Hamzah Wald Maqbul – Riyd alSlihn Drinking Standing Using Gold Silver Vessles A Spiritual Response to Hard Times.mp4
AI: Summary ©
AI: Transcript ©
So we continue. We're at the end of
the
book of
the adab of eating and drinking.
And
we have a couple of sub chapters left.
This is a sub chapter regarding the
dislikedness
of
drinking from
the mouth of
the
or those things like the,
and the explanation that
it is disliked. It's not unlawful. It's just
disliked. It's bad. So,
what is a?
Is
a
what they call, I guess, the best translation
would be like a water skin.
So there's a way of, like, skinning a
goat without actually cutting it. So what they
do in the old days, they would they
would skin the goat
and the neck.
Basically, they just with a drawstring, they'd close
it, and they'd sew it up in such
a way that you could fill the skin
with water
and,
and just hang it somewhere. And the water
slowly permeates out of the skin, and so
it keeps the water cool actually.
So I've actually drunk from a pit above
before.
It's very
creepy because it's like the skin of a
dead goat. So you don't really necessarily wanna
drink from it. But in the desert where
it's really hot, the cold water is really
nice. Sometimes like a hair or something from
the goat will fall in. Sometimes as the
water has been in the pit for too
long, it gets kind of a brown
tinge. But, it doesn't affect the taste,
and, it's it's cool water. And this is
how, I guess, everybody,
used to drink,
you know, not too long ago. So I
remember telling my father about the,
why drink water out of a goat?
And he says, he
goes, we used to do that as well.
He goes, now now you finally,
you know, know about this. This is not
something you have to go to Mauritania
for. All of us used to do this
not too long ago.
So the the the chapter is what? Is
a is a
a reservoir of water
that's not meant to be drunk from. So
the point of the chapter is don't drink
from it.
You're supposed to drink from a cup, a
glass,
a a bowl, something like that.
Right?
Don't drink from the thing that's there for,
like, the water for a bunch of people.
Drink from the thing that's there for the
water for yourself.
The messenger of
Allah
forbid people from making
ikhtinath of of of the large drinking vessels.
Meaning what?
That the mouths of those drinking vessels should
be bent or torn or used in in
a in a wrong way in order that
you drink from them.
You're not supposed to you're not supposed to
to drink from them in a way that
you're not supposed to. Meaning what? Take a
little bit in a cup. Take a little
bit in a in a bowl.
Take a little bit in a glass. If
you need to, take some in your hand
but don't drink from the don't drink from
the vessel itself.
Allah forbid that people should
drink from the mouth,
of
a a a a large vessel that contains
contains water for people to drink or from
the directly, from the water skin directly.
Is
the
the the the poet laureate of the prophet
sallallahu alaihi wa sallam. So Nabi salallahu alaihi
wa sallam had in his jama'a a number
of poets
that were employed that were in his employ,
basically, that he would use for for the
purposes of dawah.
This is something that one should ask oneself,
where are our poets that are employed in
the purpose of dawah?
Islamic Muslim civilization had these people from before,
Mawana Jalaluddin Rumi, Saadi Hafiz, all of these
people. Where are these where are these people
now? Where are they gone now? Every language
of the Muslims have have
poets that wrote the best poetry of that
language, and all the poetry is just a
reflection on the book of Allah and the
sunnah of Rasool Sallallahu Alaihi Wasallam.
And what we have is a bunch of
doctors.
So
instead of being Abu Aungmenkin,
we could maybe make a little tafariyah and
do, like, some different things as well.
We should have a couple of doctors, but
not everyone has to do that.
So he said I said, Hassan al Thabit
is very interesting person. He
he accepted Islam,
I believe, when he was 60 years old
or in a very,
late age.
And he, actually will then live half of
his life
before Islam and half of his life he'll
live afterward. He's old man. He dies at
a very old age.
He's blind and he's he's in a very
weak, condition at the time that he passes
away, but he lives a very long time.
And the prophet
used to,
used to tell him,
speak.
Right? And may the the the
inspire you.
Is an expression which means something like holy
spirit, but it's not what it, you know,
what the Christians take to mean the holy
spirit.
But, you know, some sort of, like, a
from a from a higher
from a higher realm, you know, come down
to him and inspire him to say to
say the and to defend,
in a in a good way, to say
a good word and that has a good
style as well.
And, this is something this is something, you
know, really important. Another thing to note about
Hassan al Thabit radiAllahu anhu, if you read
the seerah, the seerah of the prophet,
a great portion of the seerah is the
Magazi. There's a lot of, like, military,
history,
with regards to the Sira
and a lot of emphasis put on Jihad
and standing up for the Haqq and, you
know, fighting oppressors and things like that. Hassan
al Thabit was a person who couldn't
he couldn't, like, deal with fighting. One thing
is a person's like, oh,
you know, I'm
gonna,
you know, weasel out of weasel out of
putting my life on the line so that
other people can risk their life and I'll
be safe or whatever.
Who wasn't like that. He just from his
own nature, he couldn't he couldn't bear. Like,
it would overwhelm him. It's not something he
wished he could go on jihaz,
but he couldn't do it. The fear overwhelmed
him. So there's a a a an incident
that happened
in,
during the siege
of Madinah
Munawarra and the the Wakatul Kandak
that he actually wasn't out with the men
fighting. He's an old man anyway. He was
basically back there with the women, because he
couldn't he couldn't it was like the fear
of of of war overwhelmed him.
