Hamzah Wald Maqbul – Riyad alSalihin Going And Returning From Different Routes On Eid
AI: Summary ©
The importance of going to a different path for one's life is rewarded, and witnessing the day of judgment is crucial. begging and being a jerk to people who ask for money are criminal offenses, and protecting sites and sites through excavation and GPS tracking is crucial. The importance of not obstructing people who ask for money and not begging is also emphasized. The speaker warns against being political or trying to be political in public settings and suggests protecting one's intentions clearly. The importance of reserve sites for better knowledge and knowledge about Islam is emphasized, and the book neah is used to measure GPS coordinate.
AI: Summary ©
It's the chapter and this was not this
is not, something that we planned. Okay?
It's a chapter regarding,
the the preference for going to Eid
or to going to visit the sick or
for going to Hajj or going to battle
or going to a janaza or something like
that. Meaning, all those things that you go
to that are acts of piety. By when
you go, they should go from one path
and they should come back from a different
path
so that,
there are more places that bear witness to
your to your,
to your piety and to your worship of
Allah Ta'ala.
This is a sunnah. This is a sunnah
for that
you go from one route and you come
back from another route. And it's a sunnah
that even in the old days, if you
could walk, it's better to walk than to
ride.
Before, they used to ride on mules and
donkeys and camels and horses. Now people ride
in there.
So,
you know,
Nissan.
Right?
You
know, some of us.
Right? The the,
the it's it's sunnah that you go from
one direction and come back from a different
direction. This is better to walk than it
is to, it is to ride. Now if
you live 10 miles away from the masjid,
okay, you probably are not gonna walk. But,
yeah.
So it's a sunnah to go back from
a different direction. And the reason Imam Nawawi
mentions here
is that going to an Ibadah is an
Ibadah.
And we talked a little bit about this
in the morning about like a person who
leaves their house for the sake of Allah
ta'ala.
Everything they go through on the way there
and on the way back, all of it.
Even if they stop for lunch or like,
you know, whatever, all of it is going
to be considered a reward for them. You
know, if you go to, if you go,
if you're, you know, leave your home to
go to,
right?
All of it is considered reward, right? Unless
you do something purposely to break it, right?
If you're purposely like, I'm gonna cut out
of your antigaf and like eat during the
fast. Okay. That's not reward. But like, you
know, you're in antigaf part of the time
you were sleeping. That's also a reward. If
you're sleeping at home, you wouldn't receive that's
also a reward. If you're sleeping at home,
you wouldn't receive reward.
Don't make me call people out by name
in a recording. Then the whole community it's,
you know,
you know what I mean? I'm trying, you
know, you guys think I'm a jerk, but
I really am trying.
Trying to work with me. You know what
I mean? You
know? The,
the the
all of it is reward even if you're
sleeping, even if you chit chatted with your
friends, you know, like, and had, you know,
goofed off and had had fun during
dinner or during suhoor or iftar or whatever.
Because you're gone in the path of Allah
Ta'ala,
you're all of it is being written as
a reward for you. So the reason Imam
Nawawi,
you know, that he wrote the first reason
that he wrote or what he considers the
primary reason for going and coming back from
a different
path is what? And so because everything that
you pass by when you're in the medians
of Allah to Allah will bear witness in
your favor on the day of judgment. So
you'll have more witness in your favor on
the day of judgment. When we say everything,
we don't just mean people and jinns and
angels. We also mean rocks and trees and
whatnot. That's one of the reasons it's must
have to have this
outside is because it's more visible to people.
Right? It's more visible to people. There was,
there was a possibility that we're gonna tint
all the windows so that the masjid was,
not something that could be seen from the
outside inside.
And it was you know, the reason the
brothers wanted to do it was for security
purposes, which
there's something to be said there. I don't
I don't discount that as completely,
baseless, you know? But, I I prefer I
prefer it being old. I prefer people drive
by and sing, oh my god. There's, you
know, a bunch of Muslims in there. You
know? Because what? Because
they'll be asked and they'll say, yeah, we
saw we saw they they they went to
their mosque.'
and it's an attraction for them also, although
not immediately. Maybe one day it will become
an attraction for them.
