Hamzah Wald Maqbul – Riyd alSlihn Deeds By Which Sins Are Erased Ranks Raised Ribt 10112018
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The speaker discusses the importance of not missing a spot in deen and striving to make the best way possible. They emphasize the importance of forgiveness and the potential for forgiveness to boost chances of obtaining a major sin. The use of the prophet's statement of forgiveness and the importance of forgiveness in actions of individuals is emphasized. The importance of objectivity and rationality is emphasized, and the need for people to consider their actions when they are considered Christian is emphasized. The conversation also touches on the holy spirit and the importance of not losing faith in the church and the church's language.
AI: Summary ©
Muslim.
So hadith,
narrated by Amir Munin said,
who
said that the messenger
of Allah said,
whoever
whoever,
makes
that that person perfects his.
Literally, he made their he made that person
made their beautiful.
And,
obviously,
the verb. The the the gerund or the
infinitive form, the of it is is.
And what does ihsan mean? It means,
in the in the context of deen,
one of the meanings is what and, that
the prophet gave
is to worship Allah
as if you see him.
And if you if you don't see him,
then at least to know that he sees
you,
which means that a person should be meticulous
with regards to
with regards to making their their wudu that
they painted on their limbs,
carefully and they pay attention to what they're
doing.
And that's something people don't do anymore
and that's why they don't feel spirituality in
their.
Rather
is described in the hadith
of
the
prophet
as, literally like painting that you paint the
onto your limbs.
And so, like, if you're painting a wall
and you miss a spot, then that becomes
conspicuous.
So hadith of the prophet
that, may curse beyond the the the heels
from the fire. Why? Because that's a place
where people oftentimes miss, and they're not careful
in order to rub their
heels until the water enters into the fissures
and into
the dry spots.
And these are small examples of how a
person should make
with their. Although the bare minimum a person,
if they wash their face and they wash
their arms with fingertips
to the, to the elbows,
If they,
if they,
wash their
their,
they wipe their head
and they wash their feet,
and they skip all the sunan, the wudu
is legally valid.
The is legally valid.
Legal validity,
except for an extenuating
circumstances is a prerequisite
to exception
or is to acceptance I should say, of
a an act.
So if you're able to do something in
a legally valid way,
and you don't,
this is itself a no a
a a guarantee to you that the act
is not going to be accepted,
at least through the regular mechanism of acceptance.
However,
just because you do something in a legally
valid way,
doesn't mean the opposite that it it is
going to be accepted.
Rather
in Allah doesn't accept from anyone except for
those who fear him. So a person should
strive to do,
their wudu the the the the the the
best way
the best way that they can.
And,
so
the messenger of Allah
said, whoever makes and they made their beautifully.
They make it properly instead of just splashing
water around and wasting it.
That that person's
sins.
Is the word.
It's not
The Jamahag is.
Mhmm.
Is the Jamahag
is
the.
And is a mistake.
Are are what?
Are sins.
And they they share the same they share
the same,
they share the same root.
That that person, when they make the even
the sins that are hiding underneath the
the the nails,
They'll they'll come out with the water of
wool.
And it's a hadith of
said that, I saw the Messenger of Allah
Sallallahu Alaihi Wa Salam,
making wudu like the wudu I'm making right
now in front of you.
Again, you know, there's a discussion that we
we talked about at the beginning of Darce
last week, which is
Sahaba between them, there's a issue of that
oftentimes they'll relate things about the prophet
that they heard from another Sahabi.
And they may not even mention that they
heard it from another they may just may
say that the prophet said this,
or it comes from the prophet
that he said this or he did this.
So when they say, I heard
the prophet
say
or I saw the prophet
do.
This is a
an this is a an increase in takid
and emphasis.
They said, I saw the messenger of Allah
salallahu alaihi wa sallam.
He made wudu just like this wudu I'm
making right now. And then he said, 'Whoever
made wudu like this,
that person, all of their sins will be
forgiven.'
And
the
the prayer itself
and their,
having walked to the Masjid, all of that
will be just extra credit. It'll be nafila.
Right?
Means what?
Means extra.
It means extra on top of on top
of what a person wants. Why? Because the
salat has a forgiveness from sins, and it
has a reward with it. He said that
the forgiveness you all already have gotten it
out of the way with your,
and the extra reward is,
is on top of that. Now these 2
Hadith narrated by Sayna Uthman bin Afan
and who the question comes up. Right? There
is the description of in in in many
that the person when he washes their his
hands,
the sins of the hands,
fall away. And when they wash their face,
the sins of the face and the eyes
wash away and they whatever, etcetera, etcetera, the
feet. The question is what about the rest
of the body?
And so the the the the commentators of
hadith, they say that
that these
2 hadith, they show that if a person
wants the entire sin to be,
cleansed from them,
then they have to
the or the then that's the hikmah of
the
of the prophetic.
That certain things like washing your hands 3
times before
starting the, you know, before starting the rest
of the.
Or for example,
saying
before starting the
or the duas after the
or the wiping of the ears,
outside and inside,
or doing things 3 times rather than doing
them once or twice.
All of these things, what do they do
is that the the cumulative effect of them
is that they will purge the effect of
sin from a person.
Now,
again, the standard disclaimer that the will write
is what?
Is that this is the minor sins,
meaning those sins in which there is no,
specific threat or emphasis,
threat of punishment or emphasis with regards to
the evil of which indeed,
in the Kitab al Sunnah. So a major
sin would be something like murder or
transacting ruba or lying or something like that.
But there are a number of acts of
disobedience that are sins against Allah
They may not be explicitly mentioned or they're
mentioned maybe there, but it's not
given with emphasis. This is the difference between
kaba'il and sahar. This is the usuli difference,
like the technical difference between major sins and
minor sins.
