Hamzah Wald Maqbul – Riyad Al Salihin Good Advice
AI: Summary ©
AI: Transcript ©
We started the,
hadith and we weren't able to finish it
because of
the,
Iftar.
So just a brief recap
narrated by Ibn Shahn Asata.
He said that we
attended to Sayna Amr ibn Asr
when he was in the throes of death
and he he just was crying for a
very long time and he
turned his face toward the wall
and his son, you know, finally said to
him,
oh my dear father, didn't the messenger of
Allah give you the glad tidings of such
and such thing? Didn't the Messenger of Allah
sallallahu alaihi wa sallam give you the glad
tidings of such and such thing?
Which calmed him down and then he turned
and faced us again.
He said,
the best thing that we prepared
for death is the testimony that there's no
God except for Allah and that Muhammad sallallahu
alaihi wasallam is his messenger.
And
I spent 3 my life in 3 different
periods.
So we talked about the 1st period. The
1st period was what? That I saw myself,
as one of those who were the most
severe in their hatred for the Messenger of
Allah sallallahu
alaihi wa sallam.
And
at that time there's nothing more beloved to
me than I should get a chance if
I should get a chance to do so,
that I kill him.
And if I died in that state,
I I would have,
been for the people of the fire.
And when Allah Ta'ala put Islam in my
heart,
I said,
I said,
to the Prophet sallallahu alaihi wa sallam, give
me your right hand
so that I
can give you the oath of allegiance.
And he said sallallahu alaihi wa sallam,
he put his right hand forward I should
say. And then when the Prophet sallallahu alaihi
wasalam put his right hand forward, Amr bin
Az pulled his hand back
and the Prophet Sallallahu Alaihi Wasallam says to
him,
you know, what's your deal, Amr?
And he said, I wanted
to put a condition on my oath of
allegiance. The Prophet
asked, What what do you mean put a
condition?
He said I wanted to put the condition
that
I'm forgiven.
He says don't use Nabi Sallallahu Alaihi Wasallam
said to him, didn't you know that Islam
destroys all the sins that comes come before
it and that making hijrah for Allah's sake
destroys all the sins that come before
Says, at that point there was nobody more
beloved to me than the Messenger of Allah
Sallallahu Alaihi Wasallam and no one who had
more majesty,
in my eyes
than him.
Majesty means what? He was a person
there's a great amount of honor and a
greater amount of respect that no one had
more honor and more than him. That's what
they say, like, to the king. They say,
your majesty, your majesty, his majesty, whatever. But
really to be honest with you, that's a
bad example as well.
Because,
Sayid Nabu Sufyan reports in the Athar that
that,
I visited the court of the Byzantine emperor,
Byzantine Roman emperor,
and I visited the courts of different kings,
of different civilizations. And I never saw anybody.
I never saw anybody
that camarader more love and more respect from
his followers of the prophet sallallahu
alaihi wa sallam.
And so he said that there was nobody
who had more majesty in my eyes than
him
And he said that I wasn't able to,
even look at him completely.
He says I wasn't able to literally fill
my eyes with his sight.
Why? Because of the amount of jalal,
the amount of,
the amount of might
and presence that he had sallallahu alaihi wa
sallam in front of me. This is something
that's very unusual for
Westerners. It's difficult for them to understand.
Why?
Because we don't
there's so many, like, there's so many things
that we just don't we just don't understand.
We don't understand.
We don't understand how to venerate any anyone.
Like, the cornerstone of our entire
thinking is what
is just based on, like, venerating our own
ego. Right? So there's a there's a philosopher,
a western philosopher,
and and,
he said,
who is the western philosopher? He says,
I think, therefore I am.
And this is like I forget his one,
but it's been a long fast day for
all of us. But he it's a very
famous
philosopher.
He said that I think, therefore I am
is considered as a hailed as like the
masterpiece of Western philosophy,
you know. And what is it? It's the
ifbaat of a person's nafs that look, I
am. I am. It's about me.
Whereas the entire philosophy of Islam has to
do with effacing yourself. It has to do
with Fana, with destroying your completely effacing yourself,
completely subduing yourself,
taking the raw material of your nafs,
right, which is useless, and then working on
it and hammering it and fashioning fashioning it
into something that's useful and something that is
pleasing to Allah and useful to you and
useful to others around you.
And so this kind of beholdenness to the
nafs, because of it, we don't ever respect
anyone like that. We don't respect anybody.
You know, we don't respect anybody. We consider
it to be
a a founding value of our, of our
civilization that
we fight so so that we don't have
to ever respect anybody.
And we,
you know, we'll take guns and protest outside
of a mosque so that we don't god
forbid that one day some, you know, this
country actually respects somebody. You know, it's we
don't respect anyone.
And so this is difficult to understand.
But at least as an abstract concept, put
it in your mind that there were a
people in this ummah
that respected someone so much that they couldn't
even look at them. It was too much.
It was overpowering for them to look at
and that person was the Prophet sallallahu alaihi
wasallam.
