upper hand. After the time of,
Hijra, the Muslims were never subjected to humiliation
again. Some part of the ummah goes through
difficulty, but there's some part of the ummah
was always secure in this place.
And the people in Madinah Munawara were who?
Two groups, the Muhajirun and the Ansar.
And their galaaba, their supremacy in that society
was so much that the people who didn't
didn't like imam, the Munafiqeen, they were forced
to kinda go underground.
Right? They're forced to go underground, but they
weren't able to open their mouth in public.
Why? Because they knew that they would have
been thrown out. They knew that they would
have been dealt with. They knew they would
have been censored and and chastised
severely. Right? This Madinah Munawara was unlike Makkamukarama.
It was unlike any other metropolis of the
Muslim world. After the time of Khalifa Rashidun,
the most populous city in the
Muslim empire was what? It's Kufa.
Alright. Which is a sister city of what
later on becomes Baghdad.
What was the 2nd most populous city in
the Muslim world? Basra.
Right? What are the most populous cities in
the Muslim world? Damascus.
What are the most populous cities in the
Muslim world? Right?
Fustat which will later turn into Cairo and
Egypt. Right. These cities were large cities and
very populous cities, and they were cities that
by and large did not have Muslim majorities.
They did, by and large, did not have
Muslim majorities because the policy of our the
policy of our our forefathers was not to
make people convert at the edge of the
sword. Right? When people say Islam was spread
by the sword,
it's true in one way and it's false
in one way. It's true in the way
that the the system of justice
that was,
the system of of of of justice and
the system of lightening the burden of taxation
and slavery and racism and all of these
things that were on these subjects of the
Roman and the Persian empires, they were obliterated
by the power of force. And by and
large, when the Muslims would conquer a city,
the populace of those cities would welcome the
Muslims in. Many of them, they took without
fights. If you read the stories regarding the
the conquest of Sham, regarding the conquest of
Egypt, regarding the conquest of many places, you'll
see that the populace welcomed Muslims in because
they lightened their tax burdens, and they
gave them equal chances and equal access to
markets, and equal chances to grow their own
land and live their own lives successfully.
Right? Jerusalem which is the al Quds al
Sharif, the most holy places. Right? The the
the Christian patriarchs of Jerusalem gave it up
to the Muslims without a fight even. They
They gave it up to the Muslims what?
Without even a fight. Why? Because they knew
that these people were here to establish justice
in a way that even our own rulers
are unwilling and unable to do. But it's
false in the sense that nobody was ever
forced to convert at the edge of a
sword. So many of these metropoli, they will
then later on become Muslim majority,
cities after centuries of conversion, people converting to
Islam, converting to Islam.
Whereas, Madinah Munawara,
right, Makkah Mukarama also is a Muslim majority
town, Madina Munawara is also Muslim majority town.
But what's the difference? Right? Who by the
nasa of the Quran, the text of the
Quran, who are the,
who are the superior ranks of the Sahaba
First the Muhajirun,
then the Ansar, then everybody who comes after
them. Right? Then everyone who comes after them
or whoever didn't make hijra and who didn't,
have the opportunity of making nusra for the
prophet sallallahu alaihi wa sallam. That's the 3rd
tier amongst amongst the Sahaba radiAllahu anhu, and
we honor all of them, and all of
them are better than those who come afterward.
But the
the the the the top two tiers of
the Sahaba radiAllahu anhu,
where is it that they are the majority
of the population? Only in Madinah Munawwara.
So what happens is
generation after generation, you have people in places
like Kufa and Basra, in Damascus, in places
like that, where there's a core of people
who are either the Sahaba or their children,
their descendants, their direct students.
And they are the people who are the
ones who defend Islam in that place, and
they are, overwhelmed by large numbers of people
who are new to Islam, who are also
people of great faith and people of great
service to the deen. But they're not they're
they're not people who,
you know, took the tradition directly,
so to speak. There are a large number
of people taking the tradition from a small
number of people. Whereas Madinah Munawwara is different.
Madinah Munawwara, who is the people who live
in the the the Madinah of the Tabireen?
The children of the Sahaba, the students of
the Sahaba, the freed slaves of the Sahaba
the,
the the the close associates of the Sahaba,
the neighbors of the Sahaba
The sahabah still had a a dominant
effect on the color of those people's disposition.
And then in the tabireen, who are the
people who are there
in in in that place. They're the students
of their students, the children of their children,
etcetera, etcetera. Right? So much so that you
see the the effect of the Sahaba
that in Kufa,
you hear stories about Imam Abu Hanifa having
to deal with all sorts of heterodox groups.
The Khawarij, the, you know, the the the
the
the the the Rawafib,
different groups, atheists,
Zoroastrians, all these people get to debate with
them. Madinah Munawara, none of this none of
this stuff is is spread around in that
that that place. They tolerate visitors who come
to visit. No one can stay in that
place. They don't allow anyone to stay in
that place who's of impiety,
or of heterodox belief, or of heterodox practice.
Okay? Or heteroprax
people. They don't they don't they don't tolerate
those people in Madinah Munawwara.
Imam Ibn Taymiyyah,
who people have accused of being many things,
but no one ever accused him of being
a malakih to my knowledge.
He he he himself writes that no person
of the bida'a ever led the salat and
the masrud of the prophet salallahu alaihi wa
sallam for 400 years after the death of
the messenger of Allah salallahu alaihi wa sallam.
That's how pure the tradition is. Right? A
small example, everyone has heard this hadith.
This hadith which is what?
That whoever
sees something,
whoever sees something evil happening, let him alter
it by his hand. And if he cannot
rectify or alter it through his his his
hand, let him rectify it through his speech.
And if he cannot let him rectify it
with his heart. I mean, he hate it
with his heart, and and and dislike it
with his heart, and that's the weakest part
of iman.
Right? This hadith is narrated within the shell
of a larger.
Right? By Sayna Abu Saeed al Khudri
who is one of the Ansar, may Allah
be pleased with them. And the occasion of
this this kind of meta hadith within which
this hadith of the prophet salallahu alayhi wa
sallam is narrated
is that there is a miscreant by the
name of Marwan bin Hakam,
who was appointed as the
the,
the governor of Madinah Munawara.
Right? After and during the reign of Banu
Umayyah, after the the the death of Sayidina
Muawiya
He was a person that the Sa'aba
didn't like and didn't have a high estimation
of. So he was appointed governor over Madinah
Munawwara. His his father, Al Hakim ibn Abil
As, was a person who accepted Islam at
the hands of the Prophet,
yet the prophet, sallallahu alaihi wa sallam, was
very wary of him, and he instructed the
Sahaba, radiAllahu anhu, to keep this person, never
to let him into the city. Keep him
outside of Madinah. Don't ever let him in.
So this is his son, the Sahaba
took pity on him after the after the
his father died, and he came into Madinah,
and he calls all sorts of mischief. He
becomes the the the the he's a Qureshi.
He becomes the governor of of Madinah Munawala
through circumstance.
So what does he do one day? He
enters, and he he's he's the governor, so
he says, I'm gonna lead the prayers, I'm
gonna give the kutbaat.
So he says, I'm gonna give the id
Khutba. So he gets up to give the
id Khutba before the prayer.
And so one of the sahaba and
whom, right, they they objected to objected to
what he was doing. He says, this is
not the way the Eid Eid prayer is
supposed to be. The Eid prayer, the salat
is first, and the the khutba is afterward.
Now this is not, you know, some UN
human rights,
constitutional freedom of speech type of government. Okay?
This is the government that assassinated the grandson
of the Prophet
If you're a farmer of the farmer in
Madinah Munawwara
who's not well known, you know, they'll they'll
kill you, they'll beat you, they'll do something,
they'll dispossess you of your land, they'll do
something to you. So this farmer from the
Ansar stood up and he said what? He
said he said he said, you're doing this
wrong. You're not praying. You're you're not you're
not supposed to give the khutba first in
your id. You're supposed to pray first. And
Marwan min Hakam got up and started to
curse the man and said, who are you
backwards, illiterate,
unlearned,
farmer, poor, blah blah blah. He started abusing,
hurling abuses at him from the from from
the pulpit.
And then said, Abu Sa'ed al Khudri who
was one of the ulama of the Ansar.
Right? He was one of he's one of
the people who the greatest number of hadiths
are narrated through. He stood up and said,
No.
Stop abusing him?
A, b, you're wrong.
And I'll tell you another thing as well,
that this is our madinah,
and this is what the Prophet
taught us, that whoever amongst you see something
wrong happening, let him stop it with his
own hand, and if he cannot, then let
him stop it with his speech, and if
he cannot, let him stop it with his
heart. And that's the weakest form of iman.
This is the madinah munawal. This is why
the people of madinah have this understanding
that the the ways of our forefathers
are the ways of Islam.
The ways of our forefathers are the ways
of Islam.
And the customs that we inherited from our
fathers
are not the customs of jahiliyah, rather they
are the customs of Islam because our fathers
are not the people who were worshiping wood
and stone, our fathers were the ones with
the prophet salallahu alaihi wa sallam, he praised
in in his hadith, and they are the
ones that the Quran itself praises in its
own text. Right?
So very interesting things happen. For example, Imam
Malik
during his lifetime, there's a debate between him
and between,
Padi Abu Yusuf who was a very important
student of Imam Abu Hanifa.