And so the the are very, the
especially are very quick to point out that
whenever you see these types of,
you know, promises that all sins are forgiven
from, like, from Jummah to Jummah and Ramban
to Ramban,
etcetera etcetera for making a little bit their
minor sins.
Why? Because the major sins require repentance.
However, I would add that that even those
major sins that a person repents for,
the mere mention, forgiveness,
should bolster
the chances, if not
clinch,
the the the the validity of the repentance
for those things. But this is the hikmah
of doing the the the prophetic,
rather than nitpicking from a legalistic perspective what
is
far than just doing that, and what's a
sunnah omitting it. That if a person looks
descriptively at
the entire wudu from beginning to end, how
Rasool Allah sallallahu alaihi wa sallam did it,
This is the benefit of of of doing
the entire package. And this is something very
important because oftentimes
when people are children,
they're taught a certain way, a very particular
way of making.
And so they grew up because of their
lack of education and thinking that this is
the only way of making.
And then later on, they take a a
fit class when they're in MSA, and then
then they become very smart. And then they
say, oh, you know, our backwards,
teacher that taught us when we were kids,
you know, made us do all this other
stuff, and I don't have to, like, x
y z. You know? The I don't have
to x y z, it may come in
handy, like, for example, if you're in an
airplane or, you know, you know, in some
sort of constrained circumstance.
But what happens if you teach a kid
you don't have to do this, you don't
have to do that from the get go.
Are they gonna make a habit out of
it? No. And the Sahaba, radiAllahu anhu, one
of the reasons people, you know, they're going,
I'm just Muslim. Right? I'm not Maliki. I'm
just Muslim. Right? One of the reasons and
they'll go Sahaba. What did they follow? One
of the reasons is they didn't used to
they didn't used to approach the sharia,
like, from this nitpicky
point of view, like a legal scholar will.
Rather, the Sharia was a tool to obtain
the
the rida of Allah Ta'ala.
And the best way of doing that is
to do things according to the sunnah of
the prophet
So you'll see many issues.
You know, the will say you have to
just, you know, 2 fingers or 3 fingers
worth of head, you know, the head you
have to wipe. And the Maliki said, no.
You have to wipe the entire head. And
the Hanafi said, no. You have to wipe
a quarter or a third of the head,
etcetera. You'll see these differences of opinion. But,
like, what practically, what does it mean?
It's the same thing. Just wipe your head.
It's a sunnah.
Why? Because the person Rasulullah Sallallahu Alaihi Wasallam
said to say, no Uthman bin Afan, say,
I saw him make wudu, and then afterward
he said to him, whoever makes this wudu
of mine, that person, they'll all their sins
will be forgiven,
and the salat on top of it and
the
walking to and from the masjid will be
what? It'll just be extra on top of
on top of all of that.
And so these are all
These are all adkar. And the thing is
that,
you know, even though the time and place
we live in right now is not like
that, from context we live in right now
is not like that,
now,
you know, the the current in thing to
do is,
that every hadith is narrated by a liar,
and every book is miscompiled,
and every,
you know,
every, you know, eye of the Quran has
been misinterpreted,
and every scholar is an abuser, and every,
you know, hadith is and every this is
this and every that is that to the
point where people
apply. You know, it's good. It's objectivity is
good. Using common sense is good. I'm the
biggest fan of all of that. But when
your objectivity comes to a point where
you scrutinize,
everything,
to the point where there's no longer any
useful information in the world,
you will go through the hadith of the
prophet and you'll go through
the kitab and sunnah and the fiqh and
all of these the apti that was a
fine tooth comb to the point where any
smallest thing will cause you to throw something
away.
Your car also could break down on the
way to work. Stop driving it. You know,
the money
you know, your job could you know, the
your employer, you know, might,
collapse, so stop going to work.
Your home, you know, termites might even it
might collapse, so don't live in it.
You're you know, all of these types of
things. This is this is this is, and
it masquerades around as objectivity or rationality, but,
really, it's quite irrational, and it's very subjective
and it's very imbalanced.
And the reason why it appeals to some
like, for example, I'll give you an example.
Right?
When I when I just got married,
I stayed with my in laws for some
time, and so,
there was there was a lamp, you know,
like this lamp over here, the stand lamps,
on one side of the bed. And so,
my wife's niece,
she said to my wife, she said she
said,
don't don't don't sleep on the side because
the lamp might fall on you.
And so,
my, you know, my wife says
says, well, what if my, you know, what
if what if your halu sleeps on this
side? What then?
She says, don't worry. If he falls on
him, we'll take him to the hospital. Right?
Which is funny. It's cute because it's a
little kid. Right? It's her, like, whatever concern
for her aunt. That's fine. Right? But,
what is it? You know, what's good for
the goose is good for the gander? The
the the fault in the in the logic
is what?
Is that it betrays that there's a doubt,
which is it was just just just she
was just a kid at the time. That's
fine. But the idea is that if that's
the way your dean is, right, like the,
you know, as if the, you know,
the dunya, keep it away because the lamp
might fall on it. Whereas, if the dean
falls the lamp falls and the dean will
just take it to the hospital. This this
type of, like, double standard itself is
what? It's a sign you don't even it's
a sign that that there's some
aid or some sort of defect in the
in the in the belief. And if the
belief is not worth believing, then why believe
it? Just stop wasting your time.
Stop stop wasting your time.
But if you believe in it, then do
yourself a favor
and,
so that you can benefit from your iman,
this world and the hereafter,
implement it properly.
Because
just faking it, it's not gonna help you
on the
Right? There's a,
you know, Allah Subhanahu Wa Ta'ala, one of
the things that will happen on the day
of judgment
is that people will make in front of
Allah. The Muslims will make in front of
Allah
that the will find themselves unable to do
so.