So, by Allah's Fabbal, InshaAllah, I mean. The,
yeah. So that's that's one reason. Another reason
is what?
Another reason is that you're seeing, you know,
so
he's saying that that the that your every
step is act of worship so that your
steps go in different places. So there are
more places that bear witness for you on
the day of judgment. It's also good for
dawah. The people should see that the muslims
are on Eid. They have their nice clothes
on. They're saying they're takbir, etcetera, etcetera. And
the more places you pass by, the more
you get a chance to help out like
that. Or say the more chance you get
seen like that by by, people of other
faiths.
And,
finally, the, the ulama also mentioned this that
one of the reasons that it's good to
come back from a different route is that
there are a lot of people like beggars
on Eid,
which we don't have begging over here because,
begging is criminalized by, like, most protestant countries.
And so we don't have begging begging over
here. It's like a criminal offense in most
countries or it was for such a long
time that it's,
that the the culture no longer tolerates it,
or or tolerates it very little. Right? So
like in Boston Colony, if you're caught begging
they would put you in a stock and
pillory and have you beaten. So if a
person doesn't have enough money to get by,
you know, getting beat up is not gonna
help solve your problems. But it's part of
the callousness of
of of of of and arrogance really of
of this holier than thou complex that that,
definitely not all Christians have, but some of
them some of them, you know, especially in
the Protestant tradition, seem to be
a plague too.
And,
it's something that's very unchristian.
Something that's very unchristian for some reason. I
I find it very unchristian. It's something very
antithetical to say that Isa alaihis salatu san's
personality and message even as they conceive of
it. But, our our deen is what? Right?
The second surah that was revealed to the
Prophet
according to many
didn't your Lord find you broke, absolutely poor,
destitute, and he enriched you.
He gave you he gave you an earning
living, you know,
and that's what happened. The prophet
was an orphan and he used to, like,
he used to,
herd sheep for the rich people of Makkah
and they would give him like an eighth.
They would break a a coin into 8
pieces and give him an 8th of a
coin, you know, for a day's work.
And,
you know, that's like the equivalent of, like,
like minimum wage job of of that time.
Right? So Allah Ta'ala system that you became
this trader and merchant. Allah, you were a
yateem
and he he he took care of you
and you were,
misguided. You didn't you didn't know you didn't
know the path of guidance. You knew you
knew what was wrong is wrong, but you
didn't have something to follow that you knew
of before we sent you this wahi. And
so we guided you. And,
you were a,
you were broke and we gave you we
gave you a living. And so he says,
So when you see another Yateem, another orphan,
don't be a jerk to them. That's part
of part of that is also when the
people come to raise money for the.
If you're not gonna give, that's fine. You
don't it's not far to give everyone.
You don't have to give anything else if
you don't want to. That's fine.
But at least don't don't obstruct the person
who's doing their work And if you see
a child who you know their father has
passed away or his parents have passed away,
be nice to that child. Don't make fun
of them. Don't mock them. Don't don't be
a jerk to them. You know, sometimes there's
certain things that certain kids will do that
are unacceptable in the masjid, but that child
give them a little bit more slack because
the difficulty that they've gone through. You know,
give them a dollar when you see them
buy them, give them some candy, buy them
lunch, take them out. You know, put your
put
your hand on their head just as if
to show that you're pleased with them, that
you're
happy with them. And the person who asks
you for money,
it's haram, haram. It's a sin. You'll be
punished for it. It's haram to be a
jerk to that person. Someone asks you for
money, if you don't want to give to
them or you don't think it's a good
idea to give to them, you don't have
to.
But you have to say no politely.
Even if they're insistent, just be say no
no to them politely. This is our tradition.
We don't put people in the stock and
pillory and beat them for being poor.
Okay? That's not our that's not our tradition.
And that's part of the culture over here
is that that it's it's like that. Like,
you know, like a person deserves to be
humiliated if they ask you for something. You're
not allowed to ask other people if you're
not, like, completely at the end of your
line. Right? If there's something that you can
do without, you're not allowed to ask somebody
unless it's like your parents or your friends
or someone you know that you have a
different relationship with strangers. You're not allowed to
ask them for stuff,
until you're at the end of your line.
