Hamzah Wald Maqbul – Riyad Al Salihin Dignity And Tranquility[1]
AI: Summary ©
The speakers discuss the importance of speaking in a moderate way during sermon and the miscalculations of the statement. They stress the importance of holding fast to the sun and not talking too much, as it is essential to not seeking people or denigrating oneself. The speakers also emphasize the importance of not seeking people or denigrating oneself, treating them badly, and not tread lightly. They stress the importance of winning a fight and avoiding fights, and stress the importance of not running in the presence of Allah Ta'ala. They also discuss the importance of honoring guests and learning to read ahead to avoid double parking.
AI: Summary ©
So we were talking about
we were talking about
moderation
in preaching and in,
in in teaching. When you speak, you should
speak in a moderate way.
So it's a hadith narrated by Saidna al
Badr Musariat al radiAllahu ta'ala Anhu. He said
once the messenger of Allah, sallallahu alaihi wasallam,
preached to us a,
an exhortation,
because of which the hearts tremble
and the eyes
teared up.
And now he says that this hadith has
already been mentioned before
in its completion,
in the chapter regarding
preserving the sunnah.
And, we mentioned there also that Timothy narrates
it. It says
it's a hadith.
It's a hadith
of good veracity.
The hadith in its completion
is what he says,
I don't know the had the the hadith
exactly,
in Arabic word for word. But the narrator
says or the narrator said someone stood up
and said,
you Rasool Allah, it's as if this,
as if this
sermon you're giving is a farewell sermon. So
give us some advice.
And so the messenger of Allah sallallahu alaihi
wa sallam gave the advice that I
I bequeath you this advice that you should
hear and you should
I bequeath you this advice that you should
fear Allah Ta'ala wherever you are
and that you should hear and obey your
leaders even if,
even if your leader is an Abyssinian slave.
And he says, whoever lives for a long
time after me, that person will see much
strife.
So incumbent upon them is to hold fast
to my sunnah and to the sunnah of
my rightly guided successors after me.
Hold fast to it and bite onto it
with your molar teeth,
in order to hold onto it, which is
a metaphor for hold onto it as hard
as you can.
And know that every,
innovation is a misguidance,
and every misguidance,
ends up in the fire.
Every integration is a misguidance.
Every newly invented matter
is an impious innovation. Every impious innovation is
a misguidance, and every misguidance ends in the
fire,
Meaning any every
unrighteous innovation in matters of
deen, specifically in matters of, beliefs, and and
in matters of worship. Everything else, if you
want to innovate and make a faster computer
or airplane or car or whatever, that's fine.
There's nothing wrong with that. But if you
want to somehow change the mode of worship
or change the mode of belief of Muslims,
that's something that's rejected and it will end
in the fire.
So the point is is what? It's not
a very long there's not it's not a
long hadith. There's not a whole lot in
there in terms of length, but
it's.
It's a little bit of speech
and it hits its mark.
There's a lot of meaning in very small
amount of speech, which is the sunnah of
the messenger of Allah sallallahu alaihi wa sallam.
And we should also strive to be like
that, not to talk a lot,
but to speak little.
But what we say should be well thought
out, well understood, and correct and proper.
And if we're not able to produce speech
like that, then it's better not to talk
at
all.
The chapter regarding gravity and calmness, peacefulness.
Sakina is a very interesting word. Sakina is
a word also that's used in Hebrew,
to describe the presence of Allah
both in the Quran and in the Torah.
Sakeena
is used to
describe the feeling that surrounded the Ark of
the Covenant,
the Tabut in which the 10 Commandments and
the scrolls not the scrolls, the tablets of
the Torah were were carried by Banu Iswa'il.
Sakeena is the word that describes
the the sacred presence of Allah subhanahu wa
ta'ala in holy times and holy places, as
well as when it's needed most when someone
calls upon Allah in battle or in,
in some sort of other,
you know,
time or place where a person,
calls on Allah to Allah with intensity and
with sincerity.
That's what it means in a specific meaning.
But in the general meaning,
means calmness and peacefulness, tranquility.
They say that
the came down on the sahaba of the
prophet sallallahu alaihi wa sallam during the battle
of Uhud. Even though the battle of Uhud
was a very intense battle and it was
a battle that although we wouldn't say that
the Sahaba radiAllahu ta'ala and whom lost,
but it was a battle in which they
they suffered very heavy losses. It was not
it was not an easy day for them.
But you still see that there are,
there are Sahaba like Sayna Abu Bakr
that narrate that in the heat of the
battle, in the course of the battle when
things because what happens is that battle sometimes
are very orderly
and sometimes they become very chaotic. And Uhud
became very chaotic because what happened was it
seemed like the Muslims had won. So half
the army of the mushrikeena dispersed and they're
running away. And then part of the army
of the mushrikeena, the cavalry that's mounted on
horse comes from the other direction and starts
attacking.