And because of that, they'll be they'll be
shown to the angels that who are they,
and angels will weed them and pick them
out
from the,
from from the gathering of people. Meaning what?
You feel you fool people in this world.
Right? I just, I I I wrote a,
I wrote a paper recently
in which,
I mentioned there's a hadith. It's narrated in
Muslim,
and it's narrated by Imam Ahmad, and it's
narrated in the as well. That 2 people
came all the way from Hadramaut,
which is the eastern part of the modern
country of Yemen,
and,
from 2 different from 2 different tribes.
And, they disputed with one another about a
piece of land,
And so one of them said that Hadar
Hamid and Kindi, they they argued with one
another in front of the prophet
in the in the setting of a court.
So Hadar Amin said that this Kindi took
my the land that I inherited from my
father by force.
And the Kindi says, well, I I own
the land and I work it, and he's
just making up a false claim,
with regards to the land.
And, Rasulullah
asked, do you have any proof that you
own the
land or that your father owned the land
and he willed it to you?
And he says, no. I don't have any
material proof. There's no paperwork or whatever.
I don't have paperwork. Right? It's not like
First American Title Company has, like, their, like,
whatever late antiquity,
Arabian Peninsula division that they're keeping these records.
And so,
he he then this is standard procedure
that the the that the the accuser,
right, the possession is a is a is
a sign that that that that the ownership
is lawful.
If there's a dispute with it, then the
accuser has to produce proof.
If the accuser cannot produce proof, then the
the the accused is is is asked to
swear an oath,
saying that their possession is correct.
And,
then the if, you know, if that's what
it comes down to, then the, accused, if
they swear the oath, then the matter is
considered adjudicated. It's done. And so what happens
is Rasulullah
asked, do you have any any proof? He
said, I don't have any material proof. Then
he says to the kin, he says, come
forth and swear an oath that this is
your land.
And, hadar me interrupts, he interjects.
He says,
this is such a man. He doesn't care.
In order to eat and consume my property,
he'll swear an oath on anything he has.
He doesn't fear Allah with regards to these
things. So say whatever you tell him to
say, and that'll be it. It'll be done.
How can you judge in in in in
in his favor?
And
the messenger of Allah,
he says, I'm sorry. This is the way
the procedure works.
And, the Kindi comes forward to to swear
his oath, and the messenger of Allah what
did he say? He said he said
he said that,
if one of you
was to swear an oath
wrongfully and,
in order to unlawfully consume the
the the the property of his brother,
will not even look at them on the
day
literally turn turn away from them on the
day of judgment.
And so the hadith
see see the, you know, the the over
here. The meaning of the
is, is what
is that will not honor that person. Allah
will dishonor that person, disgrace them. And another
narration, this is the first narration is the
narration of
one of the early,
converts to Islam.
In the narration of Ash'aath bin Qais, the
messenger of Allah said that Allah will
raise that person on the day of judgment.
As a leper. You know, when they're resurrected,
they'll be
raised as a as a leper.
And,
in another in another narration,
it's mentioned that
that, that or sorry. In this narration of
Ash'a'ath al Qais, that that that land that's
been misappropriated,
all of it, not not just the surface
of it, but all of it through the
7 earths
will be tied around their neck. Meaning, it
will be a burden that they have to
carry,
on that day.
The the burden of it will be will
be borne by them.
7 Earths means what? Means the entire universe.
Because and our our are are, like, relative
directions. So
if we're, like if this
if this universe we're in is a sphere,
then the second
the second, is like a concentric sphere, but
it's much bigger.
And so if you point in one direction,
it's the heaven and the other direction is
the earth, but in either direction, you'll cross
7 barriers.
So meaning what? That that that that that
that that that earth that's been misappropriated,
it will run through the depth of the
entire creation,
and that that weight will be placed on
you.
And,
in
another,
in another narration,
the messenger of
said that this is the.
This is the the outward evidence that I
rule by. And I don't know which one
of you is telling the truth
and which one of you is lying. And
so if one of you uses this,
system
in order to
in order
to
in order to get one over on your
brother.
You know, you're using the system purposely in
order to what?
Just just
just misappropriate some something from somebody else.
Then know that what I'm giving you is
not your land or what whatever your material
benefit that you're gaining out of. Rather, I'm
breaking off a piece of Jahannam and handing
it to you.
And, that's not something that somebody
that somebody wants to take.
But at any rate,
the point
that we were talking about, and I just
thought about the rest of the solace on
giving
in this case, and it's, like, distracted me
from
from why I brought this this point up,
in the first place.
But the idea is that, at any the
outward and legalistic
understanding. Yeah. What ended up happening in the
case?
Yeah. So what ended up happening in the
case in the narration of Ashok Middle places
that the the the Kendi actually said, that's
fine. I'm not gonna I I forego my
claim. He gave up the land and gave
it back to the. And,
reward him.
But the the idea the idea is that,
the, you know,
legalistic approach to everything is not everything.
The wuhu, all of these things. Legalistic approach
is not everything. Rather, the law
defines certain boundaries that we don't cross.
And because,
things that are spiritual and things that reside
inside the heart, they're not always clear, you
know, what the boundaries are.
So in order for a person to get,
like, a approximate idea with regards to,
their conduct, you know, the law is useful
for that. But, like, if you're gonna look
at the if you're gonna even we'll do
it right. If you're gonna look at it
through that, you're really cheating yourself out of
the,
you know, cheating yourself out of a great
benefit,
by by looking at things legalistically.
Muslim.
So,
Abu Hurair, he
said that the messenger of Allah
said,
when this Muslim slave,
and,
there's a
doubt from the narrator
whether he said Muslim slave or Muslim slave,
that the Muslim slave or the believing slave
washes his face.