And so, Nabi excused him from fighting.
He was with the women, Sayyidah Sohdah,
Sayyidah Sohdah been to been to Ibnutuz Zama'a
The first woman the prophet married after the
death of Sayidah Khadija
that that she saw that a spy from
the from the Ahzab made it into Madinah,
and he's, like, looking around and seeing what's
going on. And so she says to him,
go go do something about it. He said,
look, if I have if I was able
to deal with this guy,
I wouldn't be here with you. I would
have been out there fighting.
So figure something out. So she herself, she
went out, snuck up on the guy and
cracked him in the head and killed him.
Right? Which is also one
of
the that you don't mess with. You know,
you know, you know, you don't mess with
those people. But the idea, the reason I'm
mentioning all of this is that it's possible
that you are not able to do something.
You're like completely overwhelmed from doing something in
the Deen. Imagine the Sahaba radiAllahu ta'ala Anhu,
the one who didn't go in jihad, be
salivillah with them, they used to consider them
a munafiq.
Right? So this this person obviously not a
munafiq. The prophet excused him because he recognized
that he's, like, overwhelmed. This is, like, something
he just can't do. He just he really
just can't do it. It's not. He's, like,
excused. It's like a a disability that he
has. But it didn't mean that he couldn't
do a lot of other service for the
sake of Islam.
A lot of other service for the sake
of Islam.
And his poetry used to defend the prophet
against the allegations of people. He used to
write poetry in the praise of the prophet
sallallahu alaihi wa sallam, which is still, you
know,
Right?
It's still it's still, like, read by people
and inspires people. He used to write poetry
lampooning the idols of the and
the worship of idols. He used to write
he used to write poetry,
about all of these things, and that was,
like, their way of, you know, that's their
way of, like, you know, having, like, 5,000,000
followers on Twitter or Facebook or whatever. In
those days, that's how they they used to
do. The
prophet used to make, a ihtimam of that.
That there are some people. They're not just
one person. There are a number of poets
that he had, sallallahu alaihi wa sallam. Right?
Say sayna Zuhair,
Kabin Zuhair.
Right? He made Tawba and and accepted Islam
at the hands of the prophet sallallahu alaihi
wa sallam. Right? Sayna Ali
His his Duwana poetry is, like, awesome.
It's it's it's inspiring.
So but out of all of them, the
one who is the most eloquent and the
one who had held a primal position,
was in a, a Hassan and Thabit. So
this Kabsha,
who is
Thabit,
this is his sister who narrates his hadith.
She said that the that the messenger of
Allah sallallahu alaihi wa sallam visited me once,
and he drank he drank from, the tirba
that was, like, tied to something. Tirba, obviously,
if it's a skin, right, you're not gonna
leave it in the ground or in sand,
it'll get dirty, it's moist. Right? So the
way the Tirba is usually there's like a
frame or a wall or a tent post
or something like that that it's tied to
and it hangs, so the wind can blow
past it and cool the water down inside.
So he said the prophet
drank standing while standing directly from the kirbah.
And so I I cut the the mouth
of the Kirbah off
and save that that piece.
And so Noah
is in hadith of Turmadi, Noah,
he explains that that the reason she cut
it is not because it's it's not for
any other reason except for to save that
part. So that part for tabarak, you know,
to get the the barakah of the prophet
prophet drank from that,
from that part and to save it and
so it doesn't get used in
normal wear and tear and get get get
destroyed or worn out,
from other things. And so this is also
another this is another, I guess, principle that
we learned from the Sahaba
that,
that that the the prophet
to make tabaruk from the things that he
interacted
anything he interacts with, any connection you have
to him is a source of barakah. And
like that for all of the all of
the things that the deen commands us to
venerate, That there's is
a spiritual quality. It's not a physical quality.
You won't be able to measure it with
a with a scope or with you know,
by counting things or by putting it through
some sort of, like, m r an MR,
you know,
scan or putting it in MRI or something
like that. But there is some spiritual quality
to everything that Allah, subhanahu wa ta'ala,
tells us in Mubarak.
And and that includes it includes a number
of different things. It's not just one it's
not just the prophet sallallahu alaihi wa sallam
alduhis from the group created things, the greatest
source of Barakah,
in this in this world by Allah Ta'ala's
leave.
So
now you have these 2 hadith that we
read from before that say that you're not
supposed to
drink directly from the kirba or from from
a large vessel that's not meant to be
drink drunk from.
Right? And then now you have a hadith
that says that the prophet drank from from
the Pirba.
And what's the meaning of that? Okay?
Hadith is like hadith are like data points.
Right? The hadith are like data points. The
sunnah is like the model.
Right? The hadith are like data points. The
sunnah is like the model. So for example,
if you have a graph, you know, up
on the wall, you put up a bunch
of data points.
So if I put 3 data points,
one after the other, right, the model is
the line that crosses through all of them.
Right? That tells you the general principle where
the hadith or the specific data points to
that you can measure as your theory for
the general principle correct or not. Okay. So
the the chapter heading was what? That to
drink directly from the Pirba is Magru. It's
not a sin but it's disliked. The person
who avoids doing
it. Why? Because they don't wanna harm other
people by dirtying the the source of water
or the source of drink. That person will
be rewarded. And in certain circumstances, if a
person drinks from the turbah and there's no
harm in doing so, then
then it's not a sin.