So there was a lot of confusion.
Who's pursuing who? Who's on what side? And
you can imagine in the middle of a
battle how a person can become disoriented.
This is why, you know, people used to
wear flags and colors and things like that,
you know, just like you have jerseys and
a football and a football game. So imagine
if a football game can be so confusing
as to,
obscure to a person
who, you know, who is on what team
if you don't wear jerseys.
Right? Imagine how how how much a battle
will be.
And so,
it's in the completely most confused and disarrayed
and chaotic part of the battle.
Said Abu Bakr radiAllahu ta'alaan who he narrates
that that that in the middle of the
fighting, he became tired and he actually took
a nap.
Yeah. Not only did he take a nap,
but he he had,
he he had a nocturnal emission. Although, I
guess, it wasn't nocturnal in that sense. But
he had an emission. And it's one of
the miracles of the sakinah that he actually
went to sleep. He felt so comfortable. He
had this thing happen to him, and it
started to rain as well afterward.
Because we're in the middle of Babylon. Are
you going to be able to take hussul?
Right? Especially in the desert in Arabia.
It started to rain as well.
And, and and so they just wiped the
water on their bodies, and they made hussul.
They washed their you know, cleaned their clothes
from the from the rainwater, and they continued.
And so this is something not just saying
Abu Bakr
rather several
several of the Sahaba
whom they experienced this. And they reported to
the prophet
And it's mentioned actually in Surah al Imran
in its complete tafsir.
And,
this is the sakinah of Allah Ta'ala in
its specific meaning.
And the general meaning is what? Is that
a person who's a believer should always stay
calm and keep it together. You shouldn't be,
you know, you shouldn't be, you know, you
shouldn't be a tweaker. You shouldn't be, like,
high strung all the time and and constantly,
you know,
umrah,
who was an enemy of the Prophet
when he came and knocked on the door
in order to accept Islam,
They didn't know he was coming to accept
Islam. They knew that this guy hates the
Muslims so much. And so what happens is
that he's a very strong and powerful guy.
He's such a big person that people would
think he's mounted. When you're walking from far
afar, it would look like he's mounted. And
when they'd see he's just walking.
That's how big how big he was.
And so he he came and knocked on
Darul Al Kam, you know, on the door
of the the place where the prophet and
the Sahaba, you know, would hang up to
lay low. So he's knocking.
What's going on? You know? And so they
were scared. And so, say, the hamza, what
did he say? He says, don't worry about
it. Let him in. If he wants something
good, we'll give him something good. And if
he wants trouble, we'll give him trouble.
He's just calm. He was not,
you know, he wasn't,
he wasn't, you know, he wasn't tripping. He
wasn't, you know and that's in the most
extreme
extreme of circumstances. So imagine normally how how
should you be when there's no danger or
there's no whatever a person should,
have.
Is gravity. You should walk in a walk
in a way that you're respectable.
You shouldn't walk around. I mean, there's a
difference between looking respectable
and and being arrogant. Okay?
If you think like, oh, I have this
type of glasses and I have this type
of clothing, and I have this type of
this, and I'm better than other people,
that's haram, and it's bad. But to look
presentable and to look,
you know, look respectable,
there's not only is nothing wrong with that.
That's actually the sunnah of the prophet sallallahu
alaihi wa sallam. You should look respectfully. You
should make yourselves like somebody, not just in
your clothes and not just in your grooming,
but also in your speech and the way
you carry yourself. You should not humiliate yourself.
Rather, you should you should be someone present
yourself as someone who is respectable
and carry yourself as somebody who is respectable,
and that people should respect you. You shouldn't
be seeking people, denigrating you or seeking people,
treating you badly or whatnot.
The the the the servants of Ar Rahman
of the most merciful of Allah
ta'ala that they're the ones that when they
walk on the earth, they tread lightly.
They tread lightly, meaning that they're not arrogant
people.
They're not people that are trying to get
noticed.
They're not people. And treading lightly can be
both
literally in a sense that you don't make
noise and have, like, kind of swagger and
things like that.
And it also is metaphorical in the sense
that you're, you know, what they say, like,
your footprint is very light on the earth.
Your carbon footprint is light. Your consumption footprint
is light.
The amount of money you need is is
not that much. The amount of food that
you eat at the table is not that
much. You're not the person who's taking, taking,
taking, hoarding things. Rather, you tread on the
earth lightly.
And when ignorant people,
such a person that when ignorant people
should
address them, they say to them, salaam.
Now what does it mean to say salaam
to an ignorant person when they address them?
There's
a number of opinions.
