Hamzah Wald Maqbul – Riyad alSalihin Chapter on Withdrawing from People in Times of Fitna
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Do do any of the mics go to
the gym?
They're the yeah. Okay. But this is not
like It's not current? Okay.
In the future, if there's like a headlight,
this is the way we could do that
just for the ad on and then switch
it off afterward?
When age becomes corrupt
or when a person
sears,
a trial and tribulation in deen, or fears
falling into haram or falling into doubtful matters
and the like. So
before we, you know, before we continue with
the hadith,
some context. So this is not something that's
absolute, we're either in that age or we're
not in that age. There are 2 absolute
extremes.
He says that the Nabi
is there, you go to him,
you know, there's good, there's
to withdraw and withhold some the madinah of
the prophet sallallahu alaihi wa sallam, the Sahaba.
There's there's not a lot of good in
it unless a person specifically ordered to do
so. But that was the exception of the
rule.
On the flip side, when everything becomes completely
horrible and horrific,
Allah be our protection from such a time.
You know, like we said that the the
the ummah has seen in different places times
like that. This is one of the hasays
of the prophet sallallahu alaihi wa sallam. He
asked Allah
a number of duas and Allah accepted some
of them, and he didn't accept others. So
some of the ones that he, didn't accept
was he asked that nobody's in this ummah
ever you don't ever have to go into
jahimlim.
And didn't accept that, that dua.
And as soon as this ummah die with
October,
may choose to punish them in the fire.
And there there there will be people from
this ummah who go to the fire. May
Allah protect us from from being amongst them.
But on the flip side, one of the
yeah.
Yeah.
We're getting to it in some way.
So, the, one of the duas that was
answered is that the Nabi
asked that Allah never destroy this ummah
all at one time.
And so Allah answered that du'a and said
that if punishment is to be sent down,
it will be sent on one part
and then on the other part. But there's
not not ever going to be one cataclysmic
event other than the day of judgement that
will eradicate the ummah from the world, which
is what happened to ummah in the past
some of the ummah in the past. And
so we see that that there are times
that are,
that that that the the has gone through
in different places, localities
that have been like that. And we've mentioned
some of them last week, like Andalusia
for the sukut of the the Muslims. Right?
What happens is,
Harnata,
which is the last metropolis of the Muslims
in the Iberian Peninsula,
when it fell, the Christians made
treaty with the Muslims that they'd be allowed
to stay, keep their property, practice their religion.
And almost almost within a year, they completely
reenact on those
promises. And they started something that they called
the,
they called the inquisition. It was
an establishment, and it was an institution of
the Catholic church for centuries. And the whole
point of it was to go through land
and purge Islam and
Judaism from them. And it started with the
with the,
Iberian Peninsula of Spain and Portugal,
and they opened offices of the inquisition even
in the new world.
Because there are Spanish Muslims that hid their
Islam and immigrated to places, and so they
even opened offices of the inquisition in the
new world, in South America and North America.
The Philippines, when the Spanish conquered it, right
they named it after the king, King Philip.
Otherwise, before that, the entire archipelago of the
Philippines, they were Muslims.
Only the southern third of it remains Muslim
now.
Otherwise, the northern 2 thirds of the they
were Muslims as well, but through the inquisition,
they forced, converted, killed people, took their children
away from them. I mean, it was really
bad
in such situations when a person is faced
with overwhelming
military and political economic force,
that you're not going to be able to
do
They'll kill you. They'll kill you for praying.
They'll kill you for this, that. These things
happen and that, for example, in the Central
Asian Republics,
these things happen. There are people like Madagascar.
It's an island off the coast of,
of Southeast Africa. Used to be all Muslims.
The Portuguese took it over. They put the
inquisition in on it. None of the people
are Muslims anymore. You can find the archaeological
ruins of of massages from before the Portuguese
came. They tried actually to open an office
of the inquisition in the Arabian Peninsula itself.
Very few people know about this. It's somewhat
of an attendant. But the Portuguese actually because
they came with so much gold and silver
from the new world. It's one of the
reasons people say, oh, Islam is so behind
because we're backwards people. Well,
maybe, but one of the possibilities is also
that they bought more gold and silver from
the new world than, you know, enough to
destabilize, like, world markets for for centuries.
For almost 2 centuries, they brought back so
much and they invested, like, probably half of
it into fighting the Muslims.
And so you have, like, an entire fleet
maintained by the, Portuguese king. The the in
the in the 1600,
the entire point of it is the and
Madina,
and Allah protected them. And that was a
time that that there is no nation state
that actually was protecting those lands. And so
what happened was there was a force of
Bedouins. Basically, they're Bedouins. They're completely
unsophisticated simple people, but they took it upon
themselves to defend of the Haramain Shariffen.
And so they made an army that could
because they they could defeat the Portuguese on
land, but they couldn't defeat them on sea
because the veterans had no navy. And so
the they had, like, a system of of
signaling
by which their horseback army could
make it from one point in the Arabian
Peninsula
to another within 24 hours. They could muster
an army to meet whatever, Portuguese army makes
landfall.
In order to defend the the Harambee and
Cherifin, almost a century, they they have this
this system. And in those days, you don't
know the customary title for the government, whoever
has the honor of
serving the Haramain Sharifain. They call it Hadam
al Haramain Sharifain.
Those the tribal system, they actually whoever was
the chief of the, of that tribal system,
it was a family of al Jabbar. So
you'll have names like Jabbar, Jibreem, Jibran. These
types of names are actually still common in
the Arabian Peninsula, in the eastern part of
the Arabian Peninsula. Right? So that family, they
took the, title of Hermat al Haram, the
descendants of the Haram rather than than the
custodians of the Haram. And they they did
that. But there is an attempt to do
that as well. This overwhelming military force is
very difficult. Those types of things happened, and
they're still happening today.
In China,
there are provinces in China where Muslims are
not allowed to fast, where they ask the
children, are your parents fasting? People will go
to jail and consider fasting in the month
of Ramadan
to be subversive. It's actually against the law
to teach the children anything about deen until
they're 18 years old.
And even then there's all sorts of curves
and, like, all sorts of,
you know, limits imposed on on people for
that. They have official official Chinese Communist Party
schools that they teach the people,
being in and they have, like, fabricated hadiths
about
the benefits of communism and things like that.
Weird, like, weird, like, stuff. If you try
to fight against, who's gonna fight against? These
are those people who are peasants and farmers.