The Malek, you know, regarding what the volume
of the mud was. The mud is a
volumetric
measurement of the sunnah,
which is equal to the volume of the
2 cupped hands of the messenger of Allah
sallallahu alaihi wasallam. The prophet sallallahu alaihi wasallam
told the Ummah to transact in volume rather
than in weight because there's barakah in it.
And one of the reasons that Ulema say
that is it's easy to to to imbalance
a scale and to cheat somebody, but because
volume is something you can assess visually, it's
a bit more difficult to cheat. And unfortunately,
all of our Muslim countries, they still buy
I mean, not still they have switched to
buying and selling by by weight rather than
volume, and it's a decrease in barakah. This
is one of the duas the prophet made
when he entered into into
Madinah Munawwala at the time of Hijra. That
may Allah put barakah
in its
in its volume. And to this day, this
is why when you go to Hajj, where
do you buy where do you buy souvenirs
and gifts for people back home from?
Madinah, why? Because it's much more expensive than
Makamukarama.
It's true. It's true. Right? Why? Because Nabi
saw that made barakah for its weights and
its measures for whoever buys its merchandise. So
what happens is that, Imam Abu Hanifa, may
Allah be pleased with him. He had his
opinion was that the the volume of the
mood is about a quarter smaller than what
the opinion of Imam Malik was. So when
his student comes to Medina Munawara one time
in Hajj, he debates with Malik. He says,
you bring your for your opinion, I'll bring
mine. And so in Malek, he didn't like
to debate with people, but he was kind
of put in an awkward position. So he
said, okay, let's discuss this as an issue
of knowledge at any rate. And so Abu
Hani, Abu Yusuf, he brings all of his
adillah. Alright. He brings all of his proofs.
Again, I'm not saying this to disparage
the but to prove a point. Right. He
brings all of his proofs, and he brings
his narration that I narrate from so and
so and so and so. So I narrate
from so and so from so and so
that that that that that this is the
volume that that that the mood should be
in. This narration, that narration. Malik waits, are
you done yet? Yeah, I'm done now. Says
come with me. So they leave. They're in
Madinah Munawara. They leave to visit a house,
and they ask the person, knock on the
door. Malik knocks on the door. He says,
the person answers. They say, do you have,
do you have a measure, a a a
scoop,
measuring scoop for the mud? He says, yes.
You go go bring it out and get
it out. He says, he says,
show it to me. So Malik takes it
and shows it to. Who he shows it
to?
Uh-uh,
Abu Yusuf, Adi Abu Yusuf. And he says
which one is which scoop is this? Is
this the the the the Madani one or
the Kufin one? So obviously, we're in Medina.
It's gonna be your scoop. What's your point?
Right. He said, he he he says, he
asked the person whose door he knocked on.
He says, who are you? He says, I'm
so and so. Who is your father?
So and so. Who is your grandfather? So
and so, the companion of the messenger of
Allah sallallahu alaihi wa sallam. So who did
the scoop, this measure belong to? He said,
it belonged to my grandfather.
So what's your proof? He says, look his
name is written in the in the handle.
He asked he asked Kade Abu Yusuf, do
you have any other narrations you wanna
share with me? And this is one of
the one of this is one of the
beautiful things, right, in defense of Qadhi Abu
Yusuf. He actually changed his opinion. They were
not
dogged people who were, like, immune to reason
or rationality.
Right? When we talk about taqid, about following
the imams, people, you know, people who, want
to, like,
cut out the middle man, the that
the prophet,
the best of generations, the prophet
commanded us to follow this. And we wanna
cut them cut cut cut them out. We
wanna have the authority for ourselves because we
don't wanna listen to anybody else. Right? Those
people, right, the the those people,
you know, they they they wanna cut the
the the middle man out. What they have
to understand is that, no, there's some baraka
in the middle. Right? And they wanna cut
it out so they attack the the the
institution of following qualified scholarship.
And one of the things they say, they
say it's the blind and biggating following of
Madhhabs.
Those people were.
Maybe sometimes they made mistakes. There every single
one of the Imams, there are certain positions
of that imam that their students, they abandon
in order to follow something that they consider
to be of a
a higher grade of proof.
There are very few issues like that because
the the Madahebar is so
expertly,
codified and thought out. But this is an
example. Qadiy Abu Yusuf then left it, abandoned
the opinion of his of his sheikh, Imam
Abu Hanifa, and he accepted the opinion of
who? Of of of Malik because of this
proof. But the point I wanna say is
what? You have to first understand what the
status of the fiqh of the people of
Madinah was. That their customs and their practices
that they did,
they carried a sort of authority that transcends
the authority of hadith.
Why? Because it's a generation who took the
practices from a generation who took the practices
from the generation of the Sahaba
That's why one of the cornerstones of the
fiftah of Imam Malik is what? That if
there was an issue that all of the
masha'if of of Madinah Munawwara and the Tabireen,
they agreed upon that issue. We consider that
issue to be beyond debate even if another
person narrates a 100 hadith about it. It's
like somebody coming to you and tell you
know, someone you never met before and telling
you something about your father. You may be
like, yo. It might be true. It may
not be true. I never heard of it
before, so whatever. You understand what I'm saying?
So there's a number of masa'il, for example,
that when you look at it through the
lens of hadith, it could go either way.
Should you say Amin out loud? Should you
say Amin quietly? Should you, you know, say,
Bismillahir Rahmanir Rahim and and and and,
before
reading your fatah or should you just say
and
start reading your fatah? There's a number of
the should you raise your hands once in
the beginning of the prayer, raise your hand
a bunch of times in the prayer. When
you look at just through the prism of
a hadith,
there there there is a genuine, like, difference
of opinion there that you have to admit
that there are narrations
from both sides regarding these issues from the
prophet sallallahu alaihi wa sallam. But the people
of Madinah and the fiqh of the people
of Madinah has one unique one
unique, feature of it, which is what? If
somebody is from the Tabireen
and they grow grew up seeing the Sahaba
praying, And they grew up seeing them only
raising their hands once. They grew up seeing
them not saying Amin out loud. They grew
up seeing them praying with their hands at
their side rather than tying their hands. These
are small issues. They're not like issues.
These are small issues, but they grew up
seeing all of these things. And they're gonna
say, some
island came from Iraq,
and he's gonna tell me how to pray
now.
Some island came from Damascus, he's gonna come
to my Medina and tell me how to
pray now that I should say Amin out
loud, even though I saw the Sahaba leading
our salat.
Right? And they didn't say Amin out loud.
What are who are they gonna choose? They're
gonna choose obviously what they saw their forefathers
choosing. Even if that other person who saw
someone saying Amin out loud also saw a
sahaba doing it as well.
But what is Madina? Madina is not unique
in the sense that they took their deen
from the Sahaba. The all
of them took their deen from the Sahaba.
Madina is unique in the sense that it's
this unbroken conglomeration of so many Sahaba in
one place,
and and not unbroken con conglomeration alone, but
that that that conglomeration
was
the society. It wasn't a small elite group
of people from which deen spread out. Rather,
it was the entire society
during the the age of the the the
Tabi'in and the Tabat Tabi'in, and this is
something very unique. Now let's shift gears. So
I talked about Medina and about the fa'baal
of Medina and the knowledge of people of
Medina. Let's shift gears. Right? So we said
first we're gonna talk about Medina, then we're
gonna talk about the the the the kind
of history of hadith. Okay? So now we
shift gears and we go back again to
the reign of Sayidna Umar radiAllahu ta'ala Anhu.
Okay? Sayidna Umar radiAllahu ta'ala Anhu during his
reign, he used to do something very interesting.
And that interesting thing was he would go
incognito.
I mean, they didn't have TV and pictures
and all of that stuff. Right? They have
hoard pictures. Right? So they and people didn't
know what he looked like except for the
people who personally knew him. So he would
go incognito in the in the night. There's
no street lights, street lamps. Just walk in
the streets of Medina just to hear what
people are saying. He had to, He was
a very soft hearted person. He was harsh
in disposition in Jahiliyyah.
In Islam, by the time especially he became
Khalifa, he was a very soft hearted person,
had a lot of concern for poor people,
weak people, etcetera.
Even non Muslims,
subjects of the state, a lot of concern
that nobody should be ill treated, nobody should
be put in pain or in suffering.
So one of these nights that he went
out to make sure that everything was okay
in the city,
he overheard a conversation between a milkmaid in
between her mother, her daughter.
Okay? So the the the milkmaid says to
her daughter, we just milk
this whatever animal.
Go get some water so we can cut
the milk. Alright. Go get some water, we
can cut the milk. Time honored tradition that
many people practice
in the Muslim world. Still in here also,
the 2% milk is 98%.
Why don't they just call it 98% water,
right? And so
so we're gonna cut the milk with water.
And the daughter said, don't you know that
the Amiral Munin, Umar, he he forbid,
the the dilution of the milk as a
standard that you sell the milk
undiluted. Let the people dilute it themselves if
they want to. Okay.
And she says, Omar, don't worry. Omar can't
hear you now. He can't see you now.
And little did she know, Omar was seeing
her right now. Right?
So she says she says she says what?
She said, maybe Omar can't see us now
but Allah sees us. Well, it's an obligation.
It's a duty to follow our leaders. We
have a duty in Islam to follow our
leaders.