So by
abstaining from drinking from it, right, you get
reward,
but when you drink from it directly, it's
not a sin.
For example, if somebody buys, like, a 2
liter bottle bottle of ginger ale,
Right? There's a whole bunch of other guests
at a party, you just take a swig
for it. It's disgusting. It's gross.
Right? It's it's it's
gross and it's what? It's, impolite to everybody
else.
That's not what the 2 liter bottle is
meant for.
So, that's something that obviously you shouldn't do.
Now, what if you intend on drinking the
2 liter bottle yourself and you're in your
own home and there's nobody else gonna drink
from it and your, you know, your family's
on vacation and or whatever. Right? So maybe
it's not such a big deal. Still in
that case still in that case, if you
don't drink from it out of out of,
keeping the habit of the sunnah of the
prophet, sallallahu alaihi wasallam, still you'll you'll receive
reward for it. It's better not to. But
Rasoolullah Sallallahu Alaihi wa sallam, there are certain
things he did what the what the Ulamas
says Bayan al Jawaz
to show that this is not something that's
haram. Because transmitting that knowledge that this is
not haram, this is only Magru, it's not
haram, even that's something the prophet sallallahu alaihi
wa sallam had to do. So that the
sharia becomes clear for us.
So that the sharia becomes clear for us.
There are a number of things
that that,
the prophet sallallahu alaihi wasallam used to do
all the time, and only in a couple
of occasions, he he he he, did the
opposite of it to let us know that
it's it's permissible to do the opposite.
This there's one example one example I'll give.
For example,
the prohibition
for, against urinating while standing.
Okay.
It's not it's not
it's not haram to urinate while standing. It's
for good reason. Why?
Because the urine will splatter and it'll get
all over the place and,
you know, other things. Right? That when, you
know, the prophet someone who used to urinate
or when he had to use the bathroom.
In those days, they didn't have, like, public
restrooms like they do right now. So in
many places in the world still to this
day, if you have to use the restroom,
like in the in the in the village
where they don't have plumbing and sewage treatment
and things like that, you just go out
into the field. So when you squat, for
example, you cover you cover yourself more. Your
your
is not exposed. There's a number of hikmas
in doing so. Abnow, for example, we have,
this kind of weird issue where the toilets
that that they have in the west, you
you actually have to sit on the toilet.
You can't it's not like the toilets in
in the old world or in the in
in the Muslim world. Much of it at
any rate, the squat toilets, no matter how
dirty, and sometimes they get very dirty. Like
in Hijbes, sometimes they get very dirty. But
no matter how dirty they get, you know,
you never have to touch anything.
Right? Whereas this one, you have to touch
it. There's all kinds of weird, sketchy and
and questionable places. Now this runs runs contrary
to probably the way many people have been
brought up. But I'll tell you, there are
certain places that it's probably,
it's probably better just to urinate while standing.
Right? There's a couple of things you can
do. You take the, the what you call
the the the paper, the toilet paper and
put it in the water. It's kind of
porous. The the you won't get as much
splash from it. You can do a lot
of stuff like, I don't want there's no
need to there's actually strangely enough, there's a
lot of articles online.
Is this an issue that Kafirs have to
deal with? Just like Muslims, there's articles online,
how you can minimize feedback.
But,
but like, you know, there's some places where
it's just it's just not clean it's not
clean. You you know, you don't wanna get
hepatitis. You don't wanna God knows what. It's
just not clean. You may get your clothes
more nudges by the by by sitting on
the toilet. It'll invalidate your prayers and things
like that.
Interestingly
enough, this is the reason why people need
to know.
People need to know. Why? Because there are
some places, Masha'allah, these Sunan that are very
important. They should be part of our lives.
They're emphasized so much. People people see them
as far. Sometimes people see them more as
more than far.
So I'll give you an example.
One time when I was studying in Pakistan,
one of my wife's cousins brought a young
man from their neighborhood who said, I don't
believe in hadith. So so he go, okay.
Well, my wife's my my cousin's husband, he's
studying in Madrasa. Maybe he'll talk to you
about it.
So so he,
he comes to me. He goes, I how
can you believe what's in all this Bukhari
Muslims all made up? I said, what are
you talking about, man? He goes, do you
know there's a hadith that says that says
that the prophet, sallallahu alaihi wa sallam, urinated
while standing? I
said, what are you talking about?
I go, there's nothing fundamentally immoral about urinating
while standing. The only reason you think it's
immoral and you've now rejected that rejected all
of the hadith because of it is because
there are other hadith in which the prophet
told us not to urinate while standing.
So the source of information
that you're,
using in order to condemn the hadith is
hadith itself. That doesn't make any sense whatsoever.
I mean, if someone knew that this something
that's a issue of there's a reason for
it so that the water doesn't
splash back, and so you cover your and
and certain situations
that That the Nabi salawahu alayhi wa sallam
came to the garbage heap of a people,
urinated while standing. Right? Why did why did
the Fulkaha say that he did that? Right?
That that he urinated while standing at certain
points because he was injured. His leg was
injured. Jihad fee sabiillah.
When you have an injury, right, you have
your ACL,
reconstruction surgery. What? Are you gonna urinate while,
squatting the next day?