How are they gonna, you know, stick up
against it? It's one of the things that
it really hurts a person. As individuals, all
you can do is make dua when you
hear things like that. And maybe if somebody
has a toffee to do something else, they
should. And they they they will
economic boycott and this and that. But at
the end of the day, what can you
do? If you're an individual stuck in that
situation,
this is one of the duhas of the
prophet
Oh, I ask you protection from you,
that I should have worry and anxiety
about what's in the future or grief about
what's in the past,
Or that I should be
paralyzed by fear,
or that I should be so stingy that
I can't spend,
in your path.
That I should be disabled by circumstance, overwhelmed
by circumstance,
or that my laziness should overpower me from
doing what I need to do.
And then the last thing is, well,
that I should ever be so overwhelmed with
debt that I can't do whatever I need
to
in my life, or that another human being
should be
so much in power over me that I
can't do anything. There are people that people
who were brought over as slaves to America,
some of them were or noble people. There
are people who are brought in as slaves
to America. The slave master
is illiterate, and so they have the slave
keep the record books, and they kept the
record books in English using Arabic letters.
They have those those are in museums. You
can see them, you know? These are circumstances
people go through. Allah Ta'ala always used to
make du'a from Allah Ta'ala to protect you
know? People should say these du'as again and
again. If allata and his hikmah ever,
you know, finds it, finds it that that
a person, you know, it's in his hikmah
that he finds that, it's better for a
person to be in that situation. We ask
give us,
strength to be able to survive overall these
circumstances. But these things happen, Like the, the
the archipelago, the in the Southeast Asian archipelago.
There was a prince from Indonesia. He was
a prince. His father was the king
of a country in in what's now Indonesia.
And, he was a pious man, and he
sent his son to study everywhere. And his
son was so,
learned
that, he actually stayed in the Haramain and
the Shafi'i made him the of the Shafi'i
for,
almost a decade he stayed there and he
was he taught, you know, he teaches the
Haram and that's how,
how well respected he was. Then he heard
the news that the Portuguese had overthrown his
father from their land, and they were
enslaving the people. And so he went with
the students back to, to to
Southeast Asia, sought them and lost, and he
was actually,
captured by the Portuguese.
The Muslim Sultan in India,
Aurangzeb,
who was a very pious man, he was
a Hafiz of Quran
and and and the one day of Allah
He called when he heard that the Sheikh
was captured by the
Portuguese. He called them and said, we know
this you have a a a a a
prisoner
with such and such name and description.
Said that, like, if you if you if
you kill him, we will throw all of
your,
embassies out of our lands, and we will
ban trade with with so I know, of
course, he's a Dutch. We'll ban trade with
you.
And so what did they do? They took
him to you know how Australia was a,
like a penal colony for the British? They
took their prisoners there. So the the the
the Dutch used to use,
what South Africa now South Africa as a
penal colony. They took him to a
to a prison in,
a Cape Town, what's now Cape Town in
South Africa, and they threw him in the
hole for for, I think, 12 years. He
was in solitary.
And they would just put drop the food
into it and bring it out and people
have gone through all these circumstances.
And, you know, look
look what what did he do? And they
brought him out of the hole. They see
he became an old man by the time
he's, like, 60 or something like that, so
he cannot fight anymore. So they brought him
out. And so one of the Dutch went
into the hole in the prison cell to
see what's in there. And he struck a
light and he saw that with with,
whatever he had, he had written the the
Quran, like, 7 times on the walls around
him. That's how strong you know, how strong
of a'alim he was. When he came out,
for his basically retirement to normal prison, what
he would do is that all of his
people, these Malay people from from the
from from from the Malay Archipelago,
they're working as slaves,
for the Dutch,
in, South Africa on their plantations and whatnot.
And you can imagine that South Africa doesn't
have a
reputation for being nice to minorities.
You know what I mean? And so, you
know, they're working hard labor on the field.
What did he do? He's he composed, like,
books of and books of, like, simple,
in the Malay language, in Navam, in in
in meter. And so it sounds to the
Dutch like they're just singing while they're working.
And so one person would memorize it, they
would sing it, the other people would memorize
it, they'd go to the different palletations, and
that's how they kept their din. You know,
those people were enslaved. They 1600 is a
long time. It's, they were enslaved for 400
years,
over there. But that's the thing is people
there Islam, there's a on how to deal
with, you know, when you have overwhelming odds.
Nowadays, this is one of the things that's
very different nowadays. It's like, oh, the kuffar
are overwhelming us. Now I'm gonna go blow
myself up. That's not the way they used
to think, you know, in the past.
They used to think about survival. You know,
to blow yourself up, what's gonna happen tomorrow?
That's against the sunnah to not think about
tomorrow. Even if you're gonna die today, you
know? So this is the sunnah of the
prophet of
of what to do in such a such
a circumstance.
But at least that's what Imam Nawi is
trying to convey.
It's just saying
that the prophet
said, Allah
never said it sent a prophet
except for that prophet was had at some
point or another,
had herded sheep or herded,
herded animals. So So
the they asked him in wonder. They said,
you too, You Rasoolullah.
And he said, sallallahu alaihi wa sallam, yes,
indeed. In fact, I used to, I used
to herd sheep,
for pay. That's what I used to do
as a kid for a job.
Right? One of the meanings of the word
is a
a a fragment of a coin.
Right? Because the old days, the coin used
to be made out of, of, silver and
gold.
So, you know, like a silver,
dirham is probably worth, like, 15, $20. Right?
And so you cannot buy you know, not
everything costs that much. So what they used
to do is they used to break the
coins into pieces.
You know, and that would be like change,
basically.
And so he said, I used to I
used to herd cheap as a kid for
change,
And so the context of it is what?
When you read the hadith before and the
hadith after, the context is if if somebody
is in a really, bad situation,
the best thing for them to do is
cut themselves off from other people and go
to solitude,
and and do something like herding sheep. Because
that way, you're not bothering people, people are
not bothering you. You keep your din, you
keep your prayer 5 times a day. You
don't have to be bothered and disturbed by
what other people say or get into fights
with them, or they pull you into their
fights or pull you into their issues,
and and you survive. And indeed, if if
you look in the
history of Andalusia,
the the places and the people who stayed
Muslim for the longest
hadith last week and we'll read it again,
in the next hadith coming up. That that
that people in the mountain tops. Right? There's
a there's a place called
the Alutruhras
Mountains.
It's it's a a kind of like a
mountainous area
that's equidistant. From there, it's about the same
distance to Rarnaca, it's about the same distance
to Ishbelia, to Seville, it's about the same
distance
to Cordoba, to Cordoba, it's about the same
distance to a number of very prominent Muslim
cities.