The sins of the face
will
leave with the with the with the last
drop of with with the water leaving or
with the last drop of water leaving,
including
every haram thing that,
that person's two eyes,
looked at,
which by the way is,
a great blessing because the eyes look at
very haram things nowadays.
Except for those few people who Allah has
a special rahman.
And, when
the hands are, when when a person that
washes their hands,
the sins of the hands,
the sins of the hands are grasped,
will leave with the with the with the
leaving of water or with the leaving of
the last drop of water.
And when a a person washes their feet,
the since
that the feet
walk toward
will leave with the water or with the
last drop of water. Again, this is a
shock of, this is the doubt from the
narrator.
And notice that there there there's not really
qualitative difference in meaning between these things, but
the narrators used to mention these things out
of fear of being
guilty of lying against Allah and his Rasool,
Sallallahu alaihi wa sallam.
And the people who will be scrupulous about
these things are not gonna be unscrupulous
about other more major things in which the
meanings,
may change or or legal implications
may be,
may be
impacted,
with regards to hadith.
And the person will do all of this
until what? They leave
purified, of sin.
And it's narrated by,
it's narrated by Muslim.
Muslim.
So,
narrated also by.
It's a, it's a hadith,
narrated by a number it's narrated by a
number of, of different narrators, not just
another a number of different, Hadith collections, not
just Muslim,
that the Messenger of Allah salallahu alaihi wa
sallam once visited,
visited the graveyard.
This is also to visit the graves of
those who have deceased,
because it reminds a person of death, and
their prayers for those people also benefit them.
Benefit the dead, the deceased, and they're also
an act of piety.
And the messenger of Allah
also used to do it. And the person
who visits the graves of the of the
generality of the Muslims, that person will benefit
them with their
with their prayers. And the person who visits
the graves of the pious also, this is
a a a good deed.
And that the messenger of Allah, he
said,
He said,
abode of,
the believing people.
He says,
we'll catch up with you.
Meaning what? That we, the living, will also
enter our graves one day soon.
He
he and then he mentioned a
a a a a a feeling that he
had that he said, I I would have
loved to have been able to see our
brothers.
Meaning what?
To see our brothers. And him saying that
meant what? That just like just like the
he showed his salam and his connection
with those who had passed. He's now saying,
I wish I that I I could have
seen,
that we could have seen our brothers, meaning
what those people who haven't come yet.
And so,
the Sahaba who were with him
they said,
Are we not your are are we not
your brothers?
And he said,
you are my companions.
Meaning what?
Not only are you my brothers, you're my
companions as well. Meaning that you're you're you're
like the
the the the elect and select
from, amongst those who carry the the the
brother brotherhood of the prophet
Rather,
he says that
the the brothers I speak of are those
who have, not yet come.
And so they asked him, so
how will you know? How will you recognize
those who haven't come from your yet,
You Rasoolullah? On the day of judgment,
how will you know that these people are
part of your versus
versus others?
And,
he said,
he said that have you not seen,
that, if a person has
a a a a a horse,
which is,
white in color
and,
and and and clean, shining in its in
its in its in its cleanliness, meaning it's
been cleaned and washed and
scrubbed,
to the point where it's bright, that if
it's
amongst even a herd of
black horses,
Will the person not know his horse?
And the,
the analogy of a horse is interesting because
the the is the
it was the most beloved and prized of
the property of the Arabs.
It's the most beloved and prized of the
property of the Arabs.
He he, they said,
on whom they said, indeed, a a person
would be able to it's very easy that
they could be able to,
recognize their
their their their white and shining, and clean
horse, amongst the,
amongst the herd
of black horses.
He
said indeed they will come
bright and shining and and clean,
and clean, polished,
from,
from the effect of,
and I will be there waiting for them
at the at the held at my drinking
place,
Yomotiyama.
And it's in hadith narrated by Muslim,
meaning that he'll see he'll see the effects
of the, and it will distinguish them from
other people.
And so this is a message for,
our brothers and sisters who are at work
or in school,
and they're, like, embarrassed to, like, you know,
like, get caught making in front of other
people. Why? Because it makes them look different.
One day your will make you look different,
and that's gonna be a good thing.
There's not gonna be anything bad about it.
In fact, people will be proud of that.
It will be a source of happiness for
them,
on that day.
So,
this is this is this is a reason
why they should not worry so much about
weird looks and things like that. I've I
don't know. I have this, like, weird thing
about me,
that
I just attract, like,
weird people, like,
need
to cause problems.
And I I I assure you, although
although it's like times, it's also something from
my side. Mostly, it's not
mostly, it's not intentional.
So, I think were you still an MSA
back then?
There was a MSA UIC called me,
to give a talk. I had my jaban,
and I had my turban on, and my
my my tablet. So I made Google in
the in the, like, whatever student union building.
And Kopp was like
you know, after I'm done when I walked
out, he was like he was like, you
washing your feet in the sink? I'm like,
yeah.
And, he's like, you can't do that here,
and, you know, you know, why are you
on campus? And I this and that. And,
I'm like I'm like, look,
it's first amendment freedom of religion. I didn't
break anything. I didn't cause a mess or
anything. I can make wiggle room. I go,
unless your uncle owns this campus,
I suggest you stop bothering me. And, and
they're like, well, we could arrest you. You
have no right to be on this campus.
Like, well, I'm invited from a student group.
I don't I don't I don't the thing
is one thing, you shouldn't be unnecessarily rude
to people, but at the same time,
I'm not I'm not one to take this
from people that they they look at you
and think you're a foreigner and be like,
well, you know, this is not your country,
like, type of attitude.