The thing that people, I guess, oftentimes they
think is to literally say salaam, and although
it isn't one of the opinions of the
olema, but it's it's one of the weak
ones. You know, someone says something, you know,
just say salaam and leave. Right?
That's not really literally what's meant here, although
some of the olema said it was, but,
it's not really literally what's meant. And you
can see how that's a way of, like,
insulting somebody. You just say, get up and
leave when they're when they're talking to you.
Rather,
means that they say something by which they
receive salam, by which they're able to
extricate themselves with from the situation in such
a way that they cause themselves the least
amount of harm and they cause the ignorant
person who's being ignorant with them the least
amount of harm also. Because a person who
feels ignorant,
he'll say a 100 things. He may even
say words of sin that he'll be punished
for.
He may even say words of kufr that
will remove him from the pale of Islam
or her from the pale of Islam. This
has happened before. I've taught classes before where
I say something, so I was like, no.
That's wrong. Blah blah blah, the other thing.
And then I'll put the proof forward and
then I'll just you know, in the middle
of putting the proof, I'll stop because I
see the person that this person is so
ignorant
that they're gonna start then arguing that no
this thing in the Quran is wrong or
this thing that the prophet sallallahu alaihi wa
sallam said is wrong and it's just going
to be kufr. So you know what, you
just stop, you back up slowly,
you know, and you just get get you
know, extricate yourself from the situation. That's what's
what's meant by salaam. Now obviously, that's a
very specific situation which I think a lot
of you probably will
not be in often, but more often what
is it? Just somebody is saying something stupid
and, like, you know, like, someone is backbiting
another person. If you tell tell them brother,
you know, it's from a bomb, we're fasting,
don't backbite, then they'll make even even worse.
So who do you think you are? Are
you better than me? Or just everything you
say to them, they're always gonna say something
even more ignorant to you. There's people like
that. You'll you'll see people like that all
over the place. Right? So
means what? That they're the ones who are
smart enough to be able to think what
can I say to this person that can
quickly end this conversation
and, like, in a way that that causes
me the least amount of harm and causes
this person the least amount of harm and
just extricate yourself from it? Right? This is
part of what this part of wakar and
sakinah to not, you know, to avoid fights.
One thing is to win a fight. It's
sometimes easier to win a fight than it
is to avoid a fight.
This is one of the reasons,
one of the reasons I believe that Saidna
Umar radiAllahu ta'ala Anhu, he didn't like Khalid
bin Walid as a general. Not to say
he didn't like him as a general, but
he preferred other sahaba other over them as
generals for the army. Why? Because Said Nahad
bin Walid was a very straightforward person when
he talked to people. He said, this is
your options, you know? Either you submit or,
you know, let's rock and roll, you know?
Because he he was a good general and
he was excellent on the battlefield
And he he he knew that that that
he had confidence that he was going to
beat whoever he faced on the battlefield. He
all he never lost battles.
Right? So Sayidna Umar who
preferred people like Sayidna Umar bin Abdul Umar
bin Asr
who has commanders. Why? Because those people were
people that were smart enough that, like, they
could,
through diplomacy,
get 2 enemies to fight a battle against
each other instead of, you know, to to
get the enemies to fight your battle for
you or through diplomacy get people, convince people
to surrender or through diplomacy be able to
avoid even mixing it up in the battlefield
in the first place, which
was a lot led to less loss of
life, less stress and distress, and it it
was cheaper, and it was also morally a
superior,
a superior,
path to take. You know, obviously, this is
not to say anything cast any sort of,
a insinuation that that there was a problem
between them or that there was, or or
that there was,
you know, that that said the is anything
other than somebody who is of the highest
rank,
and dignity amongst the Sahaba, the companions of
the messenger of Allah, salallahu alayhi wa sallam,
and somebody that we all owe it great
debt debt of gratitude because the battles he
fought were the ones that allowed Islam to,
enter into many of the the lands that
we,
you know, that that that many of us
are from,
or that allowed the people who went to
the lands that many of us are from,
to have Islam. So that's not what I'm
trying to say,
but I'm saying is a preference in when
people read history, they see that, Sayid Omar
dismissed Khad bin Walid at this point or
at that point from being a commander in
a battle
and people wonder why why would he do
that? You know, he's the best commander that
the Muslims had, you know, historically
or during the age of the Sahaba. The
reason I I think
is that that oftentimes there are other if
you look at the read the conquest of
Persia, and it's a a a glorious account
of battles.
Right? And of military stratagem and whatnot. The
conquest of Persia, the conquest of Syria.
Read the conquest of Egypt. Right? The conquest
of Egypt is utter genius. It's all almost
all prosecuted by Amr bin Asr radiAllahu ta'ala
Anhu, and, like,
more than half of the battles just never
happened.