And that was the place where the villagers
and herders were the ones who they they
kept their Islam all the way up until,
you know, the late 1500,
almost a century after or more than a
century after,
the Reconquista was complete. They're the ones who
held their Islam the longest.
And there's a barakah in that place to
this day, actually. In that place,
there are are there are massages and there
are Muslims there.
Doctor Arshad, you gotta visit that place also.
There's a lot of very, I mean, this
is gonna become like a separate there's you
know, we talk about that. But there's a
lot of very, interesting,
physical and spiritual afar of,
of the people who are there and how
they hold on to the din.
But that's,
you know, that's basically what who they were,
the people who were, like the prophet was
saying.
Taking their their flocks up into the mountains
and just staying away from people.
He said,
he says indeed I used to herd animals,
for for for for change basically
for the people of Mecca. Buhari,
marries this hadith,
There's
another really beautiful thing in this hadith
also that's worth noting.
And that is what? That is that there's
no shame in doing work.
That the prophet
said, you know, people have like, you know,
okay,
now
I'm like, you know, the the imam of
Rockford and I'm whatever,
big Sheikh now, and you're a cancer
doctor. People come to you and they're dying,
and they say, oh, and you're intensive care.
And obviously, there's, like, a respect with that.
Someone's dying to come to you with their
life. Someone's building airplanes.
Somebody's a student of knowledge. Somebody's this and
that. You become a big shot. Right? But
there's no shame in have having having had
a minimum wage job
or in having a minimum wage job. And
literally,
herding sheep is like the minimum wage job.
It's like
the, you know, whatever. The the the the
first job a person gets when they become
16.
You know? There's no shame in that. And
that's one of the things, strangely enough, I
think in a lot of cultures, especially,
immigrant cultures, although even in people over here,
they look down on that. You know? And
especially cultures that are very class conscious.
Right? Like, some places we might be from.
You know, like, nobody wants to like, if
you were, god forbid, like, oh, I worked
as a shoe shiner for a year or
I worked in a butcher shop for a
year. It's like you, you know, like the
Hindu system of, like, you've, like, lost your
cast now. You've become an untouchable. Like, this
is going to harm you for the rest
of your life. Whereas, no. Look at the
Nabi Salam, he's the he's the best of
he's, like, the best of creation, and he
had a minimum wage job. And he was,
like, not even ashamed to tell people about
it. Actually, it's something he's proud of. He's
saying, look, I learned something from it. I
benefited. If I had to, I would go
back to it in fact. And that's really
good,
There are some people who have that sensibility
about them. There's some people who have that
sensibility about them, and it's it's it's decent.
We should never look down on a person.
Right? There's no such thing as a good
job or a bad job. I mean, morally,
obviously, certain things are haram, but once once
you're in the side of halal, there's no
such thing as good work or bad work.
There's just some people who work and some
people who don't.
You know. There's no shame in in in
in in accepting
something that's more humble. It's there's often times
there's more because the person puts more into
it. They get more out of it.
Also learned Sir Hadith
in which he says that the best the
best the best livelihood,
the best livelihood that a person
can earn
from amongst the people is a man who
who holds the rein of his horse in
his hand when he goes out in the
path of Allah and he flies on the
back of that horse. Every time he hears
the voice of danger,
or the sound of danger, he flies toward
it,
seeking
either to kill or to to to be
killed,
thinking that that's what's gonna end up happening.
That he goes straight into the danger.
So that's one model.
Is that a person, right,
is is ready at any time to make
the supreme sacrifice
for for the sake of Allah subhanahu wa
ta'ala, the path of Allah subhanahu wa ta'ala.
And that's what what the model of person
follows when they have the complete control in
their hands. This is a person who's completely
liberated,
completely free. They're doing what they're doing for
the sake of Allah ta'ala, and they're making
choices about what they can do and what
they can't do. And that person is choosing
to sacrifice
for the sake of Allah ta'ala.
This is one of the best means of
living and ways of living that a person
can have, and this is the way that
the majority of the Sahaba chose
to live part or all of their lives
in Islam.
This is a tradition from that time until
this time. From that time until this time.
This is a tradition of the Muslims as
well. Although not everybody who claims they're doing
this is actually doing it. Unfortunately, there are
a lot of people who think they're doing
it, they're not. But this is a tradition
that anyone who
goes to defend themselves from
from oppression,
or goes out to,
And, so that the word,
the so that the word of Allah may
be supreme. That person has the help of
Allah and that person is included in this,
description as well. And if you want to
read about that, then study and ask the.
Don't just, you know, make Facebook friends with
weirdos and then do stupid things that end
up shaming yourself and shaming your, ummah.
But this is a description of a person
that that person is always ready to sacrifice.
And the irony is that the person who
is like this, the one who's always chasing
toward danger, when there are more people like
that in in the ummah, the ummah is
safe.
And when there are few people like this
in the ummah, that's when the ummah is
in danger.
Right? And this is not I mean, this
is a superlative example. Right?
There are examples of this that don't involve
killing people or killing yourself.
There are people who spend their money that
way for the sake of Allah ta'ala. There
are people who spend their time like that
for the sake of Allah. The place where
it's needed the most and where,
nobody else wants to spend the money, or
nobody else wants to spend their time because
of fear of this thing or the other
thing. There are people who invest in those
places. The more people like that we have
in the ummah, the better. And one of
the things I wanted to talk about, the
time is short and unfortunately,
it's a fault of mine that I'm very
long winded. I take too long to say
simple things. One of the things I wanted
to say in the Khutba also
Was that a person you know, when we
do,
every person should think about it. If everybody
behaved the way I do, is the am
I going to survive or is it not
gonna make it? There's some people I like
that. They're always looking out for number 1.
They're always trying to, whenever they do a
deal with somebody, I get the upper hand
that other other person gets, you know, scratched
by with the minimum. I always get a
discount. I always, you know, get things for
free. I always, you know I I walk
in and use things, but I never pay
for anything. I take from people, but I
never give to people. Every person has to
think about that. That, you know like, you
know, it's the drilling the hole in the
side of the ship. If everybody in Ummah
behave like I did, would Ummah be a
better Ummah, or is it gonna go down?
And the thing is, okay, find some people.
If a person is disabled, handicapped,
doesn't speak the language, just moved to a
new country, has a whole bunch of children,
and lost their job. You know, there's certain
circumstances a person has to accept that they're
not going to be able to live to
their fullest potential.