But with other people, if they ask you,
even if they're not allowed to ask you,
you're also not allowed to be mean to
them. The bare minimum, anyone who asks you
anything ever, even if you lose a drug
addict, blah blah blah, you should always give
them at least a dua.
If the person is not a Muslim, give
them the dua for Hidayah, You know, and
say may God guide you and God ease
your circumstances. You know, if it's a person,
if it's a Muslim, you know, may Allah
give you give you risk, halal,
that's enough for you, right. Even if you
don't give them anything,
in terms of money, give them something positive.
So the anyway, coming back to this chapter
heading,
the other reason the ulama said is that
there are beggars in the Muslim world, poor
people who ask for money so that if
you pass by a whole bunch of
if you pass by 2 different routes, then
you'll pass by more people that you can
give to. You pass by more people than
you can give to. And, you don't have
to give a beggar a lot of money.
If you ever travel, Buddhism World or whatever,
you don't have to give a beggar a
lot of money. In fact, you probably shouldn't.
They you know, they're probably not, you know,
except with
exceptional circumstances. Many of them may not be,
like, the
most astute in dealing with financial matters, you
know, but they do need to eat and
drink and things like that. They're still human
beings. So give them something. Give someone, like,
a quarter or, you know, like, something like
that. And if everyone does that, you know,
after a couple of hours, they'll have enough
money to go have a meal or whatever.
And that's really all they need. They're not
running a government or anything, you know? So,
you know, you don't have to give a
lot, but it's good to give people something.
You know, there are some beggars you might
you know, a person might think, oh, this
guy's shooting up drugs. This guy's doing this.
This guy's doing that. Once I was in
a Muslim country, there's no need to name
because it could be any it could be
any of them. But,
you know, I came with kind of American
mindset. So I saw saw one of the
brothers, American brothers with me and there was
a brother digging through the trash and he
gave him he gave him something, you know.
And I was like, you give money to
the beggars? And he's like,
yo, man, the guy's like looking, digging through
the trash for food. Didn't you just see
that?
And I was like,
wow, he is a good boy. Maybe we
should, you know what I mean, maybe we
should give to those people. You know, Allah
make their circumstances
eased and Allah
give them a good, you know, good reward
and akhirah for the difficulty they have to
go through in this dunya. May Allah give
them ease in the dunya as well and
may Allah protect us from having to be
in that circumstance and may Allah also forgive
us for being so ungrateful for all the
things that we have and
overlook the fact that we got so much
and so much was to be expected from
us and we gave so little back.
Sayedna Jabir ibn Abdullah, may Allah be pleased
with both of them.
He narrates at the message the prophet said
when it was the day of Eid, he
would,
he would
go by a different route and he would
come back by a different route.
So the sunnah you can for those of
you who drive, you can
do implement the sunnah. And for those of
you who don't, you know, you can remind
whoever's driving.
He referred to Medina first. He said,
why? Because that's where the prophet
lived. Is that he said that when he
would leave, he would leave Madinah. He would
always leave Madinah from the, tariq of Shajarah
from the tariq of
of the tree, which is apparently a specific
route.
So this is the the route the route
that's the southern route, which,
is the route
upon which the Masjid of Dhul Hulaifah
lands. Does anybody know what's
what's important about the Masjid of Dhul Hulaifah?
Bam. My wallet is empty. Otherwise, I would
have given you $5.
Masha'Allah.
Maybe on either, whatever. Okay?
Yeah. Dhul Khalifa is the mifatif. If you're
going on Umrah or Hajj from Madinah Manoah,
that's the place where you,
change into your Haram, read your 2 rakas
and, you know, start shaking a little bacon,
you know.
So that's what he would leave by,
and then he says the he says,
And I assume that's the northern road
that he would relieve from the southern road,
and then he would,
come back to Madinah Munawwara through the road
northern road. He would always enter through a
different route.
And,
if you entered Mecca when he entered Mecca,
he would leave through the high, the from
the high pass, and he would enter through
the high pass and he would leave through
the low pass.
He would enter through the high pass and
he would leave through the low pass.
I assume in Allah knows best.
I assume in Allah knows best.