Of course not. It's impossible. You'll, like, you
fall down in excruciating pain. It's not it's
not possible.
Okay? Why?
The the you know, you're you're gonna squat
down. You're at the you're by the garbage
heap of a people. You're in the middle
of the desert. That's the only thing that
will that will, shield your your aura from
other people. Right?
Are you gonna squat down where it's muddy
and disgusting,
the the the ground next to it. So
your clothes will touch the ground. If your
clothes touch the ground in a normal place,
not a big deal. If your clothes touch
the ground in a place that's dirty, it's
an issue. Right? This is the rahma of
the prophet Allah ta'ala that the prophet salallahu
alayhi wasalam, this is something an adab he
taught us. There's a great benefit in it,
but it's not like a halal haram issue.
You'll be rewarded for following it. And if
you don't follow it at certain times for
a certain reason,
then you're not punished.
And a and b, there may be certain
times and occasions in your life where it
makes
it it's not such a big deal for
for not following it because the reason for
the other being instituted in the first place
is not to be found. Even in those
places, I still say,
you know, unless there's a muhaktak, like a
a a known harm
for not following it following the sunnah, it's
better better to follow.
So if the bathroom, the toilet is not
utterly disgusting, it's clean enough or whatever,
you you wash it down or or wipe
it down or whatever with this whatever, a
wipe or something like that, then go ahead
and follow as soon as the prophet of
the soul will be rewarded for it. But,
like, if there's something like you see that
there's someone just I don't know, stuff like
urinated on the toilet seat or something like
that and you don't wanna you don't wanna
sit on it, you know, for good reason,
you don't wanna get your clothes dirty, then
don't don't do it then.
So this is the thing. This is one
of the reasons why fiqh is very important.
Right? Fiqh is just as important, if not
more important than the understanding of hadith in
order to understand the sunnah of the prophet
sallallahu alaihi wa sallam.
Because if you look at a hadith in
isolation, you'll be like, oh, I don't know
all these crazy people, they're talking this nonsense
that you're not supposed to drink from the
kirbah. Here's a hadith that prophet sallallahu alaihi
wa sallam drank from the kirbah. What is
that? You're looking at a little picture, whereas
you should look at things big picture.
You should understand, you know, where every single
thing fits,
and, where every single, you know, piece of
data fits. And that's not going to be
understood through
reading the hadith alone.
That will be understood through what the fokaha
sitting with the fokaha.
And there are a number of of very
important
important,
you know, stories or interesting stories
regarding this. Ibn Wahab, who is a
a a a narrator in the
all 6 books his his narrations come. He's
a student of Malik.
All 6 of, the books of hadith, they
they include as hadith in it.
And, he is out of the who are
the students of Maliki is the most prolific.
Ibn Wahhabi said that if it wasn't for
2 people, the hadith reading hadith would have
made me go astray.
Who is saying that?
Not some stupid kid in, like, Karachi
because he read a hadith which made him
disbelieve in all the other hadith.
Right? No. This is he's what? His his
hadith come in all 6 books.
Okay?
Bukhari, Muslim is a student of Bukhari, he
won't narrate from from him.
That's how cutthroat the field of hadith is.
They won't narrate from someone unless they absolutely
have to. That person has the absolute shortest
chain chain of narration.
But his hadith are so indispensable. All 6
books have his hadith in in them. What
did he say? If it wasn't if it
wasn't for 2 people, the hadith would have
led led me astray. Malik and Laith bin
Saad. Both of them are what?
Both of them and he I mean, Malik
is a Muhadith as well, but the the
the context in which
even Wahab is saying this about him is
his his his his rank as a faqih.
There's all these data points, but he knows
how to put them together and understand them
properly.
And and and,
he says he says this he says he
says this,
ibn Wahab, not to disparage the field of
hadith, but as an understanding that the fuqaha
have a very important place in understanding the
the the sunnah.
Alright? Al Amash, one of the of the
Tabatabireen,
he says about about
Abu Hanifa, he says,
he says that the about the he says
he says that the say to the
that you're the doctors and we're the pharmacist.
You're the doctor.
You're the doctors and we're the the the
pharmacist.
That you're the ones you're you're the ones
who diagnose the illness and say which medicine
to use. We're the ones who bring the
medicine,
which is what the the proof behind the
the undergirds the the principles of.
Right? There's a story about,
al Fadlu ibn Duqain,
Raheem,
also one of the great Muaddithin,
that
a woman comes by to him and asks
him a masala, ask him a question.
Right? That if a woman is in her
period in her menses and then and a
and a woman dies and she needs to,
she needs to have her done. The the
body body needs to be washed before the
janazah.
If she if she's in her menses, is
it permissible for her to wash the body
or not?
So, Muhandi think they don't know. They say
we don't know.
And, then Imam Mohammed, the student of Abu
Hanifa, comes and walks by.
Those are interesting times to be around. Right?
Some interesting cats hanging out.
Even more interesting than Lombard and Villa Park
and Devon. Right?
So they walk they they he's come comes
by and they ask him. They say they
say, what's the what's the what's the,
what's the fatwa? He says, no. It's permissible.
They're like, why? What's your proof? What's
your? So he says he says to, Abun
Raheem, he says, you remember that hadith One
time we were sitting and you're reading you're
you're reciting the different hadith of the prophet,
you recite the hadith about this incident where
such and such woman
was in in in Mensis, and she watched
the such and such body.