But there are certain circumstances
also in which a person has the ability
to be much more than they are, and
they're just not doing it. Even people in
straight and difficult circumstances,
there are little choices that every one of
us make in order to, make ourselves,
you know,
more viable or less viable. The person who
needs help who can get by with 2
hours worth of help every week rather than
4 hours, you know. The person should suck
up whatever they can. Even though we don't
say to anybody, we're shamed people for needing
help. It's okay. If you need help, it's
okay to ask for it. It's okay to
receive it. There's no shame in it. But
even even the people who need help, there's
like a type of isa in taking the
bare minimum that you need and and not
taking anymore. And if you can give something,
no matter how small it is, even if
you are completely
at some point in your bed, you cannot
move, you can't all you do is you
make du'a for people in the ummah. Right?
That du'a, it Allah hears it, and there's
a benefit in it.
You at least can know that I wasn't
a completely, you know, I I gave something
back as well. I did something as well.
That's the spirit that's the spirit of of
of Islam, and that's, you know, this is
a superlative example of that spirit. Now we
have the flip side, the other side. What
do does a person do? This is the
the the the the the the sunnah, what
you do when you're completely in control, and
you have the right to go out and
or you have the ability. Allah gave you,
blessed you with the to
go out and change the world for the
better,
and you can give everything for it. And
it will it will not be wasted, rather
it will make a difference. It will make
a difference.
This is the flip side. That that you're
in such a situation, You're you're, like, powerless.
You give every nothing was going to happen.
You say the good word, nobody's going to
listen to you. You, try, you know, to
do what's right, and it causes the things
to become worse. Sometimes it causes the thing
to become worse. You know what? Imagine a
set of people are trying to survive by
hiding their Islam. Somebody gets up and calls
the adhan, maybe the whole village will be
cleaned out. You know? Stalin will send send
everybody to Siberia. You know? You're not gonna
you're not helping anybody,
by being there. There are circumstances like that,
Allahu ta'ala, I get it. There are circumstances
like that right now. There are places like
Central Africa. They said there's just a handful
of massages left. There are hundreds of massages
all burned down and gone. Burma, places like
that, this is happening right now. We're the
ones we should be thinking, how can we
help them change for make change for them?
They're the ones during the circumstances to sunnah
for them. And if we think that we
can't be in that circumstance,
we need to be more humble in front
of Allah. It could happen to any of
us. And in fact, a person,
who thinks that, oh, it'll never happen to
me, often times these are the best
lessons that they learn. And we ask Allah
to learn the lesson the easy way, not
to learn it the hard way.
The person who, hadith the prophet that the
happy one is the one who learns the
lesson from other people's misfortunes.
And so we ask,
and we know you can make it happen
in any instant, you Allah. Please protect us
from it and and and
and and and and and and and keep
our our honor and our dignity from from
ever going that low.
I mean,
And so the the second sunnah is what?
And this is a mistake I made when
I read the hadith the first time, or
a person who is in a small has
a small amount of
grazing animals, a small amount of livestock that
they're grazing. So I read Hanima, which means
something completely different.
Whereas it's.
And this is something Allah forgive us My
we're here to hear me making mistakes when
reading the hadith of the prophet Maybe
they would call me something bad or maybe
they would take the and hit me. And
maybe I didn't get beaten enough, and that's
why I'm making the mistakes right now. And
I wish sometimes that the Mubarak shoes of
Arbashiach would hit me. Maybe it would make
me a better person.
And that's how the hadith of the prophet
sallallahu alaihi wa sallam was preserved through, hard
times and through easy times as well. But
sometimes the person, you know, appreciates it a
bit late,
and sometimes the person doesn't appreciate as much
as they're supposed to. But at any rate,
the the person who is, you know, the
second type of person is the one who
has the the the small amount of,
grazing animals and they're on the top of
a mountain. Right? We talked about that al
Quijadas.
It's the it's like,
a small mountain range that overlooks the entire
southern plateau of Andalusia.
Right? Literally, it's that's what's described in this
hadith.
That the person has a a small amount
of sheep and they're at the top of
the mountain,
in the high part of it, a mountain
range, from the high parts of the mountain
mountainous
area.
Or in the bottom of a valley, meaning
extreme place, a place that's difficult to get
to.
A place
that's difficult to get to. You see that
even in America. There's
a difference between America and the 1800, and
the difference between America and the time we
live in. In the 1800, the literacy rate
in America, you know, was so high, and
people are not just literate in the sense
that they can read signs and they can
read tweets and text messages. People used to
read a lot of books. People used to
read a lot. They used to read a
lot more than what they read now. Nowadays,
we read like
there's
we read things that are just like teasers.
You read an article, you may spend your
whole day day on the phone reading, but
nobody reads anything with depth. Nobody has the
patience to read through a 700 page book.
You can only read far enough until the
next flashing and this and that.
Oh, the person eats his father and then,
you know, pays the bill,
and tips a $100. Like, this is the
type of news stories that we read. You
know what I mean? And you'll read it
and get bored after, like, 5 sentences, and
then the next one, you know, Bird learns
human speech and gets the Nobel Prize for
literature. And you read the next one, and
it's, you know, like, oh, that's amazing. You're
that's not like people used to read, like,
deep reading. They used to read about the
world and things like that. That's why this
whatever Stephen Douglas and Abraham Lincoln, their debates
that they used to have for, like, 8
hours and they're making these long,
you know, rhetorical arguments, and people have the
patience to be able to follow them. In
fact, they had such an intellectual life, they
used to find those things engaging.
Nowadays, people change their channel, you know, oh,
okay. Like wrestling, this guy, he just bam.
Okay. I'm bored with that now. There's music
and people dancing and okay. I'm bored with
that now. Click. People spaceships
and the planet blows up and people don't
have the attention anymore.
If you wanna see how people used to
be Americans used to be in the old
days, where do you go? Go to the
middle of nowhere.
Right? Go to, like, weird, like, places in
Nebraska where your patient gives you, like,
a a horse, you know, for treating him.
You know? People have and manners and things.
Old school
old school folks, you know. They they exist
in these isolated places.
He didn't just say it for free. Go
to the most remote and isolated places, you'll
see that
from the American.
Right? The people still retain those
good,
values
from amongst Americans. Those people oftentimes become Muslims
and become better Muslims than a lot of
Muslims.
Right? You can see that in every place,
you'll see those people far flung. You're not
gonna see them in downtown where there's hustle
and bustle, things change all the time. So
the prophet
go to those places and and preserve your
redeem that the best of the person or
a person who takes a small slot and
goes to the mountain tops or goes to
the depths of the valleys. And when they're
there, they,
establish the prayer. They pray 5 times a
day, and they give zakah. Right? How are
you gonna give zakats from Hanam? There's a
whole different rate of taxation
for zakats
on livestock.
Very few people know what it is anymore.