This is a discussion I've had with certain
ulama. There's one
scholar,
his name is Abdullah Al Qadi. I think
he has a junior cabinet position in the
Saudi government,
but he's not from the Saudi royal family.
He's from Al Asa, from the eastern part
of the Arabian Peninsula,
from the city, from the the the,
from the village Juatha where the 2nd Jumuah
in Islam was established. It's still the Mas'id
is still there and the same foundation has
the same foundation that it had from the
time of the Sahaba. It hasn't been altered
in any way.
It's still like a raw, unbaked clay
building that's definitely been repaired over the years,
but it's the same foundation still.
And the person it's difficult to visit Saudi
Arabia be in the sense that, like, I
don't know that they have a tourist visa.
Or if they do, it may not be,
like, accessible to regular people.
But,
so, like, if you go on a Hajj
visa, there's no way you're gonna go there.
If the Jamatik, the their whatever Jendar Marine
finds out about it, you're gonna be probably
thrown in a jail cell. But, Where is
exactly
Juatha is very close to,
the the new city of Dammam
or the metro the word
metroplex of Dammam. It's very close to that.
It's the Doctor Banu
I think Banu Abd Abdikis,
one of the tribes that accepted Islam. And
so many of them became Muslim that the
prophet sallallahu alaihi wasallam, like officially gave them
Ijazah to have satul Jumaa.
Right. Remember this also, Allah protect the unity
of this
community, inshallah,
that everybody prays Jum'ah in the same place.
If in the future people want to open
a different Masjid,
whatever reason, you can do it amicably like
MAGR has another branch and whatever Loves Park,
Machesne Park, whatever parks you guys have, all
the different parks.
That's, you know, that's great. Or if it's
like a fight, these people and those people
had a fight, and we're gonna open our
own masjid over there.
Okay. At least you're gonna pray, right? So
it's not like completely a loss, but don't
don't break the jumuah up. Everyone should keep
coming to 1 jumuah.
Don't make the jumuah political or or factional
or whatever.
If someone does that, that's a that's a
very bad sign. It's a very bad sign
as long as this masjid can legally accommodate
everybody for jum'ah, there's no ijazah to have
a second one. And imagine the prophet sallallahu
alaihi wasallam during his lifetime, people used to
come from very far to his Jummah and
Madina Munawah.
There are only 3 recorded
there are only 3 or 2 2 explicitly
recorded Jummahs during the lifetime of the prophet
Sallallahu Alaihi Wasallam. 1 is in Madina and
one is
in, in in this
place in the eastern part of the Arabian
Peninsula.
We can assume that the master of the
Haram and
also had
Jum'ah. I don't recall, like through the reading
the Sahai Sittah. It doesn't mean that I'm
not saying this definitively, but I personally
don't recall that recall any mention of Jumaa
in Makkabu Kalama, but we can safely assume
that it was also established there as well
during the life of the prophet
So this thing about like having like Jum'ah
in every closet and in the hospital and
in this place and that place, all these
other places.
I don't I I, you know, I don't
see a precedent for it. You know? If
you're in the hospital and you're working rotations
and, like, if you're not there, people are
gonna die. And Jawan's not far beyond you.
But to break the Jawan necessarily is not
this is my fatwa. Maybe someone else will
give you a different fatwa so we're not
busting chops or, like, whatever, saying that they're
completely wrong or whatever. But my understanding as
as far as my studies are concerned, is
the intention of Jumu'ah is that there should
be 1 Jumu'ah.
It's the place where everyone gathers, in a
city. So,
a place where everyone gathers,
in a city. So,
keep it short and sweet.
Inshallah. Exactly.
So
back to back to what we were saying
is that this this sheikh is from there.
He's a have the Shafi'i Madhub, and a
very learned person. One of the interests that
he has is
is,
archaeological.
And,
that interest is because many of the the
the heritage sites of Islam are kind of
being done over because of rapid expansion or
or or whatever, you know, rebuilding or whatever.
There there are a lot of archeological sites
that
or with the Quran.
Like places where where where ayaat are revealed
and things like that. That are being like
bulldozed, paved over, wells are being filled with
concrete, etcetera, etcetera.