And maybe there are people if you go
and you look for the righteous and saliheen
in this ummah,
they're obviously not at the maqam of the
messenger of Allah sallallahu alaihi wa sallam. But
there are certain people who carry with them
the nur of the prophet sallallahu alaihi wa
sallam to the point that maybe you'll find
someone like that also that one day you
you would respect them so much that you
wouldn't be able to look at them. But
it's completely abstract concept. It's just something I
want you to, like, you know, just like
you watch, you know,
Star Trek and you think, okay. Well, it's
not really happening, but, like, this guy can
disappear here and go there. Just kinda go
with it for a minute, you know. Just
go with it. Okay? Go with it and
know that. But this is not Star Trek.
This is not made up. This is somebody
who's actually something. Many people, you know, felt
this felt this feeling even though, some of
us are not going to be able to
understand what it is or where it's coming
from. He said that I respected him so
much
that I wasn't able to fill my eyes,
literally fill my eyes with looking at him.
Meaning, I couldn't look at him directly.
It was
too overpowering. I guess, like, the nearest physical
example a person could give because we're people
of of physicality and materialism,
The materialist people like us, the easiest example
I could give is like looking at the
sun. Okay? If you look at the sun,
you can't look at it for very long.
You cannot look at it for very long
because you'll it will overpower you. It overpowers
you. Your brain is like too much light,
cannot deal with it. I have to look
away from it. If you keep looking at
it, it'll blind you because it's too much.
It's just too much. And so this is
not that physically,
but this is that, you know, spiritually that
he he couldn't look at the prophet sallallahu
alaihi wa sallam because it overpowered him. Despite
the fact that we don't look directly at
the sun, at least those of us who
are mentally,
sound
constitution,
we still benefit from it.
We still see through the light of day.
The plants still grow, and we eat the
plants that grow from the power of sun.
You know, I mean, we still benefit from
it, but to look at it directly is
just too much.
So,
he says that he says that,
he says that not only was I not
able to,
not able to look at him because of
this over awe that he that over eyeing
experience that that I had but you know
through him. Sallallahu Alaihi Wasallam. He
says, He says that even if somebody were
to ask me like to describe
him, describe what he looked like, he says,
really I can't.
Because I honestly, after that, I I I
was so I stopped being able even to
look at him. It just overwhelms overwhelmed him
too to to look at the prophet sallallahu
alaihi wa sallam. He says, I can't even
describe him very accurately if you wanted me
to because I wasn't able to look at
his face. And this was Said Nam Arben
Asr radiAllahu ta'ala Anhu. He wasn't like like
the pious quiet guy. He was like the
fox of Quresh. He was a very
he was a he was a very,
you know, very tricky and intelligent, like, smart
guy. Like, he was political, a very, like,
political thinker and looking at people sizing them
up. What's this guy's weak point? What's this?
What's that? What does he wanna hear? What
does he not wanna hear? I know you
talked about, like, the of Egypt, like, so
many fortifications of the Byzantine Romans.
He just tricked them into surrendering, and then
they found out later that there's there's no
army. There's nothing behind it, everything. They were
just scared of him. You know?
This is the kind of guy he was,
but still this is a completely unique experience
for him that somebody overawed him,
that much sallallahu alaihi wa sallam. He says,
if I died on that state,
I would have I would have had good
hope that I would have been from the
people of Jannah.
Says, afterward, I was given authority over certain
things, and I don't know what my state
is about them.
Etcetera. So he says that after that, now
I'm in a third state in my life
where I was given authority over certain things,
and I don't know did I discharge that
authority properly or not. I don't know did
I discharge that authority properly or not. This
is from the faqaha and the understanding of
Sayid Nama Arb al Asr radiahu ta'ala Anhu.
Because one might wonder, okay, all these people
are getting the basharah of Jannah, but then
why did they weep at night and wonder
my munafiq, am I going to Jannah, am
I not going to Jannah, etcetera. Even though
the prophet sallallahu alaihi wa sallam gave them
all basharah.
They understood that the state that you're at
when you die is the the important thing.
So they felt that they had changed from
one state to the other state. Obviously, the
death of the prophet sallallahu alaihi wa sallam
is the greatest calamity that the Ummah ever
faced. And there were many of the Sahaba
radiAllahu ta'ala Anhu, it's very clear that they
never got over it. After they died, it
was clear they never got over Some even
more severe than al Saidan Abu Dharr al
Rifari.
They he couldn't, like, meet with people properly
anymore. He just Saidan Uthman sent him away,
sent him to a a village like at
some distance from Madinah. And so just live
here live there and just do your ibadah
and stay quiet and just live there for
the rest of your life. Sayyidina Bilal radiAllahu
ta'alaan who wasn't able to give the adhan
again. He actually went out jihad fee Sabina
and his intention was I'm just gonna keep
fighting and tell I'm shahid. And he just
kept fighting and kept winning and never died.
Right? And so as an old man,
like like decades later, he came back to
Madinah just to visit.
He never thought he would come back. He
came back to Madinah just to visit.
Right? And,
Sadna,
Al Hassan and Al Hussain, the grandchildren
of the prophet sallallahu alaihi wa sallam, they
asked him. They said, we were so young.
Saying that I was so young I never
remembered hearing you give the adhan before.
And so he says that can you give
the adhan again? Well, if you stop giving
the adhan, say nabilah is synonymous with the
adhan. Right? What does it what does it
say that like little written thing? Which is
this is Bilal's adhan and Bilal's iqamah, you
know, on on the thing. And I wanna
take that down. People should just memorize the
adhan. Sometimes people it's a distraction for them.