Right? With this lagoon, and heka, and and
and what
all these, you know, what all these different
animals are from
the
and
and and from and from and
from Jamal, how what the rates of taxation
are and the brackets in between and
what's
someone who's doing cost. Who here is a
farmer?
Is there anyone a farmer?
But you're not you're I mean,
see, I would bust this chops about the
doctor thing. I don't wanna be hard shotted
about the farmers. Okay. You're a farmer.
Do you get the kamsa to also clean?
Do you do you do you
does your crop reach the rate of zakat?
And
then you'll become like a farmer who will
buy, like, you know, a
a a brand, like whatever corn and things
like that. You know?
But, yeah. I mean, I was imam in
a in a place in California
where there are people who actually used to,
grow crops and harvest crops to the rate
of zakat. Insha'Allah, it will happen. We'll see.
Right?
As a way the rabbit is here, imagine,
you know, they're growing growing corns, like, between
me
and between Target,
there's a place where they're growing corn.
Still,
who knows that guy, you know, comes into
the masjid and he says,
then the sun will teach him how to
give zakatah and his not 2.5%.
There's a completely different code of of how
to how to tax the crops and things
like that. So, you know, this is that
person,
he's not he doesn't have gold and silver.
All he has is this. He's grazing animals.
But once, you know, he reaches a flock,
the flock, you know, he reaches the point
where he has to, pay the crops from
his flock.
I'll give I'll give $20. Who can tell
me what the what the is for
for Hanan?
Go ahead.
This is 40. Is it? Yeah. 40 on
no. No. I don't want it. Just
why not? And for cows, it's 3. Oh,
sorry. Come on. Shit. I don't want no.
No. Everyone
has When when we talk we talk ill,
we need business here.
This is more you can give do whatever
you want with it afterwards. But when it's
ill when it's ill, we mean business. I
know the answer to that. That. Then how
come you then how come you're
don't hold back. Ask him another one. Don't
no. There's no another one, man.
That's it. That's it. We mean business.
100 is gonna be a type of question
that is gonna is gonna be painful to
hear. So
yeah. Right? So if that person pays the
zakat, right, and that person worships their, who
pays the establishes the prayer and pays the
zakat. And from the of the Arabs, when
you hear whenever you hear the Allah or
salallahu
alayhi wa sallam
talking about
This means the entire deen. Just like phone
means this thing that does, like, everything
else that a phone doesn't do as well.
But you still call it a phone? That's
what is, and that's what is. It's
it's a metaphor it's a metaphor for the
deen. It's like a,
that that person just worship,
does their individual Islam thing. Don't worry anymore
about the caliphates. Don't worry no more about
know, fundraising to expand the ICRA school. Don't
worry no more about, you know, who's, you
know, who's gonna, you know, lead.
Don't worry about any of that stuff. You're
gonna read your own.
Now you're gonna do your own thing, you,
your family, if you have them with you.
If you don't, just worry about yourself at
that point when you're completely overwhelmed and overpowered.
That's what the sunnah is. In such a
person, that person
then
That person
doesn't that that person then continues to worship
Allah
until comes to them, until certainty comes to
them. And this is,
the canonical interpretation.
Right? The last
and worship your lord until certainty comes to
you. So they have this kind of bizarre,
the cult of,
which some fragments unfortunately seem to linger on
in different
places. They said, oh, look, see, it says
in the Quran that you only have to
worship Allah
until certainty comes to you. Until certainty has
come to me, now I don't have to
eat salat anymore. Alhamdulillah. I don't have to
pay zakat anymore. I don't have to you
know, I can eat pork if I want
to, and I can drink if I want
to. Because certainty has entered my heart. Right?
And what's the canonical the the the tafsir
of this ayah comes directly from the messenger
of Allah sallallahu alaihi wa sallam. Is that
yaqeen means what? It's a metaphor for vote,
for death.
Right? That that person keeps on doing what
they do until they leave this world.
Right? And the proof of what's the proof
of? The proof of that is the prophet
had no no one had more yafin than
he did, and he always kept the sharia.
No one had more yateen than their their
They
always kept the sharia. Why is it some
bizarre? Baba from Gujarat is the only one
who has enough yakin that he doesn't
practice the sharia anymore from Punjab. He's the
only one who has that much yakin or
some, you know, guy that you met that,
you know, smokes, weed with his other quote
unquote Sufi group and they're gonna those people
get Sufism a bad name. Right? That's not
what that's not what it is. That's not
what it's supposed to be.
And so this is what the prophet said
that the best person is the one who,
when circumstances
lock them down, that person backs out and
just does what they do there for their
own individual thing until they meet Allah
Make du'a for the world, but take care
of yourself spiritually.
And the dunya, take care of others first.
But in spiritually, make du'a for the world
but take care of yourself. If your own
self is in danger spiritually, then you take
care of yourself
first.
And the last thing that the prophet sallallahu
alaihi wa sallam describes that person as is
what? Is that person? You'll never find them
with another human being except for in a
good way.
If there's a way of being good with
other people, that person will be there. So
maybe there's some aqlam,
nobody reads any salat except for on Jum'ah,
then that person will be there on Jum'ah.
If there's some people nobody goes to to
pray except for on Eid, you'll see them
on Eid. If there's somebody that nobody will
do anything you know, this this happens. Sometimes
there's disasters in places.
Right? So people will go and volunteer and
help the in the disaster area,
and and and, you know. Otherwise, before that
or after that, they're not there. Why? Because
the people are gonna be a fitna for
him. But in that time, there's a chance
to help.
When there's good, the person mixes with the
people. When there's not the person,
pulls back and protects their deen, and protects
their honor in the process.
And so now
So this is the uslub,
the style of not knowing who put the
book together after all. It's not like you
just randomly cut and paste, you know, a
bunch of hadith
There's a style. Alright? So the last what's
the last thing that's mentioned
that from about that person who withholds from
the people? That he withholds from them, except
for if there's a way of him mixing
in a good way. So the next chapter
is, what's the good way of mixing with
people?
The chapter regarding the virtues of mixing with
people
and and and
and and being present with their in their
gatherings, and being present in their congregations,
and being present on good occasions,
and being present in sittings of
knowledge.
Forgive
us and for our shortcomings and count this
as one of those
and it's and and being present for their
sittings of of of remembrance
with them. May Allah also make this for
the
and to be present to visit their ill,
and to be present to pray that the
the funeral prayers, the over them, and to
be present in order to be generous to
those of them who are in need, and
to be present in order to guide those
amongst them that have no knowledge,
and,
to be present for things other than that
that are beneficial for them.
For who?