The only people
comply with stuff like that are people who
are actually not from here. So I think
in the long run, it's actually not very
useful attitude to have. But,
you know, the the guy threatened to arrest
me. And so I said I looked at
him. And, you know, these guys probably thought
I don't know English. They wanted before, like,
this
this thing happened.
And, I'm like, I'm like, go ahead. Arrest
me. Get your cops out and arrest me
right now. I know about 7 lawyers who
would, like, fight fight with each other for
the honors
suing you. So let's see where this goes.
Make my day. And so the guy was
actually, like, reaching for his cuffs. His partner
pulled him back. He's like, okay, sir. We
don't want any trouble and everything. You just
leave know. And,
and why? Because he realized that yeah.
That's what so what what's gonna happen? Nothing
happened. Right? Nothing happened.
And this this has happened a couple of
times. Like, it happened in the airport.
You know, there was a a gentleman who
was,
you know, cleaning. And the thing is we
also we have to make things easy for
other people as well. You can't just make
woo hoo and, like, spill, like, 5 gallons
of water all over the place and, you
know, like, splash the guy next to you
and say, you know, clean clean up after
yourself, clean up if there's water on the
floor, try to use, like one of the
benefits of, like, using as little water as
possible is that there's as little splashing as,
you know you know, as necessary, and it's
easier to clean up, etcetera, etcetera.
But, like, you know, despite that, you know,
sir, you can't open you can't wash your
you can't wash your feet in the sink.
I'm like, yeah.
Your uncle owns the airport? He's like, no.
This is it's just people who wash their
face in the sink. I go, dude, people
wash their hands after wiping themselves after, you
know,
defecation.
Tell me, you know, tell me, my foot
is my foot cleaner or is,
is, you know, is that that cleaner, you
know. And he's like, no, sir. You can't
do it. I go, look,
I have a flight to catch. You're welcome
to call the cops. If you want, you're
welcome to call the cops on me I
did anything wrong. Otherwise, I would fight to
catch. But, you know, don't think that don't
think that, you know,
that people are gonna, like, you know, think
of you as a hero just because you,
you know, you call the cops on the
brown guy. And, oh, it's not about that
and this and that and all of these.
Okay. Whatever. They're just, like, gotta move on.
It's not it's not harming anybody.
The Bill O'Reilly and these types of people,
they make, like, a really big deal out
of, like, these types of things. It doesn't
harm anybody.
If you do it properly, if you do
it correctly, it doesn't harm anybody.
And,
you know, out out of years years of
making Google in public places, I only count
maybe 2 or 3 times,
that that that anyone's ever made any
even said anything about it. And out of
them, never caused any sort of
you know, you know, you know, you should,
you know, don't make and
you know, you know, you know, you should,
you know, don't make wudu in public. Why?
Because, you know, dawah.
That's, you know, I that that type of
logic doesn't make any sense to me. Like,
people are gonna hate Islam if they actually
find out what Islam really is, which is
what it's, like, making wudu.
So I I I don't with all due
respect to people, and I I get that
maybe people have good intentions, but I I
I find the line of reason to be
somewhat faulty.
And,
you know,
the idea is, look, there are a lot
of people who are gonna see what Islam
is, and they're they're not gonna like it.
How are you gonna make such a good
dawah that the prophet sallallahu alaihi wa sallam,
you know,
Abu Jahal and, Abu Lahab didn't accept Islam
at his hands, but you're gonna you're gonna
be so good that, like, everyone's gonna love
Islam when you do it, when you have
used, quote unquote, and the whole time.
Is a thing. Right? But and,
doesn't mean that, like, you literally, like,
made out Islam
by, like, object obfuscating what Islam really is.
That's not that's that's with all due respect
to the people who practice that, that's a
that's a misunderstanding.
So
yeah. Just like you're known for your wudu
in this world, you'll be known for your
wudu in the hereafter.
And that's how the messenger of Allah
will will know to
expect you,
and he will see you, and he will
receive you at the held. And for those,
who
Prophet
sallallahu alaihi wa sallam,
and it is extremely large and has pictures
around it, numerous like the stars.
And, whoever comes to it, from this ummah
will be allowed to drink from it, and
its drink is whiter than milk and sweeter
than honey. Whoever drinks from it will never
thirst ever again. If that's true, then is
are they gonna go to jahannam?
No. Meaning, it will inoculate that person from
the terrors of the the the the day
of judgment,
and it will it will be a sign
that that person will make it on that
day and not enter into the into the
hellfire. And the angels will drive away certain
people from this Umma,
that are not worthy to drink from it.
May Allah not make us from amongst them.
It's a really beautiful hadith.
All of you guys, will one day,
you know, open your own social media accounts
with pictures of yourself standing behind a lectern
with a mic in your face, and be
the big next, you know,
YouTube star,
preacher and speaker, and you'll have a a
little thing in your profile saying,
for speaking inquiries, you know,
[email protected]
or whatever,
and, you know, you'll have your standard speaking
agreement laid out with your preferred honorarium and,
you know, the demand for a bowl of
M and M's with the color that you
don't like already removed,
etcetera.
So for when that that dream comes true,
you know, this is a this is a
good hadith, you know, if you're gonna do
it anyway,
with all the perils and problems they have,
you may as well actually have a good
talk.
And for all the stupid nonsense type of
things that people talk about nowadays,
This is something that's what this is the
bread and butter of Islam.
And if if if this topic is not
good enough for you, I guess you could
just leave the amateurs to talk about it.
Talked about
it. It's important.
It's something that that that that we need
reminding of,
and there's a lot more than most people
think about.
But the messenger of Allah
he said, shall I not inform you
to, that which will,
that which Allah will,
erase
sins because of,
and that which Allah ta'ala raise ranks because
of.
And the sahaba radiAllahu anhu said,
indeed, o messenger of Allah.