He'll say something to someone, he'll say something
to someone else, and they'll be like, I
don't think we wanna fight these people. And
they'll they'll they'll they'll they'll he'll postpone certain
battles to when he's in a more,
in a more strong position. He'll get people
to fight with each other.
He'll get people to ally with him and
then, you know, like, you know, things like
different things like submit and to to without
a fight and whatnot. It's it's complete genius
the way he said, Amr bin Asr
who will conquer
will conquer Egypt. It's it's like
politics and diplomacy at, like, a a level
that's that's,
unparalleled in history.
This is the reason of Quraysh sent him,
you know, and the the prophet
companions
see Jafar al Tayyar, Jafar bin Abi Talib
and and the companions went to,
and made the first hijrah to Habasha, to
Abyssinia.
Who did they send to go and talk
to king, sweet talk the king in the
in the in the, sending him back? It
was him. It was Umar bin Asr
you know,
That, he was use he was a person
he could convince anything. He he could, you
know, he he could, he could sell venom
to a snake. I mean, he's
he's he was he was really, really, like,
really sharp in that way, and he failed
that time. That was the only time he
failed. It's because we go against the haqqi,
we're gonna lose. Yeah. But otherwise, if you
put it in the and put your, you
you know, services like that and, you know,
if you put, abilities like that in service
of of the Haqq,
then, you know, big doors open for you.
And that's why I've said, Namr bin Asr
radiAllahu ta'alaam, for the Egyptians, probably the most
important Sahabi.
You know, his his masjid is the oldest
mosque in Cairo. And to this day,
I'm told
I'm told the salat of Tawawi over there,
like, people go there and pray and, like,
if you're not there by Asar, you're gonna
be outside.
You know, people line up and have a
star in the streets to go and pray
over there.
And he was he was off and on
the governor of Egypt for for much of
for much of the rest of his life
after the the conquest of Egypt. But,
completely
completely, like,
diplomatically a genius. But the point is coming
back to this chapter,
what is it? There's a preference in the
dean for who for the person who can,
you know, extricate themselves from having to exert
too much.
The person who doesn't have to get into
a fight with people. One person may be
right and then but they may be a
a person who fights all the time
with others. And one person may be right,
but they have enough Hikma to be able
to, you know, encourage and influence people in
a way that doesn't
cause a ruckus.
And that's part of this
is part of this
that you keep your own respect, you keep
your own dignity,
and wherever you go, you you try to
be as calm as possible. And you only
resort to the alternative when
utterly necessary.
And and there are times that it is
necessary, but it's not most of the time
Insha'Allah.
And a person can
choose how many times it becomes necessary based
on their own conduct and the way they
behave with other people.
One say that say that in Aisha,
She saw she re narrates with the messenger
of Allah sallallahu alaihi wa sallam. She said
that I never saw him laughing
completely,
to the point where you could see the
back of his mouth.
Rather, the way he would laugh or express
amusement was by smiling.
That was the most you would do is
that you would smile and you would see
you would see his teeth.
There are,
there are 3 things in Arabic. Right? There's
a smile which is what shows your teeth.
Okay?
And then there's,
sorry, there's a smile which is what your
mouth does. And then there's,
which is translated as laughter, but it's just
a smile that you open your mouth with,
and your teeth show.
And, then there's
is the the the the smile that or
the the laughter that has noise with it
as well. There's noise with it as well.
Right? So if a person smiles during the
prayer,
it's
it's not good in the sense that if
you smile as in, like, to express do
you remember something funny? You know,
you kind of fight back a smile because
you remembered something funny or something funny happened
outside and you
noticed it or whatever. Right?
But if you make if you if you
let out a noise,
you know, in laughter, that breaks your prayer.
That breaks your prayer by the consensus of
the ulema. Right? Imam al Hanifa says that
it also breaks your wudu as well to
to to laugh during the prayer, not outside
of the prayer. Yeah.
Alright. Yeah.
See. Yeah.
Yeah. Yeah. No.
Laughing specifically laughing during the prayer.
This is one of the this is one
of the charges. This is one of the
the charges that the the the haters make
against Imam Abu Hanifa.
They say that, oh, he,
he used rational principles and preferred rational principles
in his madhab,
over over the sunnah of the prophet sallallahu
alaihi wasallam, which is which is a bogus
charge. And this is one of the one
of the proofs of that charge being bogus
is what is that there is no rational
principle by which a person can
arrive at the
conclusion that that laughing during the prayer specifically
breaks your wudu.
The only reason that he gave the fatwa
that laughing during prayer breaks for wudu was
because of a hadith that was narrated on
that on that matter.
And, he was actually it's reported that Saidna
Ja'far as Sadiq, the the
the great great grandson of the messenger of
Allah sallallahu alaihi wa sallam,
Ja'far
that he he,
he said that. He says that are you
Abu Hanifa, the one who
discarded the use of my grandfather's sunnah in
favor of logic and rational principles.