For those who are able
to command when they do it, to command
that which is right and to forbid that
which is evil and to surpass their own
ego from harming others,
and to be able to be patient with
the harm that they give him.
This is the condition that you all those
things are great if you can do what?
If you still can say what's right,
command that which is right and you can
still call out what is bad, forbid that
which is evil. It doesn't mean that you
enforce what's right
necessarily, although that's the highest level. The minimum
is at least you can say what's right.
If someone it's time for prayer, you can
at least say it's time to pray without
them killing you or whatever.
And you don't have to stop them from
from doing what's wrong. Physically, although that's the
highest form, the person is able to do
that properly.
But you at least should be able to
say, it's wrong. You shouldn't be doing this.
You shouldn't whatever. It's haram to drink. It's
haram to,
you know, commit zina. It's haram to steal
and be dishonest and behave one another, whatever.
You can still say it without being killed
or shut down or causing a fast that
will make more evil than than than good.
If you're able to do that, and if
you're able to suppress your own nafs from
harming other people.
Because often times the nafs is like, oh,
forget you all.
I hate you. I'm gonna this, I'm gonna
that. And so you have to do it
sometimes.
You know, you have to do it sometimes.
There was one imam one time, he,
these types of things actually, they happen with
imams so much.
He was,
in Atikaf,
and,
he was the only one in Atikaf,
and the Masjid committee and their infinite wisdom
decided to
accommodate an early Eid prayer a day early
for certain people who had severe,
problems with with, you know, the day that
that the masjid picked for Eid. And so
they made this arrangement between them without telling
the imam. And so the imam is sitting
in,
when masha Allah, good luck. Twenty people come
into his masjid,
and they start eating and drinking and eat
Mubarak, and and somebody sits sits in his,
stands in his meharab and leads the Eid
prayer, and then stands up on his mimbar
and gives the Eid Khutba.
And they're congratulating him in Ibupaq, Ibupaq while
he's fasting in the,
in the,
the
the the masjid.
At that point, these types of things are
really taxing. Okay? I can tell you. If
it was me,
I I don't know, man. We would have
had the like.
You know, we would have had it would
have been in the news.
We would have to change the mustard carpet.
Afterward,
you know, it would have been on. You
know, it would have been on like Jahilia
style on. You know, Allah protect us. Allah
gives and
and to people when they eat it. Otherwise,
you know, I don't even know how someone
could get through that without blowing a gasket.
You guys would never do that to me,
would you?
Thank you.
I'm gonna give the hook back to the
next week. Okay?
These things happen. So if you can if
you're the person who wants to help the
the the the community,
you have to be the one who can
get through stuff like that.
If you can't do it, if you're just
gonna they did something crazy and you're gonna
do something even crazier, it it would have
been best you would ever see inshallah for
staying at home and not even worrying about
it. Just go get a job at Burger
King. Just don't worry about it. Okay? Don't
worry about it. Your khidma for the ummah
is what? Just don't bother people. You know?
Because it's gonna happen, a person wants to
do something good, they're gonna be tested in
weird ways in weird ways.
So if you're able to suppress your nah,
that's the third. The first one is you're
supposed to be able to say what's right.
The second is you're about you're supposed to
be able to call out what's wrong. The
third is you're supposed to be able to,
suppress your nafs enough that when people go
crazy at you, when they go crazy at
you, that you should still be able to
suppress your nafs enough not to make a
bigger mess than is already there.
And the third is what? That you should
all
This happens. Some people, they go crazy. You
know, somebody is
like, you know,
one person went and bought a car on
a luxurious loan. Right? We won't say the
house thing because then people share. Okay. Fine.
Like a car. Right? You have, like, a
Toyota, and you wanna buy Lexus. You know,
something frivolous. You don't even
need it. Right? For someone who what? Tesla.
Tesla.
You know? When it comes to cars, Asher
Akif, I don't know about cars. You know
you know about cars,
Right?
My my my my car is like a
buffalo. It's not quite a it's not quite
a horse, but it's not quite a donkey
either.
You know? So,
you know, some people the first one goes
and goes and buys their car in riba,
and the second one doesn't, and the third
one doesn't. And, like, you know, he wouldn't
have bought it if it wasn't for whatever,
but then he throws his hands up and
says, oh, if everyone else is gonna do
it, I'm gonna do it as well. Right?
That's the type of that's the type of
harm people do to you by their bad
conduct.
Right? It's that they wear you out. They
it's not just that that it upsets you
or harms you, but it harms you in
a way that disfigures you inside.
Right? You have to be able to
see and bear the harm that people will
give you without you becoming evil yourself, become
changing for the worse yourself. So those are
4 conditions. Who can name them back for
me?
Name name one of them. To know what's
right. Okay.
Not just know what's right, but be able
to say what's right. Okay? What's the second
one?
Say what's wrong. Be able to say what's
wrong. What's the third one? I'm not going
to lie down. To be able to control
yourself from harming others.
And what's the 4th?
Having enough patience that they don't harm you.
Right? If these four conditions are are counted,
Imam Malik says, in that case,
there's a lot of there's a lot of
there's a lot of good, in a person
being able to do all these things, mixing
with people and, you know, going in their
gatherings, congregations,
Janazas,
good, you know, happy occasions,
their majeses of dhikr visiting their sick,
You know, showing your generosity to their poor,
to guide the people amongst them that are,
you know, that need guidance. Right? I'm gonna
go for dawah. That's good. That's good. Go
for dawah. Go tell people about Allah and
his Rasool Allahu alaihi wa sallam. But don't
be like, you know, the the frat boy,
you know, type of dua that, oh, how
come I saw you talking to the sister
in the MSA?
Or not the sister, the well, how come
I saw you talking to that girl? You
know. Oh, I see I'm making dua, man.
No. That's no. That's not no.
A personal kid who's going to give more
good than the evil that they imbibe.
And so Imam Nawi gives a little instruction
regarding this.
He says,
know that
mixing with people in the way we just
described
is the is the preferred the the preferred,
way to be. And that's the way the
messenger of Allah sallallahu alaihi wasalam was in
the way that all the prophets were. May
the peace and blessings
be upon them. And that's the way the
them, and the way that the
the
the
the people of knowledge of the Muslims were,
and the way that the best of the
Muslims were after them.
He said that's the same that's the way
that the majority of the people after those
people who we just mentioned
were. Meaning what? That that was the time
in which the good was still overwhelming this
ummah. There's nobody who could suppress the good
of this ummah.
The good was everywhere that Muslims went, the
good would overwhelm the evil.
And so those people they enjoyed that age.