I notice people who I know know the
adhan, they look at it and they kinda
like
messes with them a little bit. Right? Just
memorize the adhan and then just give it
from your head. Okay? But,
this Bilalz adhan and Bilalz ad Fama. He
stopped giving the adhan after after he,
after the prophet sallallahu alaihi wa sallam passed
away. He couldn't do it. He couldn't bring
himself to do it. And so because it's
the grandsons of the prophet sallallahu alaihi wa
sallam because out of honor of the messenger
of Allah sallallahu alaihi wa sallam's progeny,
he gave Adhan one more time in Madinah
Munawwara and everybody was weeping, everyone was crying
because it reminded them of the time that
the prophet sallallahu alaihi wasallam was alive.
That's one of the things that doctor Omar
was saying that it comes in a that
because he was he was an African, he
wasn't uh-uh an Arab, you know. And so
he couldn't say the sheen,
which is interesting because when I was in
Mauritania, many of the African students that would
come to study,
in the Magdala. It's the same thing.
He couldn't say the shi'en properly. It comes
in the in the riwad. But he gave
that adhan as imperfect as it may have
been.
Uh-uh maybe somebody if some if he nobody
knew and he came into the Masjid and
gave the adhan, maybe someone would say, no
let him give adhan anymore. But it was
accepted by Allah to Allah and beloved by
Allah and it by beloved beloved by his
Rasul salallahu alayhi wa sallam, beloved by them,
and panish to the point that it made
them weep again.
So that's that's that's that's the the trauma,
the tragedy of the prophet sallallahu alaihi wa
sallam's
passing. Obviously, the state after he left is
different than the state,
the state after he left is different than
the state when he was there. And this
is something the messenger of Allah sallallahu alaihi
wa sallam prepared them for. It's something even
Allah Ta'ala prepared them for. Because in the
battle of Uhud,
there was some confusion, there was some commotion
and
the the Mushariki claimed they killed the prophet
sallallahu alaihi wa sallam. And many of the,
Muslims believed them. Not all of them, but
many of the Muslims believe them. Amongst the
ones that believe them, there are 2 camps.
There are one group of people who who
said, like they gave up. They gave up
hope. Their hope flag. They just sat out
the rest of the battle. They didn't know
what to do, you know. And then there
was one group of people who
who said if the prophet sallallahu alaihi wa
sallam was shaheed then
let's go and also fight and be shaheed.
Let's go and continue his work as much
Allah gives us tawfi to do. Right? Those
are 2 kinds of people. Both of them
are believers.
Right? But one of them, their instinct, one
thing was difficult was to what? To quit
and to give up. And one, their instinct
was, that's it. We're just gonna do this
the rest. You know, Allah's work, it's Allah's
choice whether this thing survives or whether it's
successful or not.
That's his job. It's not and my job
is to do what I'm doing. So let
Allah do his job and me do my
job. This happened in America, something obviously not
the same, but something like small shibbeh of
like what what happened
happened like 9 11. Right? When 9 11
happened, there were a bunch of people, maybe
some people even in this group, right, stopped
coming to the masjid. There are a bunch
of people who shaved their beard. Bunch of
people stopped wearing hijab,
you know. And like what happens is like
6 months later when they're like, oh, they
didn't like, you know, burn the masjid down
yet, like everyone's not in prison, you know.
That was the best year if you wanted
to run board election to be president of
the masjid. That was the best year because
nobody was running for anything. In most masajid,
so many masajid, nobody was running for anything.
And so that was like the 1 year
where, like, you know, some people got their
shot, you know, the ones who are
who really wanted it that bad, I guess.
Because nobody wanted to be president of anything
that year.
But, you know, that that happened. It was
like it was like a small thing. It
wasn't I mean, the tragedy, of course, is
a tragedy, but I'm not I'm saying, like,
in our lives per per personally and directly,
it was a small thing compared to the
death of the Messenger of Allah sallallahu alaihi
wa sallam.
But,
but, you know, some people some people
stopped and some people kept going.
And after 6 months, after a year, it
became clear. Now when we mentioned it, it's
silly. It sounds silly almost that people stopped
coming to the masjid, that people shaved their
beard and people, you know you know, took
their hijab off and people stopped, you know,
whatever attending salatuljumu'ah
and, you know, you know, people you know,
the one who wants to be on the
board says, oh, man. I should have run
at that time. I could have got it
really easy. You know, it seems silly now,
now that it's done. Right? But at the
time, those fitnas, they feel very real. And
so the prophet salallahu alaihi wa sallam prepared
them for this. Allah ta'ala prepared the ummah
for this. What did he say?
And Muhammad
is not but a messenger.
And there have been messengers that have come
and gone before him. If he had died
or if he was killed, would you turn
on your
heels?
If you turn on your heels and start
running, it doesn't hurt Allah Ta'ala in any
way.
However, Allah ta'ala will reward those people who
are grateful and who keep going,
who keep going even in the face of
disaster.
Right? So that was that was the thing
that Sidon Amr bin asked part of the
lament that he had is that now that
the prophet sallallahu alaihi wa sallam isn't there
to micromanage and put, you know, not micromanage
but personally like see over the affairs of
the ummah. Now these, you know, the sahabah
radiallahu anhu that the prophet sallallahu alaihi wa
sallam had prepared, they were in charge.