Until and unless that person does something haram,
even if you dislike the person, and even
they they may do other haram things, if
they're in a position of legitimate leadership over
you, you follow them in everything they do
that's not haram. Even if they do haram
things, this is part of the
If we read the issue, it's not a
issue by the way. If we read our,
inshaAllah, one day we have the read, inshaAllah.
You know, you should come and and listen
to that. It may not be as exciting
as a bayan, but it's it's definitely a
gift that's gonna keep on giving. So she
said what? She said, it's she said, Omar
can't see us, but Allah can see us.
Said, Omar said this this girl, this, like,
young woman is like
a this young woman is like something special.
So the next morning, he gathers his sons
and says, which of you needs to get
married?
So she he had a son named Asim.
Right? Asim ibn Umar
So he he goes with Asim to the
same house, knock knock, the milkmaid. Who is
it? This is this is Omar. Amir al
Bukmin. Come in. Come in. Come in. How
can we help you? How can we this
is so this is you have a do
you have a daughter? Yes. We we want
to take we wanna give you the
the the proposal, marriage proposal for your daughter.
Alright. He didn't ask if she she was
is she in medical school?
What family is she from? What color skin
does she? Is she dark skinned, light skinned?
He didn't ask any of those things. He
didn't even see her. It's nighttime.
Right? There's no street lights in those days.
Right? He didn't even see her. Right? What
do you say we wanna take? Of course.
No. No. Ask her ask her if she's
if she's she's okay. So the 2 of
them, they get married. Okay. You're wondering what
does it have to do with Imam Malik?
It has a lot to do with Imam
Ahmed. The du'l then get they get married.
Right? And they have
a a a daughter. Her name is Umu
Asim. Her kunya is Umu Asim.
Okay?
And Umu Asim because she's from from a
great family of Koresh. Right? The people of
Koresh used to marry amongst each other. Right?
Because they're all relatives,
in the same tribal group. So even during
the reign of Banu Umayyah,
Banu Umayyah used to used to, consider it
to be their honor to marry the the
the descendants of the people of Quraysh as
well.
So Abdul Aziz bin Abdul Abdul
Aziz bin Marwan,
who was the the at some point is
the son of Marwan bin he's the son
of Marwan bin Hakam, this miscreant we talked
about from before. Although Abdul Aziz was a
person of far more even temperament. Right? Abdul
Aziz has been been been been Marwan. His
father was Khalifa, and becomes Khalifa eventually, and
so does his brother, Abdul Malik. Abdul Malik
becomes politically I mean, he's kind of a
crazy guy. You can read about him later.
But, you know, he he's a very politically
astute
leader and ruler. And his,
rule, even though it's not without major blemish,
it it ushered in a a an era
of stability and and and,
really political hegemony for the Muslims. So what
happens this is a very powerful person.
So
he, when he he is to get married,
he takes his marriage proposal
to who? To,
the house of Asin,
Bin Umar ibn Khattab
to marry his daughter, Umar Asin. And so
they say, okay. So the 2 of them
get married.
And so they have a son, and that
son, they say, okay. You know, this this
son, we're gonna name him Omar after his
who?
After his, great grandfather.
Right? So he's Omar, right, his mother is
Ummu Asim,
and then Ummu Asim's father is Asim, and
Asim's father is who? Saidna Umar Ibn Khattab
radiAllahu anhu.
So, Sidna Umar,
you know,
he's a very interesting person. He has a
number of prophecies about the future.
He has a number of prophecies regarding the
future. The Nabi
said that that that that every Ummah has
a and the of this Ummah is who
is Omar.
Right?
I'm sorry. The the of this is Omar
is is
Omar What is is somebody who is so
close to a Nabi that they also they
don't receive but they feel it's they they
they feel they bask in the the light
of its coming, that they also feel something.
So our masha'ik, they gave us an interesting
example. They said,
like, if you put a phone,
a cell phone on top of a radio
when the radio is on, what will happen
is the radio will start to hiss like
a couple of seconds before the the cell
phone rings.
Right? So it's not like the radio's getting
a call,
but it does feel what's going on. And
this this we have time constraints.
We can't get into all of these things.
There's a time when people used to sit
and listen to the for hours, but that
time is gone now. So we can't go
over. There's actually a hadith about where Sunnah,
who he talks about the blessing of Allah
ta'ala that so many times I gave a
suggestion and then the was just like it.
Right? So what happens is he he used
to have these prophecies that that that would
come to him, mukasha fatha would come to
him. And one of his prophecies is what?
That there will be a
a,
there will be a a child from my
progeny
or
a a a a person for my progeny
who will come at a time of injustice
and Allah to Allah will restore
justice,
to the ummah through him.
Right? So these people are these people are
all thinking, oh, it's gonna be one of
the olad of Abdullah bin Umar, or one
of the people from the patrilineal line of
saying, Umar radiAllahu anhu. And he says one
more thing about him, that he'll be a
shaj. He'll have he'll have
been, like, busted in the in the head.
Like, he'll his head will be broken. He'll
have a scar of his head having been
broken. Alright? So what happens? This is Omar
bin Abdul Aziz.
This young child. Right? When he's a kid,
he's playing in the stables, in the royal
stables of Banu Umayyah,
and a horse kicks him in the face.
And his face starts bleeding as a child
profusely, and he cries, goes to his father
crying. His father picks him up. Right? In
a very typical,
regal,
and and arrogant fashion. He says, don't worry
son, it's still better to be from Banu
Umayya and have a busted face than to
have a regular face from the normal people.
So what happens is his father is made
governor of Medina, like his like his his
father was before. Marwan was from before.
And his father is made what? Governor from
Medina,
over Medina.
And,
when he's made
governor over Medina, his son, as a, like,
a teenager has this idea. He's like,
you know, he goes, Baba, if we're gonna
be governors over Medina,
we should probably learn some ilms, some knowledge
regarding dean
because that's kind of important. We're, you know,
making decisions and whatnot. He goes, good good
good idea son. Go go become a student
of knowledge. Okay? So he walks into the
masjid of the prophet
where the deen is being taught.
And people are like, what is this?
The
the grandson of Marwan bin Hakam.
Because they're not thinking of him as one
of the children of Progenius,
the grandson of Marwan Bin Hakam, miscreant.
He wants to come and become an alem.
Is this a joke? Like what what is
this? Right? So they're they're looking at him
like wondering what's going on, you know.
So he just gets basically the cold cold
shoulder to silent treatment. People really have a
beef with Banu Umayyad's
rule,
not the least of which the reason not
the least reason of which is what?
Is that they're the ones that that the
people in Medina still felt a personal,
anger
regarding the the
the grandson of the prophet sallallahu alaihi wa
sallam having been assassinated at his hands. Right?
Marwan bin Hakam was such a miscreant. He
said, no, Hassan radiallahu anhu, the older grandson
of the prophet sallallahu alaihi wa sallam. Many
say that he poisoned.
He was poisoned by Marwan min Hakam poisoned
Al Hasan
And when Al Hasan died,
right, said that Aisha said bury him in
the chamber, in the noble chamber with his
grandfather sallallahu alaihi wa sallam. And Marwan bin
Hakam obstructed it. He's actually buried in the.
Marwan bin Hakam obstructed him being buried over
there just out of spite because they, as
Banu Umayyah, they they felt insecure in front
of,
in front of Banu Hashim
lest the the Ummah love them more and
give them the the rulership over the the
Ummah. Right? So this is such a so
they said, what is this? Marwan bin Hakam's
grandson wants to come and learn ilm? What's
this all about? So they just kinda like,
whatever, just ignore him. His father is governor.
Just leave him alone.
So he sits, and he's silently observing the
the going on. Right? He's silently observing
the going on. Time goes, days, months, weeks,
months, years go by. Somebody, one of the
olamas once, you know, he's he's asking a
question because this is our tradition, how you
learn by question and answer and things like
that. Right?
So he he asked a question of his
students and he goes, you, Umawi,
what what do you think the answer is?
And and he gives a really intelligent answer.
And they're like, wow, maybe this kid's actually
sincere after all.
And after a couple of these types of
incidents happen, okay,
the ulama start to pay attention to him.
They say, maybe this he's not like we
thought he was. You know? Maybe he's a
special person. He seems to be very intelligent.
He seems to have some promise. So they
teach him, and he rapidly becomes one of
the most learned people in Madinah Munawwara
to the point where the the of the
Tabi'in, they all witness because he's from the
younger people of the Tabi'in.
They bear witness to his to his knowledge
and to his piety.
That at first he had a little bit
of, issue because he was a prince, but
then afterward he he took his islah. He
took his rectification from the ulama in such
a such a way that they rapidly said
this is our best student. This is our
best student. And what ends up happening is
that after his father is called to,
called to go to Damascus to be
an advisor to his brother, Abdul Malik bin
Rawan. Right?
Omar bin Abdul Aziz is then made the
governor of Madinah.
He made the governor of Madinah, and he
ruled Madinah very differently than Ban Banu Umayyah
did from before. Instead of having right? Because
who who sits in the who
are the people who sit in the privy
council
of of of governance?
The police, the army.
Right?
Like Machiavellian
type
advisors that are there to, like, seek out
where the next fitna is gonna come from
and kill the people before they can rise
up against the government.
Umair bin Abdul Aziz doesn't do this. What
does he do? He keeps in his privy
council the ulama,
and he assigns the entire running of Madina
Munawara to the ulama.