After their age,
majority of the ummah is still like that,
but there will be time to time when
the evil will overwhelm the good in in
terms of what's
happening
outside, politically
and and socially.
And so majority of the people kept to
that, except for where they were not able
to. And to be in this state is
what was preferred by Imam al Shafi and
Imam Ahmad,
and the majority of the sukaha,
Ajmahin.
And the reason Imam Dawood mentioned Imam Ahmad
and Imam, Al Shafi'i is because he is
Shafi'i.
And and he's a Muhadid as well. The
Ahlul Hadith are the people closest to him,
so he mentions them first.
Right? But the the the this is in
reality, all 4 of the madhabs prefer this.
That this is the preferred way for a
person to be if they're able to be
like that. If they're able to work on
themselves and be like that.
Allah
said
that all of you cooperate with one another
in matters of righteousness, in matters of god
fearing.
Right? What does mean? Means help.
Right? It means help. And
is in the tafaaal
The tafaaal the the bar of tafaaal from
Sarf is what? Everything on the wazan of
tafaaal
is what? It's it means that the action
of the mujarad,
the action of the simple form
is being done by a group of people
mutually to one another to the point where
tasa'ul has no mas'uls be he. Everyone is
a sa'in.
Right? Don't
argue with each other in such a way
that it's not that I'm arguing at you,
rather everybody's arguing at each other to the
point where you don't know who's arguing and
who's being argued at. Everyone's equal in in
doing it. But this is in a good
way, not an argument. This is in a
good way.
Help one another to the point where it
looks like everybody's helping each the other person.
You don't know who's receiving it. It looks
like everyone's just giving the help. Right? Be
at that in that way,
help one another in matters of what? A
bir of righteousness.
A righteousness. And bir is specifically the type
of righteousness,
which is, called in English piety,
which is involved in the fulfilling of rights,
which is involved in the fulfilling of rights.
The rights of Allah, the observation of the
prayer 5 times a day, the observation of
salatuljumma'a
of the fast, the observation
of paying debts,
the observation of being pious to your parents
to fulfilling the rights of your parents and
your relatives, etcetera, etcetera.
Help one another, all of you, in in
that. And what's the second one? Help one
another in fearing Allah subhanahu wa ta'ala. And
and help one another in abstaining from what's
wrong and what's haram and what's,
going to destroy a person and what's going
to harm a person. And Imam Nuh-uh, it
says that the number of ayaat,
of the Quran
that
that enjoying people to do this
are
are are are very many in number and
they are well known.
This is the Bab regarding
humility
and lowering of lowering one's wings for the
believers.
Lowering the wing is a
it's a, a metaphor for kindness.
For kindness. Well, right? That that you should
like, like, like an angel lowers its wings,
or like a bird will blow its wing
the wingers,
something that the the animal flies by and
generally it keeps it inside.
Right? So by stretching it out, you make
yourself vulnerable
by by your kindness to other people.
The the the chapter regarding being humble
and by and and of lowering your wings
for the believers.
That that this is a this is one
of the greatest sunnah of the prophet sallallahu
alaihi wa sallam. Allah ta'ala says in his
book literally,
and lower your wings for the believers.
Inshallah, big ones and small ones as well.
O you who believes,
whoever of you should turn away or apostate,
turn back away from Allah ta'ala
with in terms of their deen, in terms
of their religion, know that Allah ta'ala will
replace you with a group of people who
they love Allah and Allah loves them. And
they are humble in front of the believers,
and they show their their their strength, and
they show their honor in front of the
people who
disbelieve. This is something we mentioned before as
well. This is a person who ever says,
doesn't matter how crazy they are. And there's
some really crazy people who say
Nobody
gives them
except for Allah loves them, even if they're
crazy.
Even if they they seem to you crazy,
but guess what? Allah loves that person. And
so you have to respect that. That Allah,
the creator of the heavens and the earth,
love this person enough that despite the fact
that they look funny, and they smell funny,
and they talk funny, and they act funny,
and all these other things, Allah ta'ala still
loves that person? You have to respect that.
Because whoever messes with somebody, Allah ta'ala loves.
Whoever disrespects somebody, Allah ta'ala loves. Then Allah
is the one who is going to back
that person up, and Allah Ta'ala is the
one who is going to, take vengeance from
whoever disrespects such a person. This is a
a a an understanding of of of Islam
that comes down
from
the and some
It doesn't mean that if someone says
everything they do is right.
Some people do
say with sincerity and conviction, and they do
some wrong things. Some people do some very
wrong things. Some people do a lot of
very wrong things.
You can still accept that what they do,
which is wrong, is wrong.
In fact, you have to.
But at the same time, you have no
right to detest such a person.
Right? And so this is the description of
the believers in the Quran, that if you
don't give the Haqq of Allah to Allah,
which is what that you believe in him
and that you you turn away from him
with your deen, he'll come with another group
of people that he loves them and they
love him and they will be they will
be, humble in front of the believers, and
they will show their their their their might
and their honor in front of the kosa,
meaning they'll show their dignity. Right? They'll show
dignity. Right? You never bow in front of
a a a a a a a a
a castor. You never
show weakness in front of a casser. You
never show,
your you never show, that you're humiliated and
so you show your dignity. It doesn't mean
you have to be a jerk to them.
Doesn't mean you have to be mean to
them. But, yes, I'm not gonna sit at
the table that you drink alcohol with. Thank
you very much. I'm not gonna sit at
the table that you eat pork fat. Thank
you very much. I'm not gonna sit with
you while you talk nonsense about and about
and about.
I'm not gonna go with you to your
casino just because you're having a good time.
You're working and I'm working. We'll do our
work. When it comes time afterward, I'm not
gonna you know what? Allah chose me for
something better than that. It doesn't mean you're
a jerk, but at the same time, you
also don't,
make ground beef out of yourself in front
of them. You keep your honor.
Right? You keep the honor of your you
keep the honor of your family. You keep
the honor of your wife and children. You
keep the honor of your husband and sons,
and you carry yourself support yourself with dignity.
Whereas in front of another believer,
there's no shame in saying I'm sorry even
if you're not wrong.
There's no shame in in in in paying
the bill even though you paid the bill
last time as well. There's no shame in
there's no shame in showing that softness that
a person would show to their, the ones
that they love, because this is part of
iman is to love them
even if they're weird.
Right? It's like family. You don't have to
like them, but you do have to love
them. And this is one of the things
we'll mention again. Right? There's some people who
have this on.
Some people, how dare you Whatever. You're giving
Islam a bad name, and they'll treat a
Muslim so horribly.