And he's, ah, yes. And there's there's that
hadith, and he narrates it with the chain
of transmission, and then his other Muaddithine buddies
are sitting there. They're like, yes. I narrate
the same hadith from this other chain, and
there's this other one that agrees with it,
this other one that agrees with it.
And, the woman is who asked the question
is, like, sitting there, like, what's going on?
I just asked you guys, like, a minute
ago, and you had no idea. And now
you're, like, reading all these hadith.
Why? Because Imam Mohammed came by and he
just reminded you that's the
relationship there is between
fiqh and hadith.
So this is kind of the this is
kind of the the, the reason that we
have like this because we live in a
time where everyone's like, oh, what's your proof?
What's your proof? There's plenty of proof.
The whole madahib,
the infrastructure of them was built with many
Muhaddithin present who participated and helped
in in in putting the madahib together.
Try to understand the principle first, then afterward,
you'll be able to put every,
every every hadith in its place. Otherwise, it's
comical. Kathabi we mentioned kathabi last week.
Hatabi, the the the Maliki Muhadid is a
canonical commentator on,
he wrote the first commentary on the sunun
of Abu Dawood, Ma'alim Sunan.
One time, he,
he saw one of his,
he learned,
he he learned hadith from that he went
to use the the the restroom. And then
afterward, during, like, just start the middle of
the day, he read.
So why are you doing that? That's really
weird. You're supposed to read Witter at night
after Isha.
He said, don't you know the hadith of
the prophet
that whoever
whoever,
you know, uses the rocks to wipe themselves
after using the bathroom, let them let them
make wither. So he says, sheikh, the meaning
of the hadith is what? The meaning hadith
is that you should use an odd number
of rocks because the word wither means
odd. Right? Because it's the it's the salat
of the nighttime that has a odd number
of rakat in
it. So it means what? Use an odd
number of rocks. It doesn't mean pray the
wither prayer.
Alright. Because it literally translates whoever you whoever
wipes themself, let them use with with the
with the rock. After using the restroom, let
them let them, let them do wither. That's
what it literally means in Arabic. So do
wither means do do use an odd number
of rocks. It doesn't mean to pray salatul
with her. And so he said that the
sheikh is Muhadith, I mean, imagine this. He's
a person probably memorized tens if not hundreds
of thousands of hadith.
And he's a person of very sincere conviction
with regards to the importance of following the
sunnah of the prophet sallallahu alaihi wa sallam
in everything big and small. But he just
didn't understand
what the meaning of the hadith was. That's
not the hadithine. Traditionally, there are very few
hadithine that are considered for kaha that will
be able to do both things like that
for you. Generally speaking, if you're gonna memorize
a 100,000 hadith, that's a completely different business.
You have to keep all the narrator straight
and things like that. You don't have you
don't have a chance to to,
get into all of these very time consuming
debates regarding what does this mean, what does
it not mean, what might it mean, what
what does it probably mean, all of these
other things.
So,
you know, understand that in order to understand
the sunnah, you it requires both hadith and
fit to be put together. So this is
a an example of what an example of
the fuqaha have a model that this is
makru. It's not the one that says the
prophet forbid
drinking from the mouth of the kirbah. It's
not, it's not a
it's it's not a halal haram issue. It's
a Makru,
and preference issue. And that model seems to
the data points seem to,
seem to fit that. They corroborate that that
that theory.
It's a chapter regarding the dislikedness to
breathe,
while
drinking
or breathe in the vessel that you're drinking
in or out of.
And
And it said Abu Sayed al Khudridaahu
said that the prophet sallallahu alaihi wa sallam
forbid people
from breathing in the in the in the
in the drink or in the vessel that
that,
is being drunk from.
A man said,
what do we do if we see something
like a a I guess, is like a
a floater, like some, like, dust or some
some some thing that shouldn't be in the
drink floating around in the drink? Prophet said,
just spill it spill it over. Because you
stick your stick your hand in in in
the drink, you may dirty it even more.
It's a easy way to spill it off
the top.
It says,
what do I do if, like,
you know, holding one breath, I'm not I'm
I'm I'm my thirst is not satiated yet.
He said, that's fine. Then separate your mouth
from the vessel, breathe, and then drink again.
And that's something also I mean, we know
that if you drink all
in one big gulp, it doesn't even
the body's not even gonna benefit from it.
You're just going
to push it out just like it came
in. Right? The whole point of the the
drinking is that it should mix with your
your blood. It should be able to pick
up, like, dissolve, like, whatever
impurities there are. Right? So you'll get that
by drinking a little bit, little by little,
little by little.
You're not gonna get that by,
by just just slamming down a whole bunch
of water. Right? Anyone who's been in the
chemistry, in in the chem lab before
knows if you're extracting something,
and you have a limited amount of solvent,
to put a little bit of solvent, shake
it up, and then and then extract and
then put a little bit of solvent, shake
it up, extract. You'll get a lot more
solute out than by just putting all the
solvent in at one time and shaking and
extracting
it. Knows best. But the point is that
then drink you can drink as much as
you need to in order to be that
your your thirst is is is quenched, but
do so then, bit
by bit.