To the great ulama, and they sit and
they make mashra with one another. He's really,
like, mashra. He rapidly increases in his respect,
and in how much people love him, and
how much people,
you know, honor what his,
what his,
opinions and positions are. And so what happens
is that his
his father dies. Right? And then his,
what what happens, his father dies.
And then his uncle, Abdul Malik bin Marwan,
calls him also to leave Madinah Munawwara now.
Right? He's a person who grew up in
Madinah. He's from the people of Madinah as
well that learned from the Sahaba, the Tabi'in,
the Tabaa Tabi'in. His uncle says, you must
leave Medina now. I want you to sit
in the place of your father and give
me give me advice and and consultation,
as the the Amirul Mu'minin as the Khalifa.
So he very reluctantly
leaves Madinah Munawara fearing he'll never see it
again, and he never does see it again.
And he goes to, what, he goes to
Damascus.
Then Abdul Malik bin Marwan dies. And in
his place, who becomes a a Khalifa after
him? Al Waleed. Right? Al Waleed has a
very long reign, which is again very peaceful,
and it's very,
it's very peaceful, and it's very, stable. And
then Al Waleed, when he dies, his brother,
Suleiman, becomes Khalifa.
Suleiman doesn't like doesn't like a lot of
the the the the harshness
of the previous,
administrations,
including that of Hajjaz bin Yousaf. That's a
completely different, like, political analysis we don't have
time for right now. When Suleiman dies,
what ends up happening is that there's no
eligible
there's no eligible brother or son of his
that can rule.
All of them are really small.
None of them are eligible. He tries to
dress his son up
in in armor to make him look like
a soldier. And in order to bring him
into the privy council and
bayah for him to be leader after after
me, when he's on his death bed. And
they said, it's not working. He's just a
he's just a kid. He can what is
this? It's a joke. And the elders of
Banu Meyia, they get together and they decide,
look,
we have to
make
a hard decision now if we want to
retain rule within our clan.
And so what they end up saying is
that the most elder and and and wise
and respectable
ruler from Banu Umayyah at this time is
who? Omar bin Abdul Aziz,
who's already
a trusted
person of the shura of of several Khalifa,
and he's known to be a person that
that that's a sound opinion, and the people
love him. And they will happily take bay'a.
They'll happily give him the oath of allegiance.
So what happens? Soleiman dies and Umar bin
Abdul Aziz becomes Khalifa.
Now you probably heard of him because of
his political
his political contributions to the Ummah. That he,
subhanallah, he,
you know, abolished the jizya from non Arabs.
There's a very corrupt practice
of of Banu Meyih that they used to
pay charge non Muslim poll tax from converts
even after they converted to Islam, which is
very insulting.
There's a lot of corrupt practices that they
had politically. And so
he rectified those practices.
Now we live in an age and a
time where people are very obsessed with
with material things. So they say, oh, look,
he brought material justice to the ummah, which
he undoubtedly did and is a great achievement
of his. We obsess with those. And I
I come to, you know, in this talk,
I want to
I want to put forth the the idea
that that's not what his greater achievement was.
His greater achievement is something that most people
haven't heard about. Why? Because we don't think
of Ilma as important. We don't think of
Din as important. We only think of the
dunya as important. And it's unfortunate
effect of the surroundings on us. So he
does all of these things, and, he's poisoned
to death by his own relatives because what
he does decreases, radically decreases the amount of
revenue that's coming into the x checker, and
he gets rid of all these corrupt relatives
that are kind of crony type people in
different posts.
And when they say, well, how can you
abolish all of these taxes?
We're gonna be, you know, we're gonna lose
our all our money. He he would write
responses to people like nothing would make me
happier than to see you have to actually
earn your living for once. You know, like
he he didn't care about any of this.
So his relatives poisoned him to death. He
rules for less than 2 years. Right? But
one of the things he did, and this
is one of the reasons that the ulama
of the Ahlus Sunnah wal Jama'ah consider him
to be the 5th Khalifa Rashid.
And the Khalifa Rashidun said Abu Bakr said,
Omar said Uthman said,
Many of
the they considered Sayna Umar bin Abdul Aziz
to be the 5th Khalifa Rashid. Why? Because
Umar bin Abdul Aziz,
he followed the Khalifa Rashidun in as much
as they were both the temporal leaders of
the Ummah and the spiritual leaders of the
Ummah. They took the temporal responsibility of the
Ummah and the spiritual responsibility of the Ummah.
Sayedem Uaawiya alaihi wa anhu despite being a
Sahabi of great rank,
and despite being a person of higher rank
than Omar bin Abdul Aziz, he wasn't considered
a Khalifa Rashid. Why? Because his rationale of
taking taking power was what?
I'm more astute politically than anybody else in
my age, and I'm better able to handle
the political affairs of the Ummah for the
benefit of the Ummah, which a a very
unbiased
survey of history will show is probably true.
He was an expert politician.
And, he was a person that brought together
various disparate factions that were always, you know,
going at loggerheads and about to explode into
war at all times. And he reconciled between
them in a very amazing way. You can
read history to learn more about that.
Where But he said as far as matters
of din are concerned, the the Muhadrin and
Ansar are still alive. If you want a
fatwa or you want some guidance or go
get it from them. Where Said, Omar bin
Abdul Aziz al Alim, so not only was
he worried about taxation and war and commerce
and these things, what was he what was
he asking about? He was asking the people,
what is the situation of your dean? How
is your dean? How is the dean of
the people in the different provinces? How is
the deen of the people in the different
cities? Are they praying? Are they fasting? Are
is there are they mubtala and sins? What
what is there what's going on with them?
So one of the things that he would
receive and he would write sermons to different
people,
admonishing them to fear Allah to Allah and
to and to be people of the haqq,
which is something absent from from our political
discourse now. Forget about political discourse in Muslim
countries, you'll very rarely even see a masjid
president
more concerned with with with with with fundraising
and votes. This is the imam can do
all this stuff. I'm just here to make
sure that bills are paid.
Allah reward you
But I'm just saying something that rarely comes
together in people even nowadays, this holistic
approach to the deen. So what happens is
that one of the complaints he receives from
his governors and from his, from his,
functionaries
is that whenever we go around to the
different provinces,
we hear people narrating a hadith of the
prophet
saying the prophet
said this and said that. And oftentimes, it's
stuff we never heard of before, and we
have no way of verifying. Is it true
or not? So what Abu, what what Sayna,
Omar bin Abdul Aziz does, he takes one
of the great ulema of Medina.
His name is Abu Bakr ibn Hazem.
He summons him and he says,
I I commission a project.
I commission you to oversee a project. It's
a large project.
And the project is to gather a group
of ulama and have them travel through the
amsar to the different metropoli and the different
provinces of of of Islam,
and
have them visit all the ulama, the learned
people in different places, and ask them to
narrate all the hadiths that they know, and
to give them 2 pieces of information. 1
is what is the hadith, and b, who
did you hear it from?
Okay.
And hitherto, there was no formal system of
narrating hadith.
So this is a
project that takes several years to finish. Omar
bin Abdul Aziz himself will die before this
project comes to fruition.
Even even,
this, Abu Bakr ibn Hazem will die before
this project comes to fruition.
And so what happens is that the project,
even after it loses
caliphial patronage, right, because Omer bin Abdulaziz dies
after 2 years, less than 2 years,
It keeps going. It keeps going. They take
it very seriously, and they they they keep
executing this project until it comes to the
hands of 1,
Muhammad bin,
Muslim, Ibn Shihab Az Zuhri. Okay? Ibn Shihab
Az Zuhri is one of the most important
people in the intellectual history of Islam that
you've probably never heard of. Okay? Ibn Shihab
Azuri, his hadith come in all 6 of
the the Sahih books. He's indispensable as a
hadith narrator.
This project will come to fruition at his
time. His is
the clan of Quresh that the prophet sallallahu
alaihi wa sallam's mother is from.
Right? What happens is that he will have
these chests
upon chests of books, in which is are
recorded all of these hadiths, unfiltered.
All of them will be brought to Madinah
Munawwara eventually.
And so he lives between 2 different places.
He lives half of the year in Damascus,
and half of the year in Madinah. Damascus
is the the the patrons, the the because
it's still the capital of the caliphate.
Right? The patrons of these of of his
intellectual
projects,
they're they're in Damascus. And then what he
does, he comes with large amounts of money
to Medina Munawara every year, in order to
sponsor the ulama, in order to process through
all of this material that they went through.
So what ends up happening is that one
one one time when
when ibn Shihab al Zuhri comes to Medina,
he meets with one of the one of
the the the great fuqaha of the people
in Medina. His name is Abdul Rahman al
Bu Hurmus. Right? He meets with them, and
he complains that there's a gift that Allah
gave the sahaba and the tabi'in,
the elders
of of of the ummah because Ibile Shahab
is himself is a tabireen. Right? He he
himself is a tabireen. There's a gift Allah
gave to the the elders of the tabireen
and the
Sahaba in the sense that they had miraculous,
memories.
They would memorize just
unheard of amounts of information
and be able to pull it out verbatim.
Right? Said Abu Hurairah was like that. Said
Aisha alaihiallahu anha was a number of people.
Ibn Shihab himself was like that.
So Abdr Ahmad ibn Hurmus says, hey. Let
me show you something. So he brings him
to the masjid, and he calls the students
of knowledge, gather all of you, gather together.
And,
and then he says to,
ibn Shehab, he says, start narrating hadith. So
he sits for an hour and he narrates
just one after the other hadith in the
chain of narration.