But then if somebody else not someone else
is coming, oh, oh, you know, brother, Islam
just stand there for, like, 10 minutes. You
know, Islam does it. Islam teaches this. Islam
teaches this. Oh, okay. Yeah. Don't come into
the masjid without with your shoes on and
without covering yourself and, you know, talk while
it's not no. It's okay. It's good.
It's good. Okay. Fine. Somebody comes to the
Masjid and they don't know the etiquette, we're
not gonna like.
No. We're not gonna shank them for what
they didn't know any better. At the same
time,
the type of the type of dignity
and honor you are supposed to reserve
for the people
who reject belief.
You show it to the people of Islam,
and the type of humility you're supposed to
show to the people of belief, you're you're
reserving it. See, if there's something wrong. That
type of doubt
something something is wrong.
And, you know, again, it doesn't mean that
a person shouldn't show good alfak to others,
but, you know, you have to have lust
for the Muslims. That's why,
that's why it's bad. Don't ever oh, our
Muslim countries are so screwed up. Our Muslim
people are so screwed up. I've been glad
I'm in America. I'd rather be hidden somewhere.
Okay. Fine. We should be glad that we're
in America. Why? Because Allah's choice for us.
That's why. But it shouldn't be that, like,
oh, those people in such and such country
don't even know how to stand in line.
Guess what? There's no lines in Jannah.
Maybe a skill set that doesn't come in
handy for them anyway. Okay? Would it be
better if you have to stand in line?
Yes. If We have opportunity to teach them
his love. We'll teach them inshallah.
But don't ever don't ever be like that
guy who just detest the Muslims and they
said,
The most hood
ghetto,
a poor, backwards, war torn
place of the Muslims, where the adhan is
called 5 times a day and where people,
you know,
love Allah and love his even
if they're living in tents or sleeping in
the sand or sleeping under trees, there's a
type of and barakah. You know, maybe we're
not tough enough to be able to make
it there, so that's fine. But at least
you should have that love. At least the
idea should make you happy. And look, there's
a place that okay. They may not know
how to stand in line and they may
not be, you know,
very good at, like, you know, doing, you
know, make you know, they may not you
know, make a burger as well as they
can, you know, down the street over or
whatever. And they may, you know, be kind
of rough looking people and rough talking people,
but they love
Allah and then it counts for something. Allah
is gonna populate Jannah with them. Usually, it
should count for something or that shouldn't it?
A person should always do that. Be very
careful. Never never just, you know, dog out
the Muslims or whatever. Okay? Say, okay, I
don't like not standing in line with someone,
but don't ever say, oh, the people in
this place, the people in that place, don't
ever say that or prefer prefer
kufr over iman. Right?
It doesn't mean we have to hate on
America or hate on our neighbors or whatever.
But, you know, always have some love for
for those people because there's a in them
and because we're commanded to do so as
well.
Tribes and nations and tribes so that you
may know one another.
Verily, the, most honored in the sight of
Allah ta'ala is the one who's the most
taqwa. I think, inshallah, we'll continue because the
time is running out, and we'll continue with
this.
Inshallah,
2 weeks from now,
next week, Sheikh Hashem is coming. Sheikh Hashem
is a very special person. I hope that
everybody not only come, but bring others as
well.
Sheikh Hashem, he,
accepted Islam in the seventies,
and he had a very long journey,
He lived in.
Makkah Mukarama,
in the seventies, in those days, they still
have the much of the Ottoman,
was
still there. So they used to have like
cells, like little closets
that face the the the qibla.
And people would sit there and read Quran,
memorize their their lessons from from from learning
and teaching. In the Ottoman times,
every pillar of the Haramain Shalisay, there is
an island they're teaching by day night from
the entire Muslim world. Every madhab, every color,
every school, some of them disagreed with each
other, debated with one another, they tolerated one
another, but they would learn and teach, and
the people would naturally gravitate to the people
who seem like they knew what they're talking
about the most. Right? That's the beautiful thing
about the haqq is that it has no
competitor. When you put the the them together
with one another, the person who has no
idea what what they're talking about, it it
it shines very quickly. Anyway, so he he
he was he said I lived in one
of those for like a year,
in in in Makkamukarama.
And he studied, under many of the great
masha'as and the Haram Sharif. And then afterward,
he was sent to Pakistan,
to
one of the very well known madaris in
Pakistan by by the mashais,
in order to
upgrade their Arabic studies program. You know, Mawlana
Saseem, he met met him and he graduated
from Benuri Town. So he's the architect of
the,
the Arabic studies program in which they shifted
over the the the,
medium of instruction from Urdu to Arabic. Even
though they're reading the Arabic books, but the
ulama figured it's better if people are comfortable
conversing.
So they called him for that, and he's
lived in Pakistan ever since, and he teaches
the dulos of hadith and the the high
books over there.
He has
7 sons.
All 7 of them actually, sorry, 12 sons.
All all 12 of them are Badrissa graduates.
And so he has he has,
7 6 of his sons are in America.
Right? They're I'm talking full blooded white boys.
Right? Their mother and from the their father.
You know, it's both of them. And they
speak English with an Urdu accent.
Yeah. One's graduated from railway, and then 2
or 3 of them are graduated from Benuri
Town, from different.
Very pious, very learned people. You see the
amount of in this person. At any rate,
he has lived over there, and he still
lives over there, and he still teaches, and
he still looked up to as one of
the one of the scholars of khair,
in Pakistan. And so he came to visit
America, his sons, and things like he sent
all of his sons. They wanted to live
over there. He sent them all to America.
They're all imams. They're doing some work of
deen
in America, different places in the country.
And, and so he, as a favor
as a personal saver, because I knew him
over there, and his sons, whenever they have
programs, they call me over to their masadas
and some you know? So now they owe
me I called him a saver and said,
your father is coming to America.
Send them to to to Chicago. And they're
like, okay. Then I took the Rockford job,
then I said, okay. Well, you have to
send them to Rockford instead. So he'll be
here inshallah.
Inshallah.
Very he'll feel meet very few people like
this. So he's gonna talk about the history
of Islam in America,
but it would be, I guess, from a
different point of view than most people are
accustomed to, from the seventies until now because
he's come and gone, you know, from that
time until this. And so he's gonna talk
about it. He's a very spiritual person, a
very learned person.
Come bring your questions and and and, bring
your
enthusiasm to benefit. Some people just meeting them
is a great,
is a great benefit, inshallah,
because having good company in
your.
I think of him a great deal, and
I think he's I have a very high
opinion of him. We can all benefit from
his presence being here as a savior. He's
coming on to Rockford. Otherwise, all the other
programs are in Chicago. And,
and,
please come from from from.
Are there any questions?