And look, look how the Prophet Sallallahu Alaihi
wa sallam prepared people. Some people were more,
ready and more prepared than others. Right? Sayyidina
Abu Bakr Sallallahu Alaihi wa sallam when the
prophet died, Sayidna Amar, like, panicked and, like,
he just kinda went into temporary insanity. He
took his sword out in the masjid and
told everybody, if anyone who says he's dead,
I'll kill you. He said he just went
to he must have just gone into Wahi,
he went to go visit Allah and he'll
come back. And if you say he's dead,
I'll kill you. Right? I'll kill you.
And
there are still parts of the Muslim world
by the way. If you say that the
prophet was dead, they'll inflict fear on you.
Yeah.
This is a trauma that Sayidna Umar went
through this trauma as well. And so what
happened, Sayidna Abu Bakr as Siddiq radiAllahu ta'ala
Anhu, he was away from Madinah.
When he came back, he saw he went
he first ascertained is the news true or
not. Right? Not like, you know, some people
telling people that McDonald's coffee has lard in
it but it really doesn't,
you know. So he went and you know.
What can we do? So, so,
so he went and ascertained
he ascertained that that the the news is
true first of all. Right?
And then afterward, he went to the Masjid
and he gave a very simple he gave
a very simple talk to the to the
people, to the people, the ummah. And he
said what? He says that whoever
whoever worshiped Sayidou Muhammad Sallallahu Alaihi Wasallam know
that he's he's dead. He's passed away now.
And whoever worshiped Allah know that Allah is
alive and never dies. And then he read
these 2 ayahs these 2 ayahs,
ayahs. He read these 2 ayahs in Umar
Radiallahu Anhu said that, when I heard it,
it's as if I never heard these 2
ayahs before. I was hearing it for the
first time because all of it just made
sense. He understood what was going on. So
this was a trauma that they just had
to pick up the pieces and go on
with their lives afterward.
And so what happens, Sayna, Amr bin As
radiAllahu ta'ala Anhu says, no, I was given
all of this this authority and I don't
know did I do a good job at
it or not.
I don't know did I do a good
job at it or not. And this
is should be there. We should take a
for it for ourselves because everybody dreams about
like this is the way parents raise their
children. Oh, you're gonna be this. You're gonna
be that, you're gonna be a big person,
you're gonna be a leader, you should run
for this, you should run for that, you
should, you know, just be a big shot.
And then people put themselves forward for all
sorts of positions. They're completely
unprepared for. This ummah is not the ummah
of people putting themselves forward for positions that
they're prepared for.
What about putting yourself forward for a position
that you're not prepared for?
This umma is not a position of people
who put themselves forward for things they're prepared
for. What about the thing that you're not
prepared for? This Umma is not a Umma
of people
who who who uh-uh give fatwa about some
an issue that they know about.
Right? This is one of the signs at
the end of time, everyone will be very
quick
to proffer their opinion about different things.
When they're not even put in a position
of responsibility,
so someone will so and so will say,
this person or these people are kafirs. This
person is wrong. This is the fatuah. This.
This is haram. This is halal. This is
farr. This is wajib. You're not even put
in the position that you have to deal
with these things. Why take the responsibility of
something that you're not even asked to do
in the first place? Right? This is the
ummah that people wouldn't even say anything if
they weren't a 100% sure about it. Right?
Does the Ummah people to this day, the
people who represent the sunnah of the Messenger
of Allah Sallallahu Alaihi Wasallam, there are people
who don't open their mouth until they know
what they're talking about.
But still everything
in a day, like, just tag along with
me for, like, 24 hours and just see
what happens. Sheikh, this is Haram, Haram. You
should make an announcement. This is Wajib. You
should make an announcement. This is Bida'i. You
should make an announcement. This is this. You
should make an announcement. This is Bida'i. You
should make an announcement. And you look at
the person and you see like, man,
I I just saw you, like, you don't
know how to make with the woman and
you don't know how to do it. And
you're telling me to make an announcement about
all this weird stuff and you're just talking
to me about. That's not this is not
the way the ummah works. It's not the
way the ummah works. And so look at
this. This is saying, Amr bin Asr radiAllahu
ta'ala Anhu. Right?
The the the the the Quran itself the
Quran itself extols the virtues of the people
who made hijra. Didn't you hear it? The
prophet
said, what? The hijra
destroys all the sins that comes before it,
and the Muhajirin are extolled in the Quran
in several places. And he was one of
the Muhajirin, fisabilillah.
And he was one of the people who
you know, his own son gave him the
the the basharah of this and the basharah
of that. Even if he had doubted himself,
his son was one of the closest companions
of the Messenger of Allah sallallahu alaihi wa
sallam. He's such a senior companion. He's one
of the people from senior companion. He's one
of the people from whom the the the
the great number of hadith are narrated. He
was one of the few people the
prophet gave him permission to write hadith down.
Otherwise, other people didn't receive permission. He was
the exception of the rule. He was one
of the few people who was given permission
to study the Torah and study the other
books of revelation. He's a person of a
very high maqamat, the Messenger of Allah sallallahu
alaihi
SALAM. You know, even even then his son
Shafa'a would have been enough for him even
if he was
was uh-uh uh-uh despaired in his own state.