And then the next day he calls him
again, and he calls the same students again,
and he says, is there anybody who remembers
what was narrated yesterday?
And, a young man, he raises his hand,
and he says, I remember what was narrated
yesterday. So, okay. Go ahead. And he verbatim
will repeat the entire lesson from yesterday.
Right? Who's the young man? It's Imam Malik.
Right? So Ibn Shihab is like, he says
to Abdul Haman al Hurboz, I thought this
thing was gone. I thought this gift was
gone. Allah lifted it up from the ummah.
There's still some people who have this this
gift yet, And he he he he loves
Malik. And every year when he would come
from Damascus with all of this money for
all the projects,
he would call the ulama.
Right? He would call the by the way
people who Allah give you money, listen listen
to this. You wanna be like you if
you didn't become a alim, then this is
your way of being like the salaf. Right?
What would he do? He would call the
ulama and Madinah Munawwara when he would arrive
in in in Damascus, and he would ask
who's in debt.
Right? I promise you every Modi sub who's
sitting here, all of them are all in
debt. I promise you this. They may lie
to you and say they're not. I know
they're all in debt.
All of them are in debt. Someone doesn't
own his car. Someone doesn't own his his,
house. Somebody, somebody is still owes their wife
their. I know people like this. Okay? It's
not funny. It's true. Right? He's he's you
know, it's true. So what what would he
would do? He he had enough good sense
about him. Right? If the Umma wants to
survive, then you have to take care of
these people as well. Right? What do you
do? You call the people who the ulama
and say, make an announcement, any island who's
in debt, come to me. And he would
pay the debts to the ulama from this
large amount of money he would bring from
Damascus.
Okay? Then afterward, when the debts were discharged,
what what he would do is then he
would, according to the rank of everybody, he
would give them a stipend from that from
that from that money. And,
Malik was the first one he would always
he would always, give money to. He actually
was relatively wealthy person. It's said that he
used to wear a new have a new,
pair of clothes tailored every day, and he
would wear a new pair of clothes every
day. But what people don't people are like,
oh, man. That's that's pretty that's pretty fly.
That's pretty bling bling. Right? He used to
give the the the pair of clothes in
charity then afterward. But Allah gave him gave
him wealth. Someone actually objected, why do you
do this? He said, look, it's not, a,
it's not haram,
and, and, b, there are many hadith of
the prophet
wear.
He he indicates that Allah loves to see
the person who is blessed. He loves to
see the the the effect of the blessing
on that person. So this was his his
his way. This was his way. Not everyone's
gonna follow this way, but this was his
way. Right? He's a very handsome, beautiful person.
They said he had blonde hair and blue
eyes. He had a beard down to his
his chest. The the coming back to the
story of why he's an imam in hadith.
Right? Malik has the amongst the
hadith. Meaning during the his lifetime,
he is as far as hadith is concerned,
he was the top carnivore.
He was the alpha Muaddid. That's it. He
was the, like, what tyrannosaurus rexes to the
dinosaurs. Right? He was such a he is
such a he is occupies a unique position
amongst the Muaddiddeen
from several different angles. Okay?
1
is that that he is the only person,
and you can ask Masha'Allah or Hanafi Molana
Sabz that are sitting here if I'm lying
to you or trying to just embellish something.
Right? He is the only person
his his,
being an upright narrator is undisputed.
The only person we find
that objected to him being an upright narrator
is a narrator by the name of Ibn
Ishaq.
And because he objected to Malik, all the
other Muaddiddhins stopped taking his narrations.
Right? Once he ibn Ishaqan
he he he objected to something in the
Mu'th of Imam Malik.
Right? Malik, he says to he says he
says when he hears about it, oh, they
told him, Ibn Ishaq objects to your your
book of hadith, he says,
This is one of the Dajals from the
Dajals. And he used the the broken plural,
the of Dajal, the were like,
we never even heard this word being used
before. Like this is outside of our vocabulary.
We never heard someone use the the plural
of Dajjal properly before,
You know? And after that they said, Malik
says he's a Dajjal. We're not gonna they
don't they never narrated anything from him afterward.
He's the only one of the Muhaddithin
that if you look in the books of
the narrators where they say, you know, this
is an upright narrator, this isn't,
the sufficient to consider someone to be an
upright narrator is that Malik narrated from him.
He was so scrupulous in in in in
who he narrated from. He said there are
certain people this is a lesson to us
also that there's a difference between piety and
knowledge. Both are good, but there's a difference
between them. He said there are certain people
who are so pious, I have no doubt
that in this moment if they were to
raise their hands and pray for rain, it
would have started raining right now. Has anyone
been been at the
the before?
Has anyone done the rain prayer before?
It rains.
It does. It rains. Forget about I mean,
the and
stuff, great. Right? Because they were like
Even us in our part of the ummah,
it still happens. I remember the day I
read a it was a day in August
in in the United Arab Emirates. It rained
in the middle of the desert. It rained.
Right?
Imam Tahir Anwar, there's a drought in in
California.
Right?
They had a sloppiness. This cloud was covered
by the local news, and it happened to
rain the next day. And, all the Islamophobe
haters, they're like, oh, they were like they
measured it up with the weather report. Nope.
Screen swipe. It's like sun the whole way
through for the next week. It rains. Right?
So there are certain people so pious, I
have no doubt if they were to raise
their hands and pray for rain right now,
it would have rained, but I don't narrate
hadith from them because they don't know what
they're they're narrating.
Right. Some people are so pious that they're
not able to understand who's lying, who's telling
the truth, who knows what they're talking. They
just accept everyone what they say. Say. Everyone's
going to.
That's good. That's a good No. It's a
good it's a good,
it's a good state to have in the
heart,
but the Muhaddithin won't narrate from you if
you do that. You have to be a
little bit more critical of what you're, you
know. People who say that our tradition is
not critical, let them read the books of
the Muhaddithin and see. Right? So Malik has
a very unique position amongst the Muhadithin. What
is the unique position he has? There's actually
a hadith about him. It's narrated in
in
that the Messenger of Allah
said, the day will come when the people
will beat their camels,
traveling throughout the earth, but they'll never meet
somebody who has more knowledge than the person
the the more knowledge than the alim of
Madinah. And the Muhaddifun, by their consensus, they
they all agree that this is who? This
is Imam Malik. Okay? So he's the Amirul
Mumineen in Hadith. Everyone who narrates Hadith from
him becomes a celebrity.
Everyone. Shafiri,
his first claim to fame, why people know
who he is and take him seriously is
what? Because he he he narrates the Muwata
from Malik. Right? Who,
Imam Muhammad, right? The the student of Imam,
Abu Hanifa, right? The great student of Imam
Hanifa, right? He complains later on in life
that when I go to narrate the other
hadith that I know, nobody listens to me.
But when I sit to narrate the hadiths
I read from Malik, the entire, Majlis fills
up. Alright?
Every single person who narrates hadith from the
from Malik becomes a celebrity in whatever locality
they're in. Right? This is what his place
is in hadith. Why is that? Because you
see this collection that Muhammed ibn Muslim ibn
Shehab al Zuhri brings back to Madinah.
This is the most thorough
attestation
of the hadith of the Prophet
and the most early that that that exists.
I guess there's a couple of exceptions, but
in general. Right? And so what Malik does
is he spends his life sifting through these
sifting through these,
books, right, these written records,
and then scrutinizing
who the narrators are, who the narrators are,
and he will be the first one who
will now take this like raw, unfiltered collection,
and he will then distill it down to
what his muata is. And what happens is
that whatever hadith come afterward, they come from
that pool. Right? The is by by far
not the only Sahih Hadiths that are in
that collection, but they're definitely the the kind
of the cream of the crop. And all
of the narrators thereafter,
they will all they will all, include Malik's
narrations
because of his high Muhammad hadith, and they
will then be the second hand beneficiaries of
that source of hadith that he takes from
firsthand. Okay? This is not something that only
the Malik is considered. This is right now
the Ijma'am, the Muhandithun is is at this
you know, believes all of these things. Now
the second thing we talked about is his
imam and and he's being imam and hadith.
The third is his being imam and fiqh.
And the story of the fiqh of Ahl
Madinah is what? After the age of the
Sahaba
from amongst the elders of the Tabireen,
there is,
what they call
a
Right? The second the 7
the 7,
imams of fiqh, of jurisprudence in Madin al
Munawara. Okay?
Who are they? The first amongst them is
a person we mentioned from before, Sayed al
Musayid. Okay? He is considered to be the
imam of the ulama from the Tabi'im, the
generation after the Prophet
He is a person of Quraysh.
He is a person who,
basically is born during the reign of Sin
Abu Bakr and
he grows up and he's a student of
knowledge. He studies directly from the Sahaba
and he is considered in the generation of
the the Tabi'in to be the person who
is the most, knowledgeable in every subject. He's
a narrator of the Quran. He's a narrator
of hadith. He is a faqih, his fatawah.
People come from all over to hear from
them.
He gave a special attention to the fata'
of the khulafa rashidun,
and special attention to the fata' of Sayna
Ammar
Why? Because every
functional legal system must respect precedent.
Every functional legal system must respect precedent, whether
it's Muslim or non Muslim.
Our our
community has this weird disease, this weird worm,
gira inside of it.
What's wrong with people that when we tell
what the precedent of the ulama is, they
say, oh I don't worship the I don't
worship them. I just worship Allah.