Said, Abdullah ibn Abassin
who narrates that the messenger of Allah, sallallahu
alaihi wa sallam,
stopped used to stop people from breathing or
blowing in,
in whatever is being drunk in the vessel
from from whatever is being drunk,
which is another thing. Like, if so drink
is hot, to blow in it, food and
drink when if it's hot, to blow in
it is against the sunnah. Again, it's not
haram, it's makru.
Someone might say, well, what if the drink's
really hot?
Or what if the food's really hot? The
sun has to wait. Sabar.
When you eat and drink, you should slow
the process down. Don't just, you know, go
to town,
like an animal on the on the food
and drink. Just wait a little bit. So
what if you what if I have no
time?
What if someone put a gun to my
head and said, like, drink the whole thing
in 30 seconds or you're gonna die? I
said, okay. It's not haram. Just even at
that point, even if it was, just go
under do what you need to do. But
but, yeah, it's not haram, but it's a
person who doesn't, who restrains themselves at that
time,
that person, Allah, will reward them. Right? And
from a fiti point of view, all this,
like, making sense of all these things and,
like, this is where this goes, this is
where the other thing goes, that's all wonderful.
From a spiritual point of view, every time
you remember Allah ta'ala, if you remember the
prophet sallallahu alaihi wa sallam, you remember Allah.
Why? Because the only reason you listen to
him is because you know that he comes
with the commandment of Allah Subhanahu wa ta'ala.
And every time you remember him, this is
good. It's an occasion for
for your heart,
strengthening its connection with Allah. So if you
remember that, just stop yourself.
If you can't you know, if it's like
a big deal, then it's fine. It's just
my crew.
But but, you know, condition yourself to stop
yourself. Person who's able to condition themselves to
stop themselves in Makru things, then it will
be easier for them to stop themselves from
doing the Haram.
Because,
people, they have that they have self control
issues.
Some people more than others.
There's a lot of people,
like, they make a lot of really, like,
really dumb decisions in life. And what what
a lot of it comes down to is
just self control, the ability to tell yourself
no. And if you're not born naturally in
in a state like that, which very few
people, if any are, it's something that you
have to the capacity you have to build.
So if you could stop yourself from doing
stuff that's not haram, then it's means that
you're you have a pretty good shot at
stopping yourself from the haram.
And if you, don't even worry about, no
big deal. I heard in the Darce one
time, the Sheikh said it's not Haram, so
no big deal. Then obviously, you're gonna have
issues then to stop yourself from the Haram
as well.
The chapter regarding the permissibility
of
drinking while standing
and x the explanation that the the more
perfect and the more virtuous route is to
drink while sitting.
So it's
it's
a difference of opinion amongst the olema. Hilafil
Ola means it's not Makru, but it's just
better not to.
Makru means that it's Makru means that that,
no, the prophet
explicitly,
you know, told people not to do so,
not to do so, which is what hear
what?
Drinking while standing.
To the prophet sallallahu alaihi wa sallam from
Zamzam,
and he drank while he was standing.
He drank while he was
standing. There are 2 places where in the
hadith of the prophet sallallahu alaihi wa sallam
that it may the hadith may actually suggest
that the habit of the prophet sallallahu alaihi
wa sallam was to drink standing.
One is the drinking of zamzam,
and the other is the drinking whatever is
left in the in the vessel from wudu
after wudu is done.
People, obviously, for most of history didn't make,
make wudu from, like, a spigot.
Even people who are drink making wudu from
a fountain, you took the water out of
the fountain in a vessel and made from
that vessel.
So whatever was left of the water of
the prophet,
he used to drink it, and oftentimes it's
narrated that he would drink it standing. The
fuqaha, some of them objected this. They see
even knowing even those times it wasn't his
habit to drink while standing, but the the
hadith, the hadithin seem to suggest that those
are the two times that it's actually the
habit of the prophet sallallahu alaihi wa sallam
to drink while standing and all that to
all knows best.
All that I'll give everyone to drink from
Zamzam,
to drink while while standing and sitting, whatever
person's preference may be.
So Bukhari narrates that,
a nazalib al Sabra, who is one of
the the
the elders of the Tabireen,
and some of the unumas say that he
may have actually met the prophet sallallahu alaihi
wa sallam, but the majority of them say
that there's no conclusive evidence to that.
That he said that Sayna Ali radiAllahu ta'ala
Anhu once came to,
the door of a courtyard,
and And in the doorway he drank something
while standing.
And then he said, I saw the Messenger
of Allah Sallallahu Alaihi Wasallam doing what you
see me doing right now.
So this is what, like we said, Bayan
al Jawaz, that the prophet sallallahu alaihi wasallam
used to do certain things sometimes just to
show that they're permissible.
In fact, even the hadith itself, the siak
of the hadith suggest that the common understanding
of the Sahaba radiAllahu anhu was that that
it's a bad thing to drink while standing.
That's why he immediately explained himself, and he
doesn't you know, the wording is what? He
says, I saw the messenger of Allah sallallahu
alaihi wasallam
doing the same thing that you see me
doing.
And they understand that it's the drinking he's
talking about, not standing in a doorway or
whatever other number of things it may be.
It's something that shocked them. So I'm just
letting you know that it's not haram.
There's a adab that you see in Islam,
but it's not haram even though you may
almost think it's haram. Just like we mentioned
the other
example, about urinating while standing and things like
that. There are a number of things people,
because of their lack of training and think
that something is, like, so Islamic. They may
not even say it's haram themselves, but the
imagination they have that this is so, like,
un Islamic that, like, why would anyone ever
do it? I mean, someone might do it,
but it's really wrong or they they're sinning
or something like that.