But even then look at this, He's not
sure of himself with the with the leadership
rather. He fears
Allah whereas many of us will put ourselves
forward and, like, make 10 phone calls, you
know, about, like, will you vote for me
and will you talk to so and so
and, you know, this, that, and the other
thing. We're, like, we're politicians and campaigners,
And we learn from the best. You know,
we give speech better than Barack Obama, and
we raise money better than, you know, Jeb
Bush, and we did all of these things,
but that's not that that's not the way
the umrah was. So he said, I don't
know. I mean, I made all of these
decisions, and some of them are really frankly,
I don't feel super comfortable about about some
of those decisions.
Even though his decisions, we cannot point to
them, and what he did was great service
for Islam.
What he did was a great service for
Islam. But he said,
It says, when I so when I die,
this is my request
that that that my, funeral,
procession
should not be, accompanied
by any, wailers or or people wailing or
or or lamenting out loud nor should it
be accompanied by any fire.
And when you,
when you bury me then
gently put the the dirt on me,
scoop by scoop
and then stand.
He's talking to his closest his son and
his closest
associates.
So then stand,
near my my my, grave
for the amount of time it takes to
slaughter a, a camel and to butcher it,
so that your presence,
your presence,
at least, you know, for that first amount
of time, that hour or that half an
hour, so that your presence, calms me down
a little bit from from the from the
the the very new circumstance I find myself
in and so that I can
have that opportunity to myself reflect over how
I'm going to answer those messengers that come,
from my lord. Meaning the and the 2
angels that will question me in my grave.
It's a chapter regarding bidding farewell to a
companion
and and giving him parting advice.
When parting from him, good advice
and when he's when he's leaving you for
to go on a journey,
or for to leaving you for whatever other
purpose and the and the chapter about making
du'a for him and asking him to make
du'a for you.
That companion you're parting from him to make
dua for him and to ask him to
make dua for you.
Allah ta'ala
says in the Quran
that Ibrahim
he gave parting advice to his sons and
to his grandson You Abub
He says, oh my sons,
oh my children, oh my sons,
Allah
chose for you the deen.
So
don't die except for you're in a state
of submission to him.
And then he asked a question of the
messenger of Allah and
of the Ummah, or were you present or
were you witnesses
when
death
death was present with Yaqub, 'alayhi salam.
When he said to his sons, what will
you worship after me?' And they said, we
will worship your God
and the God of your fathers, Ibrahim and
Ishmael and Ishaq,
one god, and we
submit to him. Meaning that these are the
2 occasions when
the 2 occasions when Ibrahim and then after
him when Ya'qub alayhis salam were passing from
this world. And so what did they do?
They used
it as an occasion to give a wasiya
to give
a a bequest or
an advice to
advice to his sons.
So as far as the Hadith,
under this topic heading,
Imam Nawi mentions that
amongst them is the hadith narrated by Zayd
bin Arkam Radiallahu Anhu
that came before in the chapter regarding honoring
the
relatives of the Prophet Sallallahu Alaihi Wasallam, the
people of the family of the Prophet Sallallahu
Alaihi Wasallam,
in which he said that the Messenger of
Allah stood amongst us once
and he gave a Khutba, he
addressed us
and he praised Allah
and extolled him and,
exhorted
and reminded.
And then he said,
As for what comes after,
oh, people,
verily I am nothing but a man
and it is very near
that the messenger of my lord will come
and I will answer, meaning the angel of
death.
And I leave amongst you
2 heavy things or 2 things of great
great worth, of great value.
The first of them is the book of
Allah Ta'ala.
In it is guidance and in it is
light.
So take the book of Allah Ta'ala and
hold fast to it.
Take the book of Allah Ta'ala and hold
fast to it.
It's good advice, right?
So maybe like, you know, in the at
the time you read the little Quran too,
What do you think? Isham? Good idea? Alhamdulillah.
So he said what? He said the first
thing that I leave is the book of
Allah Ta'ala
in it is guidance
and in it is light.
So take it and hold fast to it.
And then Zayd bin Arqam says that he
then kept
encouraging us regarding the book of Allah Ta'ala
and kept increasing us in our desire for
it.
Then he said and
the people of my household,
I remind you or I remind you of
Allah Ta'ala
with regards to the rights of the people
of my household. It's narrated by a Muslim
and it's a hadith that had come from
it's a hadith that was narrated from before.
And this is something important that the Ahlulbayt
of the prophet sallallahu alaihi wa sallam have
a right. The relatives of the Prophet Sallallahu
Alaihi Wasallam, they have a right over this
Umma and it's a right that's often ignored.
One of the things the Messenger of
salallahu alaihi wa sallam,
one of the many things that the Messenger
of Allah salallahu alaihi wa sallam did was
that he forbid the Ahlul Bayt of his
from receiving the money of zakat,
from receiving the money of zakat.
And there are a number of reasons for
that
And one of the reasons is that the
zakat because you're purifying your wealth, so it's
considered the filthy part of a person's wealth.
So it's not befitting that a
relative of the prophet salallahu alaihi wa sallam,
someone from Banu Hashim,
consume
consume that that wealth of zakat. But that
doesn't mean that their poor are supposed to
be left alone. Actually the the
Ahlul Bayt of the prophet sallallahu alaihi wa
sallam is that their poor be taken care
of from the Khums,
of Ghani'ma and from the
income
generated from, Urshar and Kharaj, from the lands
of conquest, the taxation of lands of conquest.