And he says, no, I didn't do anything.
He says, what's your I didn't do anything
of the sort. And he says, what's your
proof? And he brought this. He says that
I gave Fatwa I gave gave Fatua that,
that laughing during the prayer breaks wudu despite
the fact that there's no rational principle that
that there's no analogy for for why everything
else that breaks the wudu is something completely
different. Why is it laughing and then only
in the prayer? Why would why would I
say that that breaks the wudu except for
I heard it narrated by the the narrated
from the companions of the messenger of Allah
from the messenger of Allah sallallahu alaihi wa
sallam. And he accepted that from him. He
said that that maybe people what they said
about you was wrong.
But, but, yeah,
that's the difference between between what Ibtisam is
to smile.
Right? Is to show you is to smile
so much to show your as to show
your teeth
and
is to
is to laugh out loud
and don't do don't do it in your
prayer.
It makes you pray invalidates the prayer at
any rate.
The chapter regarding the recommendation to come to
the salat
and to,
gatherings of knowledge
and,
things like that, meaning whatever whatever anything that
has to do with the deen to come
to it,
how with sakinah and wakar in in a
calm way and with gravity, with dignity. Okay?
This has to do with what? Why I
tell people don't run-in the masjid
and very few of my kids listen.
They listen, but then they forget, like, after
30 seconds. Right? Yeah. Or, like, you you
that always happens. Like, I'll be in Roku,
and you'll you'll you'll hear the door and
then hear a tap tap tap tap tap
tap.
By the way, don't don't run-in the masjid.
You can't you can't do that, you know.
So, okay, well, I'll make it easy.
Allah ta'ala says in Suratul Hajj,
whoever
whoever,
venerates
the
the the symbols
of of the deen of Allah Ta'ala,
that veneration is a sign of God fearingness
in the in the hearts.
Meaning what? That you should behave in
the masjid or you should behave with the
muskaf,
you know, or you should behave with anything
that has to do with the deen, the
books of knowledge.
Anything that has to do with the deen,
you should behave with them in a manner
superior than what you behave with other people.
So one of the things, for example, right,
in many of the the the cultures that
we come from, including the culture of Desi
people and including the culture of Arabs as
well. Right? It's a sign of disrespect to,
sit with your feet out pointing at somebody.
Really?
Yes.
In America, it's not. But in like, you
know, in the in Pakistan or whatever, if
there's an elder sitting there and you do
that, you're probably gonna get smacked. You can
ask your father about that or not. If
Pakistan has changed, they don't hit kids over
there anymore either. But,
but, yes, classically, it's considered very disrespectful. There
are many tribal tribal Arab Arab cultures as
well, but there it's extremely disrespectful to do
that. Right? So this is one of the
reasons why you'll see some of the elders
or even people like myself, if a person
is sitting with their feet facing the,
they'll say don't do that. And then they'll
be like, well, is it haram?
It may not technically be haram, but it's
disrespectful. We shouldn't do that. Alright? Do people
get in wars because, like, tried leaders, like,
they fear each other? People get in wars
for stuff far less than that. Yes.
So what is it? You know, this is
the general rule. Right? It's a general rule
that should inform the way you behave.
That whatever is something that you associate with
the deen, you treat it with respect. It's
a sign of taqwa in the heart. You
don't have to make everything a halal and
haram issue that do can I do this?
Can I not do that? You know? If
it's something that has to do with the
deen, then treat it with respect, whatever respect
is, you know, respect for you. If someone
else tells you don't do that, then just
don't do it while they're while they're around
because for them they feel bad like you're
disrespecting. A good a good example of this,
right, I may have mentioned this before is
that I I met,
one of the masha'if of the Madrasa Solatiya.
Madrasa Solatiya is a Madrasa in Makkamukarama
that was built on the,
on
the endowment of the princess Soloth from Bhopal.
It was one of
the princely states in central India. So she
paid money for the ulama in the 1700
to open a madrasah in the Ottoman time
in in
in in the Haram in Sharif. And that
madrasah was so close to the Haram Sharif.
It's actually they actually have demolished it, and
it's actually part of the Haram now. And
the government gave them money to open a
madrasah
further out,
further out in in in a different neighborhood
of Mecca.
So, traditionally, because the madrasah was opened by
the ulama of the Indian subcontinent,
traditionally, many of the ulama from the Indian
subcontinent are still teachers. They hire, like, some
the elite, like, you know, the best of
the teachers. They hire them, and they'll bring
them, to Makamukarrama.
There's intense competition to teach in that Madrasa
because everybody wants to live in Makamukarrama.
So he explained to me, he said that
I'm from my people are from Balochistan.