The the fact that he even has to
explain it to them means that it was
something that is understood that that, by people
commonly, it wasn't a good thing.
During the,
the era of the messenger of Allah Sallallahu
Alaihi Wasallam while walking,
and we used to drink while standing.
And it's a hadith narrated by Tirmidi.
Again, the idea is what? The the Sahaba
radiAllahu anhu already,
the Sahaba and the Tabi'im, the the habits
everyone has is that you don't do this.
He's explaining to to say what? That it's
not haram. He's not saying do it or
it's a sunnah.
He's explaining that what? It's not it's
not haram.
Alright. Amr bin Shuraib,
who narrates from his father, meaning Shuraib's father,
who narrates from his grandfather, who is Said
Abdulakni,
He he says that I saw the messenger
of Allah
drink both standing and sitting. So I saw
him drinking in both ways.
Meaning, again, it's an explanation that it's not
haram.
Sinai bin Malik radiAllahu Anhu narrates that,
the prophet sallallahu alaihi wasallam used to stop
people from
drinking while standing.
Right. So the couple of hadith
that we read are say that he used
to he did it on occasion
himself.
Here, Sin Anas bin Ma'akr
who is narrating that what? The Nabi
used to stop people from
from drinking while standing.
Which is one of the,
the Tabireen,
one of the great mashaikh of the Tabireen.
He said we said to Anas,
how about eating? What he say what what
about eating? So say, Anas
says,
that's worse and it's more it's more disgusting
habit.
Meaning the amount of dislikedness for for drinking
while standing,
it's even more for eating while standing or
or walking around.
But the idea is that we view these
all these hadiths
altogether. We don't look at each of them
atomistically in a vacuum, but we
look at the all of the data points
together and see what the model is. The
model is to
eat and drink while standing or it's better
not to. The habit the regular habit of
the prophet
was not to do so, but it's not
haram if a person does it.
So this is an interesting hadith. Right? Said
that
the messenger of Allah sallallahu alaihi wa sallam
said,
indeed, emphatically, double emphatic, that one one person
a person should not
one of you should not
drink while standing.
And whoever forgets, let them vomit out what
they drink.
So this is this is a a figure
of speech.
Some of the said no literally that someone
vomit out what they drink. The
say it's a figure of speech. And and
and and Adiab,
they say that none of the
that this is or or to vomit something
that that you drink standing because you forgot
because you
forgot, you know, regarding drinking standing.
And when it comes to a fit the
issue, if the have an opinion, the opinion,
we accept the the opinion of the Fakaha
because there's no
example of anyone ever taking this
to be literally true.
So one person might say, well, the Hadith
says it. Who cares what the fuck has
said? Well,
look, every every every, you know, not every
person,
even the Quran itself, you can't interpret everything
literally.
If someone says give me a hand, you
take a cleaver and you hack your hand
off and give it to them, they'll say,
oh my goodness, I have a 15% off
coupon for Khalil Center. You have some issues,
why don't you go and, you know, work
it out? Because it's not normal.
And because people normally don't just talk literally
all the time, the Quran, everything is not
literally,
you know, meant to be literal in the
Quran either.
So Allah says you and the the things
you worship other than Allah to Allah will
be the gravel of Jahannam.
So so what was some people worship Sayidna
Isa, will he be the
Anyone who says say, will be the gravel
of Jahannam alayhi salam, that person is a
kafir.
But it says in the Quran,
not everything in the Quran is meant to
be taken literally true.
Okay. Well, how can you tell which what
time you you know, it should be taken
literally true, what time it shouldn't? We look
at then the the Sahaba radiAllahu anhu did.
How did they understand this?
Right? And not no one there's no one
that's narrated from no one that they used
to They used to literally vomit up after
after drinking standing.
But the point gets across. Right? If someone
says that, then, okay, like, the snap pull.
Is it good? Is the prophet trying to
say that it's a good thing or a
bad thing to drink while standing? This seems
to indicate he's saying it's not it's not
the greatest thing in the world.
If you understood that, then you understood what
the point was.
The chapter regarding the recommendation that the one
who pours the drink for people should be
the last one who drinks.
So if you're serving tea, if you're serving
whatever, if you're serving,
something to drink,
then the the server should drink last.
That's the other
it's only fair.
Right?
Because you pour yourself, like, full cup and
then someone else runs out and you're like
so it's not it's just a way of
it's a kind of like a way of
making sure it's a check and balance to
make sure you're fair. Now what ends up
happening, right, is then this is a whole
culture. We don't know about this because we
don't have saute. We all drink separately. We
get our own cup of at Starbucks, and
we don't drink from the same pot. Right?
But,
or Dunkin' Donuts. What do you want, buddy?
So so the the the the so there's
a whole culture regarding this. Right? Generally speaking,
the sake is fair. He gives everybody equally,
but he also knows I got a drink
at the end too.
But at least everybody everybody gets a a
a a full share. There's some some sort
of responsibility there.
This is Abu Katada. Abu Katada is a
Sahabi. He's an Ansari. He's like one of
the warriors, tough guys of the of the
Sahaba on
whom. Katada
is a sheikh of the Tabireen. Abu Katada
is one of the Sahaba radiAllahu anhu.