Allah is the one who sent his Rasool
Sallallahu Alaihi Wasallam. That Rasool said you have
to respect the precedent of the haleul quran.
What's wrong with you? Are you crazy? Dude,
this is shirk. All the shirk is to
worship an idol. Respecting precedent is what? The
hallmark of a consistent legal system.
Do they not ponder over this Quran and
know that if it was from any source
other than Allah
there would have been much discord in it.
Right? But what is the respect of precedence?
The respect of precedence which the prophet commanded
to by saying that you should follow the
best of generations. The respect of precedence is
what? It ensures consistency in in legal ruling,
and in in in legal thought.
The only time you have the right to
come up with a new ruling is when?
When you have a situation that's unprecedented.
Right? So when people argue about moon sighting,
when people argue about how to make wudu,
when people argue about how to pray, and
the ulama tell you this is what our
old mashaikh say. And then these kind of
people with the worm inside their head come
and say like, oh, no. We think for
ourselves, or oh, no. You're blindly following the
people who came before, or oh, no.
You know, maybe we understood it better than
they did, or oh, no.
You know,
we need to have be open minded and
have
exercise independent
reasoning.
Right?
If you want to,
you know, if you wanna exercise independent reasoning,
right, exercise it in something that's unprecedented.
Not the thing that the precedent comes the
authoritative precedent comes from. Right? If you want
to exercise independent reasoning,
go invent an airplane that flies,
you know, using half of the fuel. You
know what I mean? Go invent something useful
instead of trying to buck the authoritative
rulings of our sacred
that are backed by Allah and his
Rasul So what what what ends up happening?
Right? These
is the head head of them, the greatest
of them. Right? And he's considered an authority
on the legal precedence
of the Khalifa Rashidun, especially Sayna Umar, so
much so to the point that Abdullah bin
Umar
despite being older than him by about 15,
16 years, and despite being the son of
Sayna Umar alaihahu anhu will come to him
during his lifetime and ask him, what was
my father's opinion on this issue? What was
my father opinion on that issue?
Okay?
Sayed bin Musayim.
Alright? Is
the son of Zubair bin Awam, the brother
of Abdul Abdul Abin Zubair
His older brother is a Sahabi. He himself
is born after the death of the Prophet
He's a great narrator of hadith. His hadith
come through all of the books books of
hadith, and he's a he's a great faqih.
Who are the the the fuqaha sabah?
The freed slave of, of Sayda
Right? The sister of Fadu, the the the
kala of Abdullah bin
Abbas He was a slave. Right? The Umaha
to mumineen, the wise of the prophet
no
non man could meet them directly.
Why? Because the ayah of pardah came down.
And so what ended up happening is that
that that that they used to have to
ask them questions from behind from behind the
screen, from behind a visual barrier.
However, the exemption to that in our sharia
was for slaves.
So, say
Sadasulaiman bin Yasar being eventually freed by
he actually learned
the hadith of the prophet
directly from the Umaha tul mumineen.
And they loved him so much because they
were older by that time. He's a young
man. He's studied from them. He's so bright,
so pious, so intelligent, so respectful, so much
adab. They say that they they say that
he
he came and addressed once, say that, umal
mumineen, Aisha radiAllahu anha, from behind the screen.
And, and she she said, who is it?
He says, it's Soleiman.
She said, why are you addressing me from
behind the screen?
He says that I have purchased my freedom
on installments. I only have one more installment.
Then I'm free, then I cannot speak to
you directly.
He says, don't worry, my son. You're still
you're you're you have one one
one one payment left. Come sit with me,
behind the screen one more time. That's how
much they loved him. Right? Same thing with
because we got 3 out of 7. Right?
He was the son of Zubair bin Awam.
Who is Zubair bin Awam's wife?
Said Asma bin Abi Bakr
which means that he was a for Sayida
Aisha
as well. So he narrates the hadith of
the the the
prophet directly as well.
Right?
He's a grand nephew of Abdullah bin Mas'ud
Abdul Abin Mas'ud is the one who the
Prophet
used to carry his wudu water. When the
Prophet would take his Mubarak sandals off, he
used he was the one who used to
carry his Mubarak sandals
He was the he was very early,
convert to Islam. The prophet said about him,
take half of your deen from Ibn Umme
Abd, which was an affectionate nickname
that that that that he owned. It was
at first said derisively, but he he owned
it because the prophet used it with affection
to to to to speak to him. Right?
The Hanafi madhab I'm sure you talked about
saying Abdul Abin Masood. Right? The Hanafi says,
Abdul Abin Masood are Abdul Abin Masood He's
the he's for the whole Umma, but he's
also for the Maliki's 2 Daliliels. One is
what? Malik actually lived in Abdulah bin Masood's
house. For all of those who never got
a mortgage, and like people yelled at you
for for, like, renting your house. Right? Malik
never owned his own home. He always he
always rented. He was a lifetime renter. But
whose house was he renting? Abdullah bin Masood
was
the house.
Right?
Right. We're talking about Medina being the place
where the deen was. I mean,
the dude lived in, like, stuff for like
the imam lived in, like, Abdul bin Mas'u's
house. Right? The second thing is what? One
of the in which he upon whose opinion
he bases the
his fiqh, right, as a canonical precedent.
Is who? Ubaidullah
bin Abdullah bin Utba bin Mas'ud who is
what? The descendant of Utba bin Mas'ud who
is the brother of Abdullah bin Mas'ud.
And so the of his grand uncle come
to him as well, right, because Abdullah bin
Mas'ud had daughters, he didn't have sons, Right?
He had daughters.
He never took a stipend from the public
treasury even though he was assigned one. He
was told, take it at least so that
after you die, your daughters have someone to
to to give money to them. He says,
they have
they'll be just fine. Right? So this is
what this is this is the
the the the the 4th of the
that we that we mentioned.
The, 5th. Right? Uh-uh Abdulrahman
bin
Muhammad. Right? In Bayan time, then my mind
starts to melt down. We'll we'll finish the
Bayan soon, Insha Allah. Right?
There are there are, the 5th one is,
Abdulrahman bin. I will remember in in a
second. But there's some discussion as to whether
he is the the 5th
of the,
or if another person is, which is who,
Omar bin Abdul Aziz that we,
talked about before the the Khalifa and the
the learned
learned scholar that we talked about who became
Khalifa earlier. Right? And then who is the
6th? The 6th is,
Khadija
bin Zayed bin Thabit. Right? Khadija bin Zayed
bin Thabit is
the son
Abu Bakr bin Abdulrahman is the the the
the 5th one. He was they called him
the monk of Quraish. He was a narrator,
and he was a an ascetic. Kharija bin
Zayd bin Thabit is the son of Zayd
bin Thabit, the personal secretary of the prophet
and the one who compiled the mushaf that
we have nowadays. Mushaf is the the, you
know, the the written form of the Quran?
It was transmitted orally throughout the life of
the prophet sallallahu alaihi wa sallam.
This mushaf that we have, it was compiled
on the commission of Abu Bakr
and it was entrusted to who?
That project was entrusted to Zayd bin Thabitur
radiAllahu anhu. So Khareja is
is a narrator, and Zayd bin Thabitur
radiAllahu anhu was also
the one that the prophet said,
that the one who has the most knowledge
of the law of inheritance is Zayd. So
his the he's the son of his father.
He inherited the,
the the the knowledge regarding
inheritance,
from his father. And so people would come
with complex inheritance questions from all over the
Muslim world, and they would ask them. These
people, by the way, people would come from
all over the Muslim world in order to
ask them questions. And the 7th one, I'm
forgetting them right now. If someone wants to
say it, they can blurt it.
Uh-huh. Qasim bin Mohammed bin Abi Bakr.
Allahu Akbar give you a long life. Right?
Qasim bin Mohammed bin Abi Bakr
Okay? He is this the the the the
grandson of Said Abu Bakr
And there's a lot of very interesting stories
about him as well that we don't have
time to go into, but he's again a
transmitter of Quran. His hadith come in all
of the all of the books of hadith.
He's a very important person in our in
our history.
So what happens is that Malik as a
Fati. Right? He used to have 2 darsas
in the day. Okay? Sorry. Four darsas in
the day. 2 for the public and 2
for the advanced students.
Okay. And then 1 of the public darsas
and 1 of the advanced darsas was what?
Was, for hadith. And one of the public
and one of the advanced was for what?
For fiqh. Right? And so what he would
do is in his,
fiqh he had compiled
the the fatawa of these people who were
considered to be the preeminent,
the preeminent scholars of the people of Madinah.
Which Madinah? The one we described from before.
That the people of Madinah and the entire
Ummah considered these people to the preeminent scholars
from the generation of the Tabireen,
the the canonical interpreters of the fiqh of
the sahaba radiAllahu anum in Madinah Munawwala.
So what he would do is if all
7 of them agreed on an issue,
he would he would he would consider that
that's it. Done deal. This is this is
our fatwa,
and, we stick with it. It's not that's
why we said it's a fiqh of Ahl
Madinah, not the fiqh of Malik. Right? Malik
suspends his opinion. If the elders all agree
on something,
what does he do? He says, this is
our madhhab. If the majority of them will
agree on something, he'll take their opinion, I'm
telling, unless there's some very,
some very,
overriding
and mitigating reason not to. But even then,
he will restrict his opinion
to those 7.