Balochistan is
a kind of an area that's kind of
split between Iran, Afghanistan, and Pakistan,
where the 3 of their borders meet. And
so he said that in Balochistan,
if you go like this, if you stick
your hand out like this, it's like basically
the equivalent of flipping someone off your whole
your whole,
palm. Spread your fingers. Yeah. Yeah. Like that.
Right? Yeah. Five fingers. Yeah. It's like high
five. Yeah. Very Yeah. I know. Yeah.
Exactly. Right? There's a Yeah. It's like. There's
a story there's a story behind why it
is. I'm not gonna explain it right now.
So when I want to, you can ask
me, like, why later on, like, privately. But
that that that's considered like it's something really
disrespectful in their culture. Right?
So
so so so he he said so when
people go for Hajj, what do they do?
Right? They go and they, they will,
they'll make a stilam of the the black
stone. Right? The Hajar Aswad. They'll do it,
you know, either with 2 hands or with
one hand like this, you know. And so
he says that whenever our Balochi people come
from from, you know, whatever part of Balochistan,
oftentimes they'll say, oh, like one of our
one of our people is a great alim
and a great scholar in Makkamu Karamal, let's
go visit them. You know, it's one of
the key things I tell them. I said
that everybody else, they they they may make
a stilaam like this. That's their problem. For
you, it's haram.
So for you, it's haram to do that.
You can't you can't do that. I said
either make it with 2 hands or don't
make it don't make it at all. You
know?
You can't do that because it means something
different to them. I said, well, other people
are that's that's other people. That's not you.
Yeah.
So,
so that's that's basically what that is. Right?
It may not be for everybody, but for
in your culture, the thought. If the once
if the thought crosses your mind, then that's
a sign you probably shouldn't do it. Should
I do it or not? If the thought
crosses your mind, should I do it or
not? Then you probably shouldn't.
And so what this is what the what
this chapter is talking about.
That I heard the messenger of Allah sallallahu
alaihi wa sallam say,
when the iqamah is made for the salat,
when the salat has stood or has been
made to stand,
don't run to it
or don't go to it in a way
that you look like you're in a dead
rush.
Rather, walk quickly but with dignity. Right? There's
a way of walking quickly with dignity. That
you're walking fast, but you're still like you
look like you have it together. Whereas someone's
like and like, you hit the door and,
like, you know, slam the door, like, flies
open and hits the wall and, like, you
know, don't don't don't do that. This includes
driving.
Right? This includes driving. Don't
barrel down Mulford like a bat out of
*.
Right?
Don't, you know,
do questionable like yellow lights.
Don't,
you know, do California stops at the stop
sign on the way to Salat, you know?
Don't don't do that. Don't don't do that.
Just come
a California stop is when you actually don't
just slow down and, like, look left and
right and you blow through the stop sign.
They call that a California stop. I'm from
California. I resent the insinuation, but the usage
has become, like, I guess, universal now. So
what can we do? Yes.
So, like, let's say you parked far and
then you're walking, it's raining outside. Is that
okay to run or should you still walk
in the rain?
I guess it would be appropriate if it's
if it's appropriate to do otherwise, I guess
you could do it, but just
it's not, again, it's not a rule. It's
just something to keep in mind. It's not
like a rule do this, don't do that,
but it's just something to keep in mind
that as much as much respectability as you're
able to muster, you should you should keep
it. This also includes parking.
We
have, like, Walmart levels of parking over here,
so it's not as big of a deal.
But, like, it includes it includes parking. You
know, it includes parking in the fire zone.
It includes,
parking in the fire zone. It includes, like,
Handy couple parking. Handy oh my gosh. Parking
people who park in the handicapped
spot and and they're not actually handicapped,
Allah Ta'ala,
you should fear Allah Ta'ala. That's like, I
think, one of the most, know, we refer
to in Urdu as the most things you
could do. It just means you're like a
lowlife. It means you're like you have very
little
very little respect inside of you and you're
just not a person of very little worth
in my opinion. Because you're stealing the hap
of
of people who are disabled,
for your own convenience or because you could
have left the house, like, a couple of
minutes earlier.
And so I remember one time there was,
and that's this is one of the things
I really, you know, I really believe in
this firmly, you know, that we should stop
making
masjid announcements like please park this, park that.
Just hire the most
horrible Muslim hating,
tow truck guy in the world
that you can. Just bring him here and
just have him tow the cars. Just have
them to next week, everyone will be fine.
Why you gotta waste people? So people come
take time from their job off from work
and things like that to come to Sawat
Al Jumah. Why you gotta waste their time
with this? And then they think, oh, look.
Muslims can't even park properly and blah blah.
It'd be depressed people because of all these
things. Just just get rid of them. Just
get rid of the cars. This is a
a sunnah of the prophet.