He said, to paint the
on the limbs
even when it's even even
in in times of difficulty.
And so, generally, the the commentators,
of the hadith, they mentioned that, like, it
means, like, making will do in the extreme
cold.
And I've done that before. I went to
in Lahore.
Lahore, the the the low temperature in the
winter, like, hovers literally, like, a degree above
freezing,
which is nothing compared to negative 20. But,
like, when you don't actually have, like, a
heater and an insulated house, it's really cold.
I remember one time in the, I I
I, somebody took my blanket,
and I was like, oh, I'm gonna be
Sufi. I'm gonna be, like, you know, like,
the the loving
the loving,
you know,
protector of God's creation and all of this
other stuff.
And,
that was, one of the one of the
times keeping it real went wrong.
So,
I I I had my
my my thin shawl, and I spread it,
and I just went to sleep with the
thin shawl.
You know, 37 degrees is not thin shawl
ain't gonna cut it.
So,
I went to when I fell asleep, I
woke up literally at, like, about 1:30 in
the morning,
and convulsing,
involuntarily,
and just completely freezing cold.
And,
you know, I think that it's probably good
the body did that because of, you know,
whatever. It's better than dying and stuff.
So,
convulsing involuntarily
and, like like, you know how they have,
like, in cartoons, like, your teeth are chattering,
like, literally that was that was happening. So
I got up and I just started, like,
walking really fast,
you know, for a good 10, 15 minutes
just to get the,
just to get, you know, some blood flowing.
And,
and then and then,
all the while, not trying to wake anybody
up.
And so,
one of the masha'ik actually woke up,
and he's like he's like, what are you
doing?
And I'm like, see if someone took my
blanket, and I tried sleeping without a blanket.
And,
and now I'm really cold.
And he's just like, here, there's a extra
heater, and the thing turn on the heater,
and, you know, like,
next time, go find your blanket, you know,
like and tell people to get their own
blanket. Because, you know, the Hanqah, there's a
system for it. It's not like, you
know, there's a system you go check-in, and
then you'll be assigned a pillow and a
blanket. And someone just didn't wanna, you know,
go through the system, and so they they
just jacked mine. And so, I got a
I got a lesson in, like,
not trying to not trying to not not
not trying to act like more spiritual than
I really am, which brings us to another
lesson, which is when a person reads about
reads about spirituality and the exploits and the
great deeds, and the great character of those
who came before us. Person's like, that's amazing.
I wanna do that.
Real the the real practice of of of
of of of of of of does,
lead the person to very quickly
realize how far away that is
and, and be a little bit more humble
in, like, their concept
and their understanding of themselves. And someone literally
asked me this just the other day through
social media and things like that. I feel
like I I feel like this is my
position in life
that people, they they they'll take with other
and,
like, you know,
sign up for their their program and and
and and donations and whatnot. But then when
they actually have questions about their own tarbia,
they're too afraid to ask their own shift
because they don't they wanna, you know, front
like they're all pipes in front of their
own chef, so they'll ask me.
And which is fine.
No problem.
The the,
so one of the questions I got from
one of the somebody else's pipe reads is,
so what does it mean that a person,
you
know, a person, like, you know, like, knowledge
of the knowledge of the path is in
knowing yourself? What does that mean? You know?
And so I said, yeah. All it means
is that, like, if you sincerely strive to
take up this path, Allah will show you
what what what your strengths are and, and
what your weaknesses are. And then when you're
armed with that knowledge, then when you try
again, you And then when you're armed with
that knowledge, then when you try again, you'll
do better at it. And as long as
a person keeps trying, will show
them
more and more and reveal more and more
about themselves and about the universe to them.
And the only limit is that is that
when you stop trying.
When you stop trying, when you're like, oh,
my, I made it. I've become, like, good
or whatever,
or uncomfortable with where I am, that's where
that door will shut for them. And, the
person who keeps striving it's hard it's hard
to keep striving.
That's why, you know, a person may say,
like, oh, Allah, purify our
purify us, you know, and make us pure.
And the person who's actually gotten, like, you
know,
beat beaten like a carpet and hung out
to dry,
They're, like, a little scared to ask a
lot of purifiers because they know it's not
it's not always fun.
When you get to that, then, you know,
because this person have you know, this person
is somewhat acquainted with this process.
And until, you know, people think that, oh,
I'm gonna make this du'an wake up in
the middle of the night and, like, you
know,
read the Hajj and then see dreams about
the angels and 7 heavens and Medina and
all this other stuff.
And tell them, you know, that this person
is not.
They haven't really they haven't really walked forward
yet. The humility they impart to. So at
any rate,
we were talking about being wubu in the
cult. This is generally what what what the
ulama,
the first thing that they mentioned in terms
of the of the meaning of this,
of this of this hadith.
And, you know, lo and behold, right,
It's literally the only, the only
the only example that's given in in this
commentary that we're reading from. But,
you know, this is
a commentary on the Raul Sahin written by
Mohammed
bin
Alaa
and Sadeghi Al Makki who by all accounts
of the great wadi of Allah and the
great alim.
He's a student of
Hafiz ibn Hajj
al Haytami,
the great Muhatek
after Imam Nawi of the Shafter Imam Hadid,
and, the great Muhaddith.
And he's a classmate of,
contemporary.
He,
it's said about him that,
that, he once was gonna make of Sahih
Bukhari,
the reading of Sahih Bukhari in,
Makmur Karama, and he asked this one of
the students, will you be there for the
khatam? He said, Sheikh, I'd love to be
there, but my heart is
my heart is
ruined by the desire to visit Rasool Allah,
Sallallahu Alaihi. Sometimes I'm gonna go to Madinah,
so I won't be there for your khatam.
So go inshallah,
you know,
you know, you benefit.