He won't go outside of it. Right? And
this is another this is very similar to
to the the way
of
Imam What did he say? Ra, Allah and
his Rasul
If you find it in the Quran, if
you find it in the hadith, we just
silently accept it. Okay? And then afterward, we
take our knowledge from the Sahaba
If they if they agreed on something, we
accept it. If they differed from each other,
we restrict ourself to the circle of their
disagreement. We don't come up with a new
opinion that they didn't have. And then afterward,
if you say that that that that that,
you know, Hassan says this, and Hassan al
Basri says this, and Ibrahim Al Nakai says
this, and so and so said that, for
whom
They're men and we're men. They have an
opinion. We have an opinion. What's the context
of that saying? The context of that saying
is that Imam al Hanifa is a tabiri.
He met Saidna Anas bin Malik radiates
hadiths from him. Right? You're not gonna come
in Valley Stream in 2016.
You don't even know what year it is
in Hijra. Forget about the 1430s,
whatever. Right? You're not gonna be in 2016
in Valley Stream and be like, rijal, we're
not rijal.
They have an opinion. We have no. He's
he's one of the Tabireen. Right? So Malik
extends this. Right? Malik is Abu Hanifa is
one of the last of the people, the
last of the people who saw the sahaba
radiallahu anhu.
Malik is one of the first of the
generation that didn't. Right? The Tabi'in. Right? The
Tabaa Tabi'in. Right? The incumbent upon you is
to follow my sunnah, and then, the sunnah
of my generation, and the ones that come
after, then the ones who come after. The
middle one,
and then Malik falls in the third one.
But he doesn't again, he doesn't make up
his own fiqh. What does he do? He
looks at authoritative figures from the Tabireen,
and he restricts himself to their opinion. So
if they have a difference of opinion, he
chooses the one which he believes is stronger,
and if like it's a free for all,
like 7 different opinions, he'll pick one of
them, but he will not go from outside
of that circle. Right?
The the reason they called him what? The
the the the the the Alem of Medina
and the reason they called him the the
the the they named the madhhab after him
is not because the opinions originate with him.
It's because he is the one who codified
and centralizes
these opinions and sorts them out, and then
pack you know, Allah gave him a very
long life. He was he lived almost 90
years. He lived for a very long life.
Out of all the 4 imams, 80 something
years, he he was the only he was
the one that had the longest life. And
people would come from all over the Muslim
world to ask him his opinion. And so
his opinions were,
preserved in the Afaq and the horizons, not
just in Madinah Munawara.
The reason they called Malik is because he
was the one who codified that in and
preserved it and sent it out. At any
rate, Malik lived this very long life. He
was a pious person who loved the messenger
of Allah sallallahu alaihi wa sallam so much.
He loved the the messenger of Allah sallallahu
alaihi wa sallam so much. Someone saw a
dream in which he he saw the prophet
sallallahu
alaihi wa sallam,
and he was he was happy. And the
reason he was happy was that I I
I came to hear the book of Malik.
Malik
Malik at Ajob in humility said, did you
really
see see him say that? Right? He loved
the prophet
so much that that he used to see
him in his dreams every night.
He used to see it in his dreams
every night, and he used to fear Allah
subhanahu wa ta'ala so much with regards to
the hadith that he put in the Muwata
that I shouldn't say something that was is
incorrectly attributed to the messenger of Allah salallahu
alaihi wa sallam that the Muwata as a
book becomes shorter and shorter as the years
go by, because he takes out more and
more hadith out of the fear of this
this responsibility.
Right? He's he's said that that that that
people would come and memorize the in 40
days, and then they would leave. He say,
how little have you learned? You took it
in 40 days. It took me 40 years
to put the book together.
Right? He he was such a person that
in the fiqhi, majlis, the majlis of, like,
is this haram? Is this halal? Right? The
legal
discussions, he would entertain a little bit of
back and forth,
although it would still have to be with
a lot of edem.
In the hadith of the hadith of the
prophet sallallahu alaihi wasallam,
he would sit and narrate the hadith as
if the Nabi sallallahu alaihi wasallam was present.
And if anybody caused any disruption in his
majlis, the students would drag him and throw
him out. Drag him by the turban and
throw him out because we don't show disrespect
to our Rasul sallallahu alaihi wa sallam. And
this is the adab of the muhaddiqeen to
this day when the hadith of the prophet
is read by somebody who has an unbroken
chain of narration,
all of our other scholars. This is is
a honor Allah subhanahu wa ta'ala gave us.
We didn't do anything to deserve it, and
we're indeed unworthy of it. And we ask
Allah ta'ala to cover our faults. If not
for our sake, then because the the nobility
and the honor of this unbroken chain of
narrating hadith. If somebody reads a hadith that
has that unbroken chain, right,
then then the adab is you sit and
listen as if you're hearing it from the
prophet sallallahu alaihi wa sallam.
So he would sit like that. He would
take a shower before he would sit to
he make hussul before he'd sit to, read
the hadith of the prophet sallallahu alaihi wa
sallam and he'd put on his new pair
of clothes then. Not in the morning, but
when he would sit when he has his
daily of hadith. He put on perfume, he
would have incense burning, and people would sit
with hayba and wakar, with awe and with
reverence when they would hear the hadith of
the Prophet
Once Malik was stung by a scorpion,
and his face changed color and he started
to sweat profusely,
but he didn't move out of fear of
of of not showing the respect to the
Prophet
And this is one thing, we miss that
now. Showing respect,
we'll forget about respect, man. We all went
to school. I went to public I didn't
go to Islamic school, man. Whoever you guys
went to Islamic school, and mother of someone,
your kids, Allah, you know, bless you for
being noble and pious people. Right? We went
and grew up, oh, my dad. I hate
my mom. This is stupid. I don't know.
You know? Like,
we don't know what that means.
Maybe because we never had something to respect
that was worthy of it. Right? But they
respected the Rasulullah
alaihi wa sallam. Now he used to not
wear his shoes in Madinah Munawala. Alright. Out
of fear of his shoes touching a place
where the Mubarak foot of the Prophet
touched. Right? And out of hope that his
foot would touch the place that the Mubarak
foot of
the Prophet touched, maybe if we touched it,
it would make us better people as well.
Right? So this is this is who? This
is Malika Mirabeel Minin Fil Hadid. He had
a long life. People benefited from him. I
just wanna mention
2 2 students of his. Okay? And then
we'll end the talk inshallah. Oh my God.
It's been like an hour and 35 minutes,
hasn't it?
Please forgive me. Alright. We're we're we're almost
done inshallah. Again, I said, if anyone wants
to leave, then it's not a madrass of
hadith, and I don't blame you. But I
came from a long way, so you should
indulge me as well. Okay? So Malik had
2 main students. He had a number of
students who are really important.
Right? But he had 2 main students that
were the people who transmitted his knowledge. Okay.
1, because we talked about the two aspects
of his being an imam of the Ummah.
One is the hadith aspect, and one is
the fiqh aspect.
So one of the imams that I'm gonna
mention is his successor in hadith.
Even though he was also a person who
was
a great muhaddith from Malik students, but he
he is the prime successor in in in
fiqh. Okay? The successor in hadith is a
person by the name of Abdullah ibn Wahhab.
Abdulahibnu
Wahib. Abdul Wahib, they call him.
Ibn Wahib. His hadith come in all of
the
Okay? Why do I mention that again and
again? So big dealers, like 1000 of hadiths
in Sahasita. Right?
The Muaddehtinu cutthroat in who they narrated from.
Okay?
Imam Bukhari,
he spent his entire life, or he spent
a long period of his life with Imam
Ahmed bin Hanbal, who is himself considered the
Amirul Mumineen for the Hadith in his age.
You'll hear about him tomorrow.
It's gonna be awesome. It's like the That's
gonna be like That's like a really good
story to tell,
You hear about him, please don't miss it.
But Imam Ahmed Benhambo, right? Bukhari
learns hadith from him and spends time with
him. He doesn't narrate one hadith from him.
Why? Because all the hadiths of Imam Ahmed
Bukhari read them from someone else who was
a shorter chain. That's how cutthroat
it is. Right? And don't take it personally,
Imam Ahmed bin Humble. Muslim who's a student
of Bukhari doesn't narrate one hadith from Bukhari
because all the hadith of Bukhari has, he
has them with a shorter chain of narration
from somebody else. Right? So when we say,
Ibn Wahab is narrated, and Ibn Shehab is
narrated, Malik is narrated from, and all the
6 books of the hadith, trust me if
there's someone else they could've got the hadith
from, they would've gotten it from them. They
only come
when there's nobody else to come to that
has that short of a chain of narration,
and that upright of a narration of that
hadith. Right? So Ibnu Wahab is a person
who He's an Egyptian. Both
Ibn Qasem and Ibnu Wahab, they come from
Egypt in order to read from from Malik.
Okay?
Ibn Uwahab is such a pious person
that that that that he's sitting in the
and making of the hadith regarding the,
And and he he it overwhelms him, he
passes out, and he dies.
Abdulhaman ibn Qasim
Abdur Haman ibn Qasim is also narrated from,
but not in all the Sirhasiddas. Sunun Nasayid,
great number of his narrations come there. Nasayid
is a book that's really ignored, but he's
a very scrupulous Muaddid. He's a very scrupulous
Muaddid, perhaps
higher in rank than many people realize regarding
his scrupulousness. But he's narrated from in in
in the sunun of al Nas'i, and he
has a a narration of the Muwat of
Imam Malik that's still around, that's still being
propagated.