Because
every
single country in the Muslim world has completely
abandoned.
Ilham Masha'Allah's
public policy has completely abandoned
the, the sharii taxation system for lands. So
there's no there's no there's no fund for
that anymore. Ilam Mashallah, I think maybe like
a couple of a couple of places in
the world, they have some sort of,
fund that's not from zakat for the poor
of the Ahlulbayt of the prophet sallallahu alaihi
wa sallam.
But, you know, obviously, Rockford doesn't have one.
But there are people there are people in
this community
that are from the Ahlul Bayt of the
Prophet
So people should ask about them and ask
about their poor and ask about their relatives
and should give to them. And it's not
zakat money. It's not zakat money.
It's something that they should give out of
Mahaba for the Prophet Sallallahu Alaihi Wasallam. He
writes and reminds us he writes and reminds
us that the remember the right. Remember,
the right of my, family. I remind you
of Allah Ta'ala with regards to the rights
of my family, that they should be treated
with honor and with respect. It doesn't mean
that they're anbia
or it doesn't mean that they're infallible.
It doesn't mean that they have the right
to break the law or to do anything,
but they should be treated with respect.
There are certain classes of people in Islam
that were ordered to treat with respect. Amongst
them are elders, amongst them are the people
of knowledge, amongst them are the righteous,
amongst them are
the people who sacrifice for the sake of,
for the sake of other people's welfare and
their benefit. And from amongst them are the
relatives of the Messenger of Allah sallallahu alaihi
wasallam.
And we're we're ordered to treat them with
respect and to give them honor. And, that's
something that a lot of people have forgotten
and people don't speak about it anymore, but
it's it's a haqq. It's a truth that
you that it's a right up over the
ummah of this over this ummah. And it's
something that there are still places that people
do that and there's it's something that there
are still,
what you call,
you know, people who honor that and and
hold that in esteem, and it's something to
value that we should know as well.
And, you know,
that's just one of those things. Maybe those
people are not going to, you know, go
around with a speaker phone and say, you
know, I'm a I'm I'm from the Anhu
Baytah, the prophet sallallahu alaihi wa sallam. So
give me money, not from zakat.
But, you know, this part of our own,
you know,
awareness. We should know how people are doing.
You shouldn't just stick to yourself or to
your own relatives or to your own immediate
family members or to your own friend group.
You should see what's going on in the
masjid. See what's going on in the community.
Who's happy? Who's sad? Who needs help? Who's
in problems? Who's struggling? Who needs help, you
know, like, you know, paying for college, who,
you know, you know, who's struggling, who needs
to get their citizenship through, who has a
legal problem, who has a marital problem, who
has this, who has that. And help should
be given to those people. I mean, if
we wanna be people of leadership, leadership is
not running for an election.
Leadership is not being the president of the
masjid or the vice president or the secretary
or the treasurer. It's not being on a
committee.
You understand what I'm saying? It's not that's
not what leadership is. This is all Dajjal
leadership, you know. It's leadership in the same
way that like, you know, 2 men
getting their, getting a paper registered at city
hall is a marriage. It's it's not really
a marriage. Okay? What is leadership?
You wanna be a leader? You wanna be
president in the eyes of Allah ta'ala?
Go go find these people whoever they are
that need help and help them. Go find
the the poor and collect the zakat money
on their behalf. Go find the people who
are ill and and help them find, you
know, a doctor for their treatment. Go find
the people with legal problems and find them
a lawyer. That's why, Masha'Allah,
inshallah,
inshallah, all of you become doctors. But if
some of you decide not to, then you
could be a lawyer too because there's a
lot of people who need a lawyer, you
know. You become an accountant. There's all these
things people need help. Go find connect people
with what they need, you know. Connect people
with what they need. Do that's how you'll
you'll be president, vice president, secretary with Allah
ta'ala. You'll be the emperor. You'll be the
king with Allah ta'ala if you do that.
The Sayyid ul Qaam is who? The the
the one who's a leader of the Qaam
is the one who makes their khidma. Right?
He's the one who serves them. So,
this is something that there should be people
also amongst the amongst the community
who go and find who are the people
who are the sadat from the Ahlul Bayt
of the Prophet Sallallahu Alaihi Wasallam who are
the Ashraf.
And ask about them and ask about is
there anybody
is there anybody amongst your relatives
that's going through financial hardship and make arrangement
from other than zakat money for them.
Make arrangements for other than zakat money for
them. This is also something the Messenger of
Allah Sallallahu Alaihi Wasallam, this hadi said what?
He said,
That I don't tell you to respect my
I'm not reminding you about the respect of
my family. I'm reminding you to respect Allah
with regards to my family. This is a
commandment of deen that these people should be
honored and they should be taken care of.
Allah give,
Allah give us give us tawfiq, inshaAllah. Allah
give us tawfiq that we honor them, that
when we go back to Allah
that we honor them
however they be, however they may be.
There's no there's no, there's no, what you
guarantee that even the person may be from
the Anba to the prophet, you may not
even like them. You may not see very
much endearing quality in them. Right? However, whatever
how they be, you're not honoring them for
themselves. You're honoring them for who? For the
sake of Allah and his Rasool Sallallahu Alaihi
Wasallam.