So one of the things that he did
was he
he actually has, like,
an app that has the GPS coordinates of,
like, this is where this IO is revealed.
This is where this,
you know, Iowa is revealed. This is where
this incident happened. This is where that incident
happened. You may go there and it's just
a parking lot. So at least if the
locations that are passed down through tradition are
preserved, if in the future someone has a
good sense to, like, actually
preserve those
sites, they can
excavate them with, you know, carefully and find
whatever is still there to be found and
whatever knowledge can be taken from those places.
And,
at least to know preserve where those places
are because this is also type of tafsir
of the Quran to know where an ayah
is revealed. This is also part of the
tafsir
of the Quran itself, one of the branches
of Quranic, learning.
And one of the branches of the learning
of the sunnah is to know where certain
things happen in the life of the prophet
sallallahu alaihi wa sallam. So he also he
also mapped out the
the the route of the Hijra.
And, he also has a thing, like, where
he maps out, like, they used to have
markers,
milestones.
Milestone markers
in Jahiliya
for the routes to
to Syria from and
the routes to Yemen and the routes to
different places. And so he goes and looks
for them and he'll sometimes find them actually.
They'll excavate, they'll dig, and they'll find the
actual marker, milestone marker from Jahiliya and they'll
take a picture of it and they'll map
the GPS coordinate of it, and things like
that. Where the different camel stops, where the
halts were.
And that's really good because it helps you
have get have, like, a, empirical way of
measuring
how long the the the measurements are.
Is the mile actually the same as the
the imperial mile, etcetera?
And so he has I think he was
he was working when I met him. He
was several years ago, he was working on
a book, and I think the book has
been released.
The book has been released and something that
you can purchase and maybe it's actually kind
of expensive, not necessarily because he's making money
or he's a I assume he's a relatively
wealthy person, but,
just because because the pictures and it's like
a kind of a nice book to to
to to release. I don't know what the
exact name of it is, but his name
is Abdullah Al Qadi,
spelled with a k instead of with a
q.
I don't know. I don't think it's the
address of the Quran. I think it's something
else. I think that book is more specifically
with the the route of the Hijra or
something like that. And he does it every
year. He'll walk that route back and forth.
He says people ask to walk it with
me. He said, I look at them. Are
they in shape or not? If you're not
in, like, complete shape, I don't allow them
to come with because it's not it's very
difficult to to it's a very difficult
route to walk. And anyway, so he told
me the reason I tell you all this
is that this is something that, I'm gonna
share that you may not find in other
books or whatever. Why am I sharing it?
He told me I had asked him because
he gave this presentation,
and I attended it. And I asked him,
he said, it says in the books of
when the prophet sallallahu alaihi wasallam entered
he would enter from the high road,
and when he would leave, you would leave
from the low road. And when I go
to
I ask the people, they have no idea
what what any of that means, you know?
And, I asked about the place names that
are mentioned in the author, right, that you
would enter from and leave from.
Right?
And they don't know what it is. And
to make it even more confusing, there's actually
a neighborhood in Makkamukarama called Kuday, which is
neither Kida nor Kudan. It sounds like both
of them. So,
because the is with the tanween, it's not
with the nun. Right? So it could be
either of them.
And so he explained to me, he said
that
from my work,
what I found is everything, right,
whenever there's a reference to something being down,
it always
is on the west. And whenever there's a
reference for something being high, it's the east.
So the high road is the the eastern
road and the low road is the west
that he that he entered from the high
from the high,
pass. Because is like at the bottom of
a bowl, like a mountain valley. Right? And
so the problem is you have to go
up. When you leave the hamashul haram, every
direction you go is up. So what does
it mean to leave come from the high
road and leave from the whole low road?
And so he said that he said that
he said, I'm absolutely convinced that that from
from, you know, seeing this, like, in, like,
a careful study of
the battle site of Badr and Uhud and
all these. Wherever there's a the Quran and
the aforementioned something high,
the archaeology always shows that it's from the
east and where wherever it's the low road,
it always means the west. So this is
a istilah. It's a kind of a,
this is like the way that they used
to see east and west in those days
and it seems to that usage seems to
have been lost amongst people.
So we may just have to stop here
InshaAllah.