And he is, the prime student of of
of Malik in terms of fiqh.
So what happens is that he goes back
to Egypt when when he's, you know, when
Malik passes away, and he, you know, he
receives his ijazah from him, and he goes
back to Egypt and lives there.
What happens, there's a student of knowledge from
Egypt. His name is
his name sorry, from Egypt, from Tehran, which
is like near modern day Tunisia.
Okay?
His name is
his name is,
Asad bin Furat, Asad bin Furat. Okay? Asad
bin Furat comes all the way from what's
modern day Tunis to where?
To Medina to learn from Malik. Okay?
Malik's like, yo, you asked too many questions.
That's not my style. I know some people
in Iraq you'll fit in with real well.
Zohru Abu Hanifa and studied. That's that's their
that's their style. Okay. We're not here to
like
we we transmit what we heard from our
forefathers.
We're not here to come up with new
stuff, and like the weird questions you're asking,
that stuff doesn't happen in Medina. So go
go go to Iraq.
Right? So he and he knows that because
the student also, the disposition is it's
it's something that that fits with the the
style of the Hanafis. He said, go learn
from them. You'll benefit more. So what happens
is he goes By the time he gets
to Kufa, Imam Abu Hanifa has passed away.
So then he goes to Imam Mohammed, the
student of of of of, of Abu Hanifa
to learn from him. Imam Mohammed is like,
okay, you seem like a smart guy. I'll
give you some time. The only time I
have is in the time of the Hajjid.
Otherwise, I'm busy the whole all the other
hours of the day teaching and learning. So
he comes to him, like, in the middle
of the night to read from him, and
Imam Muhammad, they say he's corpulent. He's a
portly large person,
And so he would very lively. And so
he would sit and teach, and
he'd have like a bowl of water with
him, and when his students falling asleep, he'd
just flick water in his face and keep
lecturing. Alright? So he goes and learns from
from from from Imam Mohammed until he becomes
a shaykh. Right? And then and then he
goes back to Madinah to learn from Malik,
but then Malik or Malik has passed away
by then. So then he goes to where?
He goes to Egypt, where who? Ibn Wahab
and ibn Qasem are. So what he does
is all the fiqh he learns from Imam
Abu Hanifa. Right? He'll ask all those same
questions to the 2 prize students of Malik,
and he'll write down the first book and
compare the fiqh in the history of the
Ummah.
Right? And, this shows what? That they they
used to have respect for one another. They're
interested. They're not like close minded people. They
they were interested like, you know, someone disagrees
with me, but I wanna know what his
point of view is. Remember this,
whoever you disagree with in life, don't agree
with everybody, because that's just crazy.
Right? But always try to understand where someone's
coming from even if you think they're wrong.
Right? So they had this this sensibility about
them. So he writes this book of comparative
between the two between the two schools, the
Kuvan school and the the the school of
the,
what you call the the the Madinis. And
he goes back to Fairawan to Tunis. Right?
And so there's another student of knowledge, his
name is Sanun.
He sees this book, and he's like, oh,
this is a really awesome book.
I have some suggestions. If you ordered it
like this, it would be better, and if
you clarified this, and this part's a repetition.
So he gives his feedback about the book.
Right? So Shaykh's like, yo, man. You can
keep your feedback to yourself. I you know,
he he gets a little he gets offended.
This happened. They're human beings. Right? Both of
them are like Oliya Allah
Right? So what happens is that
their their disagreement escalates to the point
where,
Salun says what? Well, if you're not gonna
do it, I'm gonna write this book, and
it's gonna be better than yours. And then
and then and then and then Asadullah Faraz
like, may Allah
never let anyone read your book. And then
Sahun said, may Allah never let anyone read
your book, and they part ways. So Sahun
goes he he travels to go and seek
out the knowledge of Malik. By the time
he reaches Egypt This is from before. By
the time he reaches Egypt, he hears that
Malik passed away, and he found those same
two students,
ibn Wahhabin and and ibn Qasim,
and he asked the book asked all these
questions, and he compiles the book, and the
book's like much better than Asad bin Farhad's
book.
Insha'Allah, Asad bin Farhad gets the reward because
he came up with the idea, but his
book is so much better that Asad bin
Farhad, much to his annoyance, he realizes that
even his own students are reading Sahin's book
on the side during his own lifetime. Right?
To be fair, this is a little bit
of right? We're in we're in New York.
Right? New York, New New New Jersey. Right?
A little bit of New York, Maliki, Muslim
heritage. I'll tell you guys this. Right? You
know where Asad bin Farat is is buried?
In Sicily.
He was one of the fati'in. He was
shahid
in the siege of the city of Syracuse.
You have Syracuse in New York. It's named
after the Syracuse in Sicily. Right? It's Shaheed
vis Sadeelallah in the conquest of Sicily. Sicily
was one of the most beautiful
one of the most beautiful lands of Islam.
The first commenter on Sahih Muslim is written
by Sicilian Maliki Shaykh.
Right? So Assad al Furatih Shahid
Allah knows best where his his grave is,
but they seem to be buried in the
gate in the gates of, or the walls
near the walls of Syracuse and Sicily.
And, and he was a pious man. These
things happen. Human beings, they're human beings. No
one's divinely protected from all mistakes. Right? But
even you you see, like, Masha'Allah, what were
they arguing about? We get into fights with
people because of money and property. They were
they had like so much zeal for ill,
and that was like the whole world to
them. You know? Even their humanity was shown
in the prism of that. Ill, may Allah
have mercy on all of them. So this
Sahlun, what happens when he comes back with
his book, he becomes such a well accepted,
well accepted alim
that out of political necessity, the ruler of
Tehran makes him the judge. He says, please
be judged. Because if he makes such a
respected alim to a judge, it becomes
respectability for his rule and for his, for
his,
legitimacy as a as a ruler. And so
Sahlun says I'll accept your I'll accept your,
your offer on 3 conditions.
One is that that whatever,
ruling I give,
I'd be able to implement it in the
same majlis. There's sorry. There's there's first, there's
no one who appeals it. The second, it's
implemented in the same majlis. And the third
is I get it implemented with my own
hand. Meaning, right, to someone if you
sorry. He says, no. One is that they,
that that that it's implemented in the majlis.
The second I implement it with my own
hand. And the third one is,
Allah will
join. I will fast track all of the
the cases against the ruling family.
I will fast track all the cases against
the ruling family. So, like, yeah. Sure. How
how bad could it get? He was a
thorn in the side of Ibrahim Al Al
Abi, the the the governor of of of,
what you call,
of Tehran.
So much to the point that the the
governor tries to hire some old kind of
more lackey type mavisobs to give him the
fatwas he wants. You know?
And what happens is, like,
he'll give judgement against it, and the people
love him. They will literally they will overpower
the royal palace in order to implement the
judgements of the judge to the point where
the Ibrahim al Aghlabih has to, like, calm
down and, like, accept that this guy is,
like, just gonna be here, and I have
to listen to what he says. So instead
of trying to implement his hook them by
force, he'll try to argue
with him. And he'll be like, so and
so studied in Iraq. He said that this
is permissible. And so, so Sahun would say,
stand up right now and swear shahada on
the Quran that you wish that that person
be your,
intercessor on the day of judgement and wherever
they end up, you go also. And so
he would just quiet down and say, fine,
whatever you wanna do, you do it.
And so that's why the majority of the
followers of the Maliki MedHib to this day
are in Africa.
Alright.
They are in North Africa, Morocco, Mauritania, Tunisia.
How it gets into the rest of West
Africa is another story. Inshallah, we can use
a really nice story. We can go over
it one day. Sudan, etcetera, etcetera.
And that's why the traditions of the Madanese,
they go together wherever they go. So you
see that that wherever wherever the fiqh of
Madinah goes, then also the qira'ah of Quran
of Madinah, the revives of Warshan and Qalun,
they go together as well. Right? People oftentimes
try to correct me, say, Sheikh, reading Quran
wrong. No. The Quran is
narrated by all these.
If you don't believe me, you can ask
him. He's not Maliki. He'll tell you. It's
there's there's the the the narration of Warshan
Qadun from Nafir. There's a narration of Medina,
and the Quran say that this is out
of right? Because what's a valid way of
reading the Quran is a way that either
the prophet sallallahu alaihi wasallam read himself or
that someone else read in his presence and
he accepted that this is a correct reading.
But from all of the different
right, the 2,
Warshan and Kalun are the closest to the
the native tongue of the messenger of Allah,
salawu alayhi wa sallam himself. And this is
something that the parties say without bias toward.
And you can ask him if I'm wrong.
He can correct me. Allah. But this is
a small talqira, a small recounting of
the the the fiqh of the people of
Madinah. Insha Allah, whatever madhab you follow, insha
Allah inside all of us love Madinah, inshaAllah.
So may Allah give us by the barakah
of that love, the barakah that Allah
made for Madinah Munawala. May he let it
enter into our hearts as well, and give
all of us the the happiness of making
zia'ah of the rasul
and praying in the rial jannah, and and
and give us a shafa'a on the yomuqiama
because we loved him and we loved his
city. We loved everything about him
whatever method we follow, inshallah.
And, hopefully, it kind of,
shine some light on,
you know, on a lot of the the
the the messiah and the differences of opinion.