In this sense, I've actually seen many of
the masha'if, mashallah, many of the great ulama
and the masha'if, they'll make such a great
honor for the Ahlul Bayt of the Prophet
Sallallahu Alaihi Wasallam despite themselves also being from
the Ahlul Bayt of the Prophet Sallallahu
Alaihi Wasallam
They don't see it as like oh look
I'm a Sharif, I'm a Sayyid so you
should honor me. No. They think I'm nothing,
what am I you know like I'm ashamed
of the name of the family of the
Prophet SAW Alaihi Wasallam.
But they'll go and if they see someone
else from the Ahlulbayt of the prophet salallahu
alayhi wa sallam, they'll give them a great
amount of honor. Why? Because it's not it's
not that something that they do for themselves.
It's something that they do for the sake
of Allah ta'ala. It's something that they do
for the sake of Allah ta'ala.
And, you know,
it's hoped that people like us, if we
do service for them, then, you know,
Poor people, Chaudhary people from Punjab and people
from here and from there and God knows
where, you know, Allah Ta'ala brought us into
this deen. And maybe Allah Ta'ala will also,
give us because of our love of the
family of the prophet sallallahu alaihi wa sallam,
place with them in Jannah as well.
So
it's
an hadith narrated by
Abu Suleiman Malik Bin Huwaitith.
And he says that he said that we
came to the Messenger of Allah Sallallahu Alaihi
Wasallam
and we were
we were youth close to one another. I
assume he means close in age, but I'm
not I'm not I'm not a 100% sure.
We were young men. We came to the
Messenger of Allah
and we stayed with him for 20 days.
So like double atikaf. Right? The prophet was
there. It's
probably much nicer than
anyone. So he said we stayed with them
for 20 days.
And then the Messenger of Allah
was with us, Rahim and Rafir Pan. He
was with us very merciful
and he was very kind to us. And,
it's narrated also Rafir Pan instead of with
an extra dot, which would mean he was
very soft with us. He was very soft
with us
and
so,
you know, he thought that, when he when
he when he thought that we were probably
missing our families,
he asked us, he asked us about who
did we leave behind, you know. Who is
your family? Like, do you have a wife?
Do you have kids? Your brothers and sisters,
your parents, etcetera.
And so we informed him we informed him
about our families.
And then he said he said, then go
back to your families
and,
stay with them, live with them, and teach
them, and command teach them good things, and
command them to do good things, and, pray
with them
so and so salat,
at such and such time and pray with
them so and so salat at such and
such time. And he is teaching them the
masala
of when the times of the prayers come
in.
Which we should learn. That's a good idea
also, When we teach them over here, only
2 people show up. Then people ask me,
but sheikh, my app says this.
It's you know, it might be nice to
show up to those things.
So the prophet salallahu alaihi wasalam, what is
he doing? He's telling them. He's telling them
when they're leaving. He's telling them, Okay. This
is, you know, he's telling them the messiah
of when this happens, when that happens. And
so pray this prayer with them at such
and such time, and pray that prayer with
them at such and such time.
And when the salat
time comes,
then
let one of you,
let one of you,
give the adhan,
and, let
the the the greatest of you,
lead lead the prayer. Okay? Let the greatest
of you lead the prayer. There's a difference
of opinion amongst the fokaha amongst the fokaha
as to what this greatest means. It's a
weak opinion that it means,
that it means the eldest. And most of
the don't
accept that meaning,
at least
as the primary meaning. But the meaning is
meaning the ones the one of you that
has the the most knowledge. The one who's
greatest by
by knowledge.
And then if people are equal in their
knowledge and their piety and all these other
things, then there is a preference for the
elder to lead over the younger. But it's
not a primary preference, it's a secondary
preference. Even when we say knowledge amongst the
fuqaha,
the knowledge as murad for the imama, for
the leading leading of the prayer is fiqh.
It's not who recites the best.
Tajweed, there's 2 types of mistakes in Tajweed.
There's the Lahun Khafi and the Lahun Jali.
The Lahun Jali is like big mistakes like,
you know, like walazwalin.
Those type of people's haram for them to
lead unless the entire poem is in that
bad of a state. In which case, one
of them can pray. But the fuqaha say
that if someone knows how to say he
comes and joins that prayer, that his prayer
is invalid because he prayed behind someone who
couldn't fulfill the rights of the prayer. And
their prayer is invalid also because there's somebody
who they could have put forward to leave.
Right? But that's for very gross mistakes, you
know, very gross mistakes. If somebody says, you
know, like,
whatever, you know,
like khatfat instead of khatfat.
Right? Most people probably didn't even hear what
the difference between the two are, or if
they did can't identify what it is. But
that's like, you know, taflim and tarkihan like
a short vowel or something like that. Those
types of mistakes are not the ones that
disqualify one from leading the prayer nor are
they the ones that invalidate the prayer.
The the first preference, the first priority for
who the imam should be is the faqid,
the afkaar,
the one who understands the rules, the sharia
the best. Even if that person has memorized
so little of the Quran that they read
in both rak'ahs.
Why? Because they're the ones who can make
the prayer happen completely
in a valid way. They're the ones who
are know which things invalidate the prayer which
leads me to what time is the iftar?
I think 36.
36? Okay. So we have time for a
joke. Right? Yeah. So these are the joke.
Right?