Right? What what is he said that that
that when the salat is made,
when the salat is made to stand, come
to it come to it, in such a
way that you're coming with with dignity and
with respectability.
And whatever part of the salat I mean,
you know, saw I might miss a raka'ah.
Right? Whatever part of the said, whatever part
of the salat you catch, you catch it.
And whatever part you miss, just get up
and make it up afterward.
Right? And then another in another narration, the
narration of Muslim, the prophet sallallahu alaihi wa
sallam said, if one of you if one
of you,
is going he's explaining. Right? He's explaining that
he's if one of you is going towards
the salat,
then this is also considered a type of
salat.
Just going toward the salat, going toward the
prayer, this is also a type of worship
that you're in as well. So it's not
like your time is being wasted or you're
gonna miss something and it was all like
a waste of time or whatever.
Obviously, if you, you know, come like 20
minutes late, right, that's
not that's just you're not good at managing
your time. Right? But, you know, for those
times when you left in a good time
or maybe a couple minutes later, it was
beyond your control and the red light you're
catching every single red light or whatever.
You know, you're coming to the masjid with
a reasonable expectation of catching the prayer. Even
if you miss it, Allah will write the
reward for you.
And all the time it takes to get
there, even if it's taking more than normal,
all the time it takes you to get
there, you're getting reward for all of it.
So just don't don't trip about it. And
the prophet sallallahu alaihi wasallam
the specific occasion of, like, him saying these
things is that people used to because the
Sahaba
were very serious about their deen.
People used to book it to the masjid,
and it was something that the non Muslim
would start making fun of actually. They would
start mocking it.
And and the prophet
said no. This is not like the point
of this is not to, like, you know,
that you should be in, like, the the
dead run. Like, it's like some sort of,
like, a TV game show or something like
that. It's not,
it's not like that. He explained that it's
not like that, and so we should also
be like parking. I remember one time in
the Masjid,
someone someone's like, Sheikh,
Sheikh Migdua, you know, I park in an
illegal spot and like Mig Dua, I don't
get towed. I said, I Mig Dua, you
get towed and ticketed and like like double
the normal amount of ticket and you have
to go to court like to fight the
ticket and everything.
Why are you saying that? I said, do
people like you give Muslims a bad name?
The cop is gonna give a ticket to
the Masjid. People like you, why Muslims can't
get zoning,
anywhere to build a mosque because, you know,
people are getting
lost. Weird weird type of stuff and double
parking and this when people double park in
the masjid,
you guys are,
like you guys are seeing, like, good behavior
hamza. You don't even know who I am.
Okay? You don't you don't even know me.
Right? I was imam in a masjid one
time. My policy, if someone double parked somebody,
if I was able to, I would double
park them as well.
And and,
or, like, if he double parked me, then
it became, like, personal. I'd have one of
my friends double park him, and then I'd
have a talk with him. You know, brother,
I have to go by. I said, I
don't care if you have to go anywhere.
The other guy has to go somewhere too.
Let's sit and talk. Let's go inside the
master to talk about this calmly.
Don't don't don't do silly things like that.
Even like parking, for example. Sometimes parking can
be such a thing that you might actually
miss the prayer
because because of it.
What did the prophet say?
Sometimes, like, you know, like, there's a janazah
or there's some special event and you didn't
know that it was gonna be that bad
or whatever. Right? And you might miss. Don't
don't double park a person. Don't don't park
in the fire lane. Don't park in the
way that's gonna get tickets is gonna be
bad for the masjid and whatnot. Allah will
write you the reward because you made the
nia.
You know? So go park where it's proper
to park. Move as quickly as you can.
If you missed it, you missed it. That's
the qadr of Allah ta'ala. That wasn't a
decision you made. That was a decision Allah
ta'ala made. So just just leave it alone.
You know what I mean?
If you are to double park, which you
never should,
really don't ever double, but if you are,
please make sure you read salat right next
to the door. And once the salaam alaykum
is done, no du'a, no announcements, nothing. Just
get out there and move your car right
away. You understand?
That's, like, not a recommendation that it's okay
to do that. It's still wrong to do
that. But, like, if you're gonna sin, you
know, it's like one of those things like,
okay. It's better to have a cigarette than
to, like, you know, whatever, shoot up heroin
or something.
That's not, you know, it's not a recommendation
to smoke by any stretch of the imagination.
But this is, you know, if you if
you if you, you know if it's gonna
be like one of those things where you
do double park, because you'll miss Jamaa or
you'll miss, you know, something where softwood either
or whatever
and, something like that. And you're, you know,
only, you know, you only have, like, 5
days to live or something, you know, then
just
I'm not talking to you if she found
my friend.
Sorry. And you too, man. Sorry.