So what happens, David comes, the student is
there.
And so the Sheikh asked him, I thought
you're going to Medina. I thought you you
had shulked and longing to visit Rasulullah
He said that I saw him at night
in my dreams
that I'm going to Madina and Rasulullah is
coming toward Makkah. And I asked him, you
Rasulullah, what are you doing? I'm going to
visit you. Why are you going to Makkah
Mukarama? He says that I don't wanna miss
the khatam of ibn Allan.
So
so, you know, so so he decided I
in light of that dream, he decided to
stick around
So these hadiths mean something to him. If
you're like master Muhadith whose khatams are at
least in the in in the world of
dreams attended by the messenger of Allah and
you're actually sitting in the Haram Shait, these
hadiths mean something to you in that context.
And in Lombard, they mean maybe something different,
where in Lombard, people don't have to, you
know, Addison Villa Park, Glendale Heights,
Allah protect us.
You know, in these places don't laugh. You're
from Naperville. That's even
that's just, like, level 7
in the Nandana part of Africa.
So the the the idea is what? Is
that, is that that meant something for them
in that context. Right? In the biting cold
of the winter, a person's like, yeah, what
could be disliked about wudu? Okay. Making wudu
in the cold. Here, my father, there's water
heaters everywhere,
insulated houses, heated houses. What is it that
a person dislikes about?
Taking off their socks?
What is it a person dislikes about?
You know, Jim from work seeing you.
They're different things.
They're different things. And so the Rasool Salam
said, I knew wudu was going to be
difficult
and the one who paints the wudu on
their limbs, despite that difficulty,
despite the fact that a normal human being
would dislike it.
Right? And there's a a conception that people
have that haven't, like,
dedicated themselves to this path
that, you know, they haven't consciously been, like,
oh, I want my life to be
such that Allah be pleased with me at
the end of it, and I want to
travel this path to Allah ta'ala and this
is the most important thing to me in
my life.
There are many Muslims that are like, and
stuff. And, like, you know, I'm just trying
to, like, do my bare minimum and, like,
you know,
you know, pay off my pay my bills
and, you know, go on vacation,
we know when it's time for vacation and
all that other stuff. Some of us, Allah
is blessed with all of all of the
above. But the idea is that even those
people, there are some who made the goal
of their life to what? To take the
path to Allah and some people who haven't.
And so,
the people who haven't, one of the things
they think about the people who have is
that they're crazy.
And the fact of the matter is many
people are, and the fact of the matter
is that the the burden of this path
is such that it causes a lot of
people to break mentally,
and they literally lose it and they become
these weirdo type people.
Glad Padding is the one who's a weirdo
for the sake of Allah. However,
however,
that's not the sunnah.
The The sunnah is to tread the path
and still keep your keep your humanity intact.
That path is what? That the person should
go
and risk their life and their, property for
the sake of Allah so that His word
can be supreme, while still being human enough
to, like, not want to lose it.
While still living a life such that it's
it's worth living.
Right? If your life is so cheap, then
anyone will give it up. No big deal.
But if your life is worth living and
then you give it up, which sacrifices should
have a greater reward with Allah
And and the fitra being staying human,
it's it's wonderful because it will actually, it
will actually sharpen your intuition, your spiritual intuition,
whereas the person who just, like, lost their
humanity, they're just crazy now.
There are certain there are certain things they're
not gonna understand about the spiritual path because
that part of their humanity is dead.
So there's something that that that there's an
idea that many people,
have that, a person who dedicates themselves to
the this path, that that person, they've killed
some part of their humanity in doing so
because they're weirdos and they're fundos and they're
wackos and they're not jobs and blah blah
blah. And it's not only it's not only,
Muslims who have this, you know, this this
false dichotomy. Every every, you know, every religious
people,
they they they they think that way. I
must ask the rabbi, I said, what's, like,
the salient differences between
the orthodox and the reform and liberal Judaism?
Because they have separate, you know, synagogues.
He goes he he just lapsed. He he
lapsed. He goes, the quick the quick and
easy way of of knowing differences between orthodox
reform and liberal is crazy, hazy, and lazy.
I mean, like, orthodox, I actually, like, believe
the Torah as the word of God and,
like, trying to apply the the the the
it's sacred law. They're crazy. No one wants
to be like them. And indeed, they form,
like, nowadays, just, like, what, 10% or less
of the Jewish public. It's actually growing, but
that's just because they're the only ones having
kids. It's not because, like, you know, in
the realm of ideas, it's like winning people
over, or or if it is, that's, like,
just a very small part of the story
at any rate. Right? So then the next
one is what the hazy the people, like,
oh, yeah, you know, there's something good in
the old one, but, like, you know, I
don't know. And then then then then the
last one, like, the the the reforms are
the ones where you find, like, a rabbi
and she'll be, like, I don't even believe
God or I don't believe the Torah or
the word of God, you know.
And she goes, he says lazy. Right? The
point is what is that the the first
group of people who have this, like,
that everybody thinks that they're crazy. Right? But
I but but what? This hadith
narrates that what?
Your iman is not gonna be such that
one day, like,
hypothermia becomes wonderful for you because your iman
is, like, on level 7.
That's a temporary state that may happen to
certain people in certain situations. But in general,
if you're really cold, you still, like, are,
like, wow, it's cold, and it's not comfortable.
Hadith to the prophet,
regarding the the that,
the messenger of Allah,
in the biting cold of the desert wind,
while Madinah was under siege and everyone was
hungry.
He asked, is there some volunteer?
And guess how many people volunteer?
Guess. Anyone?
Absolutely nobody.
And that's the Sahaba
Meaning what?
It was cold.
They were siege, they were all hungry, they
were all tired.