Madrasa jokes are kinda funny, you know, but
they also, inshallah, teach you a little bit
about the law as well. So
there's
an
imam, right, he leads salat in a huge
masjid. You know, this is like a relatively
big masjid. But he leads salat in like
a huge masjid somewhere,
you know, 10,000 people behind him, and it's
a quiet prayer also.
And so
he reads like what are Salat al Asr
and at the end of it he makes
Sajjad Sahuh
at the end of it
And so one of the people who's praying
behind him said this man must be a
person of amazing taqwa' because we didn't see
any of his
God fearing person because we didn't see any
mistake in his prayer. He could have hid
his mistake,
and,
you know, he could have just not made
the sajdas subwo and saved himself the embarrassment
of
So he said I gotta meet this guy
who has so much taqwa that he may
start said that someone's and satu Asr in
front of 10,000 people. So he says, Assalamu
Alaikum Wa Alaikum Assalam. Sheikh, I just wanted
to say, like, you know, Masha'Allah,
Allah reward you. You know, you must have
so much God for you to be a
god fearing person because you made
and the outward form of your prayer was
correct. Maybe you, like, forgot to read a
surah after the or something like that. And
you made the and, like, you know, didn't
care to embarrass yourself in front of 10,000
people, but just that the prayer should be
right. The sheikh, like, yeah.
Thank you. Yeah.
He goes, by the way, I wanted to
ask, what was the mistake that you made?
Oh, it wasn't even that big of a
deal. Just a little bit of a little
bit of wind came out. That's all.
So which is yeah. For those, you know,
for those of us who are not, like,
up to fit class, that invalidates the prayer.
The Sanjus Sahud doesn't help. It's just completely
validates the prayer. So,
the point is is what that's why the
afka should lead the prayer
because even this sheikh in the story who
has so much taqwa that he embarrassed himself
with 7 or 10,000 people.
Maybe his intentions were good but if you
don't know what you're doing, you don't know
what invalid there's so many things the person
doesn't know what invalidates to prayer, invalidates the
wudu, what is what is najis, what is
tahir, you know, all of these, you know,
things, you know, your clothes, what part of
your clothes have to be, you know, clean,
what you know, all of these akham about
these things. The person if you make a
mistake, how to fix the prayer properly.
You know, sometimes the prayer some mistakes happen
in the prayer. So it's like, you know,
like a pilot. You know? Much of the
training that a pilot gets is is, you
know, not about
just how to fly the plane in normal
circumstances, but what to do when an engine
goes out. You know, how you can, you
know there's the difference between a crash landing
and like, you know, surviving with like a
couple of bruises. You know what I mean?
So the Faqih is the one who is
best able to do that and that's why
the Faqih should be the one who leads
the prayer. This is one of the absolute
catastrophes of the age we live in. The
absolute catastrophe of the age we live in
that we put the Qari forward and we
don't put the Faqih forward.
That we put the Faqih forward and we
don't put a Faqih forward. I
apologize to Allah subhanahu wa ta'ala and invoke
Allah ta'ala's,
mercy and and seek his forgiveness upon all
of us that we were unable to put
any of them forward. But if there's a
choice between the 2 of them, you should
put the for not the
because even as beautiful as he recites
outwardly. And as much as we love the
beautiful recitation and the prophet sallallahu alaihi wa
sallam loved the beautiful recitation of the Quran,
the true beauty of the recitation of the
Quran is in understanding its meanings and putting
it into action.
And there are so many people who recite
the Quran
and have literally no idea what they're reciting,
literally have no idea whatsoever what they're reciting.
From amongst the Arab and amongst the ajum,
equally, they have no idea what they're reciting
and it may be aesthetically very pleasing.
And
this deen is a deen of beauty outwardly
and inwardly,
But,
if it's if the beauty is only outward,
then there's a problem. If the beauty is
only inward, then you're like, you know, it's
like the difference between a b instead of
an a in school. It's not good, but,
you know, it's not bad either despite what
your Daisy parents may say to you when
they're beating you. You know? Okay. They have
like a stick bigger bigger than the one
I have for for the children children in
school. Okay. You know? Yeah.
They
have like a stick bigger bigger than the
one I have for Jumasay for the children
children who get a b in school or
an a minus for that matter. I didn't
know I've I've gone b by it too.
But, you know, it's like a a minus
instead of an a or a b instead
of an a. Right? You're still gonna you'll
survive, inshallah.
You'll pick up the pieces of the tragedy
and survive. But if you if you are
beautiful outwardly
and not inwardly
then it's like then it's like it's like
you know someone said, yeah you got an
f on the class You know? Well, at
least I got, you know, 51 points instead
of, like, 41 points.
You failed. It's really it's I mean, yeah.
Okay. You did get more than, like, someone
who didn't get that, but it's so at
the same time, someone
with some comments on should understand why it's
why it's not like much of a consolation.
Allah ta'ala make us beautiful people inwardly and
outwardly.
Allah ta'ala make us Quran, fuqaha.
Allah ta'ala give us the tawfiq of fulfilling
the wasa of the messenger of Allah. Just
the closing point about the hadith that when
they left, they didn't just joke and, yeah,
nice seeing you. I'll see you next year.
Whatever. He gave them some good advice, very
simple, short, brief to the point. We should
do that also when we meet each other
and leave one another.