Yeah. Then then then, yeah, please make sure
that once once the salaam is there, you
bolt to the car and move. If you
wanna read, you can park the car somewhere
else and then read your afterwards because there's
no,
you know, there's no time constraint on that
at least.
Babu Iqramid Blaif,
a chapter regarding honoring guests.
This is the milah of Sayna Ibrahim alayhis
salatu al salam. And so the founder of
the millah, Sayna Ibrahim, look at his conduct
that Allah Ta' describes him that has the
news reached you about the guest of Ibrahim
alayhis salam, the guest that he honored.
When they entered upon him,
they said they said salaam
and he said salaam,
oh people, oh unknown people, oh strangers, salam
to you as
well. And the first thing he did is
he goes to his family,
and he,
slaughters
a a fat calf,
and has it cooked and then he offers
it to them. And then they and then
he asks, won't you eat with me from
it? Right? This is the the sunnah of
the Anbiya alayhi mus salatu as salam. This
is something very strange that nowadays taking care
of guests is considered to be a burden,
whereas in the old days people used to
fight over taking care of guests. It's in
fact the the the Quraysh itself, the prophet
sallallahu alaihi wa sallam is
his 6th grandfather, his name is Husay ibn
Khilab.
He's the first Qurayshi that rules over Makkah.
Remember we read about this. Right? We talked
about that. Right? So Husay
has 2 sons, Abdudar and Abdul Manaf.
Abdudar is the eldest of them and Abdul
Manaf is the most capable of them. And
so what happens is that there's a fight
between the tribe that who should succeed the
father as the as the chief of Quresh,
and they decide on a compromise that those
the
the the the leadership the leadership privileges to
split them evenly between the 2 of them.
And so Abdul Dhar is the the the
the military and the political chief of Quresh,
and Abdul Manaf is like the social chief,
meaning that Abdul Manaf is the one who
has the right to
levy taxes and feed the guests, the pilgrims
who come to
Makkamukarama,
as well as,
give them water as well as give them
water.
And this is,
considered to be a a privilege of leadership.
It's a sign of leadership. And this is
one of the things that that, you know,
classically people would look toward the ones who
are the most generous as people of leadership.
They're the people who have leadership qualities.
Genghis Khan, who is by no means a
Muslim,
but, who is a person who's famous for
being like just this, you know, crazy barbarian
conqueror guy.
Well, the word Genghis in in
in in Mongolian does anyone here speak Turkish?
Right? The word Genghis is a cognate
for a word in Turkish,
Tengiz.
Tengiz means the ocean.
The ocean. Right? Genghis is actually Chengis in
in in in in Mongolia, and it becomes
Genghis in English for reasons known to Allah
ta'ala.
But,
Chengis and Tengis are cognates. Tengis in in
Turkish means ocean, and that's not his real
name.
Anyone know what his real name is? No.
His real name is Temucin.
They
Cengiz is the name that his people gave
him because of his generosity. Because when he
would conquer a city, he wouldn't keep the
the money or the animals or the land
or anything for himself, rather
he would call everybody,
he would call everybody who was part of
the army and he distribute the the spoils
of war evenly amongst people,
which is also
a custom of the Muslims as well.
Although, the reason we go for go to
war is not like them,
but but if a war happens and the
Muslims are victorious in battle, then the
the the spoils of war are are are
are distributed evenly between between people.
And so they say about him the the
Mongols say about him that he was such
a great leader because he took the,
the the poor and the rich and he
put one hand in the other and said,
now you're equal. He gave them so much
wealth that everybody was equal. And so they
gave him this title, the the ocean, because
the ocean is a metaphor for generosity. You
can keep fishing from it. You can put
take pearls out of it. It's it'll just
keep giving. It never asks anything back from
somebody.
And so this is considered universally the reason
I bring up this example is universally considered
to be a
a,
quality of leadership.
What generosity,
not keeping stuff for yourself, you know, that
you do things for other people for your
whole life until everybody
has approved. Don't run-in the Masjid. Remember remember
how do you don't run-in the Masjid? Remember?
Yeah.
Yeah. Okay.
Next, we'll have a talk after. It's not.
So,
so, yeah, so this is a this is
a universal
quality of leadership. It's for some reason only
now that people think that I should be
a leader because of how much I am
asked for myself
or that I should have some sort of
honor and dignity and respect because of how
much I amass for myself. Whereas those types
of people who amass wealth for themselves and
didn't share with others, those people were
despised, you know, they were despised by by
by people,
you know, for most of human history. Now
they're they're
basically, those types of people are in charge
now. So they've kind of PR given themselves
a new spin and, like, kind of glorified
their mode of conduct whereas most human history
people didn't think that those people were very
good. Allah give us still faith and trust.
We'll continue this chapter, tomorrow.