You know, you know, 10,000, like, crazy
crazy, like, Jahili Jahili people. Literally, like, not
just, like, nowadays, like, oh, this dude is
real Jahili. Like, literally, it was actual Jahiliya.
Right? And they're waiting to kill you. So
who's, like, you know, is somebody gonna wanna
volunteer? I mean, they all love the prophet
Anyone who thinks that they don't, obviously, doesn't
understand what's going on. But at the same
time, it's really cold outside.
So the prophet did that, it's not for
law. You guys don't gonna have
you know? No.
What he what he say he says he
says,
Hudayfa Hudayfa bin Abdul Yamal, is he not
here? Is he not here? And then he's
like, yeah, Rasoolah, I'm here. He's like, oh,
good. I you know, go do this thing
for me. Go to the enemy camp and
see what's going on. He said when the
messenger of Allah, salaam,
said that and told me, he said, well,
I I I left across the ditch, and
I went into the enemy camp, and I
didn't feel cold,
you know, for a moment of it. So
once he called my name, I felt I
didn't feel cold at at at all. But
the idea is what?
They're still they're still human beings, they they
haven't like, become superman. In the old days
people used to think if you make enough
zikr you become superman. Now people like, now
zikr is a waste of time. You just,
you know, the people who act like you
did superhuman feats, they just must have been
crazy. I mean, they just must must have
been off their rocker. They must have been
out of their minds, and it's not the
case at all. So he says
it's still gonna be it's still gonna be,
difficult for you, but glad tidings, the one
who does makes will still
properly make their wudu when it's needed,
even when it's when a a normal person
would dislike it. This is one of the
things that does what? That Allah will use
to erase sin and and will use to
raise rank.
And,
numerous steps,
to and from the masajid, to and from
the Masjid in in the time of in
the in the prayer.
And this is one of those things that,
I guess, as a cultural note, there was
a time that people used to go to
the Masjid 5 times a day.
So this is the context in which that
makes sense, rather than just going for Isha
or just going for Jumar, not even being
able to do that.
And
I've said this,
for a long time that, you
know,
many of many cities have these huge palatial
Jammer Masjids. What we need now is, like,
Musallaz and small masajid, you know, that 30,
40 people can come to, and 30, 40
people come and pray at 5 times a
day. And they should be locked
for Jawa,
and people should go to the big massages.
This is the sunnah of the Prophet. They
should go to the big massages for Jawa,
and not deprive themselves of this this benefit,
that they meet together and they pray.
And and and the third thing is the
messenger of Allah mentions
is to wait for from one prayer till
the next prayer.
That a person prays one salat in the
masjid, and then they they wait until the
next salah. That's when you're going to memorize
Quran. That's when you're going to make your.
That's when you're gonna recite your. That's when
you're gonna recite your your your your your,
you know, portion of the Quran,
you know, and what's a good time after
you're done with the
otherwise known as the fajr prayer
until the sun rises,
and that you pray the afterward
or from after Asr until the sun sets,
from after Maghrib and tell Isha. And so
for to wait from one salah to the
next salah,
And that is, that is rebah, which,
interestingly enough, and we can end on this,
is the name of this.
This means the name of this place as
well, and it's for that reason.
Means to make firm.
To make something firm.
He says and so the the meaning of
rebat is what? The meaning of rebat in
the sharia
is that a person should,
one of the meanings, I guess, in sacred
law is that that a group of people
should
take up residence in a place of danger
at one of the frontiers of the Muslim
lands, which is under greatest threat of attack
in order to obstruct obstruct that attack from
reaching
the the the heartland.
And Rasool Allah said,
that a day
in rebaat, just standing guard at places like
that.
Right? What are rebaats? Like traditional Gaza. Right?
Gaza was a rebaat and it's still rebaat
to this day.
Right? Imam al Shafi'i was born in Gaza
because that was a place where a colony
of
of of the family of the Prophet
they established that place because it's a place
of landfall. It's at a crossroads of the
Arabian Peninsula and Sham in Egypt.
And so if you're gonna attack any of
them or if you wanna have an outpost
of importance, that's that's one of those places.
And,
that character is still there in the people
of Gaza to this day.
Allah give them help,
and repel their repel and scatter their their
enemies who are making loom on them,
and trying to starve them to death. And
these are tough people, though they're not gonna
be able to dislodge them so easily.
But,
the idea is what is that that's that's
what that's what rebat when people think about
rebat, that's what they think about. And so
the messenger of Allah,
he's saying to wait from one salah to
the next is what? Because
that's also a person standing guard over their
own how spiritually.
Because there's a couple of benefits. One of
the benefits of being the masjid, you can
do all these good things. And another benefit
is, like,
you're probably not gonna have a beer in
the masjid.
This is a cultural note, but there was
a time where you wouldn't go and flirt
with the opposite gender in the masjid.
Right? That you're not you're you're not going
to, like, what's the worst? The worst people
in the masjid are the ones that are
gonna talk about cars, and they're gonna talk
about
houses and whatever, which is all permissible stuff.
And even that's worthy of, like, you know,
some uncle coming yelling at you.
And says, the house of Allah, if you
want, you know, like, if you wanna stay
here, don't talk about that stuff.
So that's
that's what the messenger of Allah is saying
that that's rebak. That if a person can't
stand guard on their own heart, what's the
point of them, you know, being a soldier
and having a gun or a sword or
something like that, standing
outside? What is the point of their their
standing guard,
over the outward threat if they're not able
to stand guard over the inward one? And
there's a false dichotomy that people make that
we're gonna do 1 or the other, whereas
the sunnah is to do both.
And to know that to know that that
the inner is more important than the outer,
but the sunnah has to do both. It's
not to abandon either of them,
unless there's some sort of extenuating circumstances that
overwhelm a person.
Allah