Uh-uh. RadiAllahu
anhu narrates that the messenger of Allah
says the one who pours out for for
the people should be the the last one,
meaning the last one to drink.
So
Sayna Anas
narrates that there was once a gathering. The
prophet was sitting amongst the people, and when
the time for the salat came in, those
people whose houses were close to the close
to the the the the place where they
were sitting,
they went home to go and make wudu.
And there's a large number of people whose
houses were far away, so they didn't have
anywhere to go. So a a a a
a a vessel of water
was brought to the messenger of Allah sallallahu
alaihi wa sallam.
And,
and Nabi salah, it it was it was
such a small vessel of water that he
could barely put his hand in it. He
could barely put his hand in it. A
is a vessel that's wider than it is
deep.
So, he he could barely fit his his
his hand in it.
His palm.
And,
he made, sorry. But that but he poured
the water from that vessel
like that. He put his hand in it
and he poured the water from his Mubarikan,
sallallahu alaihi wa sallam. Why do we say
Mubarikan?
Because he put his Mubarikan and sallallahu alaihi
wa sallam, and they all made wudu from
it. And someone asked how many people were
there. It says there was 80 or more
people.
So I my estimate is that there are
80 or more people.
So this is a chapter regarding what it's
a chapter regarding the usage of different vessels.
There's nothing wrong with using different vessels,
for for water except for gold and silver.
So
is is is is made out of stone.
It's hadith narrated both by Bukhari and Muslim
and then in in the narration that's that
both Muslim and Bukhari also narrated a second
narration of the same incident that the prophet
called for a vessel of water,
to be brought.
So,
a a
a
a stone vessel,
again, which is
wider than it was deep.
He could barely fit his hand in with
its fingers,
was brought to him. Anas
who said, I looked at the the the
water. It's as if it was
coming out from a place
between his fingers And I I estimated,
I estimated,
that there were somewhere between 70 80 people
that that made wubu from that water.
He narrates it.
The prophet
once came came to us, and so we
brought him a vessel of water,
a vessel of water, like a bowl of
water from
Sufir,
and he made made from it.
Now he says that
The sufir is is is is is copper.
It's copper. It was made out of copper.
No. Sorry. Not copper. Bronze.
Is copper.
Is bronze. That it was a vessel made
out of bronze.
So there's a
a a a hadith an interesting hadith of
the prophet that he was passing by the
house of somebody with with a companion of
his.
And so the the commentators to the companion
in question here, said Abu Bakr,
he didn't need to be named.
Generally speaking, a hadith, if there if it's
mentioned someone was with the sallallahu alaihi wasalam,
it's Sayid Nabu Bakr. And if it's mentioned
2 people who were with the prophet sallallahu
alaihi wasalam, it's Sayid Nabu Bakr and Sayid
Nabu Bakr and Sayid
Nabu
It's the that's the the the expression we're
using in Urdu in in in Persian. Right?
That's the the those
4 homies, sallallahu alaihi wa sallam.
They used to they used to be together
wherever they went.
The Jabal radiyaala ta'ala an who says that
the prophet sallallahu alaihi wa sallam,
he he went to the house of a
man of the Ansar,
may Allah ta'ala be pleased with them, And
he has a companion with him,
and the messenger
made a simple request. He said, if you
have some water with you in the house
at night,
you know,
and if not, then we'll just go we'll
go drink from somewhere else.
And,
so
the prophet was just asking for water,
because, obviously, there's not running water in the
houses. People have to get the water from
wells and from sources of water.
So he says something very interesting. He says
if you have some water with you in
a kirba, right, in the in the water
skin,
and if not,
Right? If not, then we'll just find somewhere
else to drink from. But the the the
the word he used for drink
is means to drink
directly from a river or directly from a
well without using your hands, like, just with
your or a vessel just to stick your
mouth in the river and drink.
So this is a I mean, it was
something, obviously, the prophet
probably didn't mean literally,
but the the they
take from this that it's not something that's
haram.
Because if it was, he wouldn't have said
it.
Alright. So he says, don't worry if if
you got some water, that's cool. If not,
we'll go to the source and just drink
from somewhere else.
From wearing silk and wearing brocade,
the brocade of silk, and from,
drinking from vessels of of gold and silver.
And he said that these are for them
in the dunya. For them meaning who? For
the kuffar. Those who don't believe in Allah
and His Rasool Sallallahu Alaihi wa sallam. These
are for them in the dunya, and they're
for you in Akhira.
Therefore them in the dunya and therefore you
in Akhira.
Right? Just like that wine. Right? It's haram
in the dunya for the believers and it's
it it will be there for the for
the,
for the for the believers in the. It
will be such a wine that you'll neither
get drunk nor will you have a hangover
from.
That's the that's the that's the
the the the the the pureness of it.
So these things are for them in the
dunya and for you in the akhira, and
it's a
waste.
Gold and silver
can be used as fungible currency. There's no
benefit in drinking from from from a gold
or silver vessel.
It's completely a waste.
That's why also it's a I'm for a
man to wear
gold.
And it's haram for a man to wear
silver other than one ring, a signet ring
for the person who needs the signet for
for the seal.
Otherwise, most of the say you're not supposed
to drink from sorry. You're not supposed to
have anything else from silver like chains, necklaces,
bracelets, things like that. It's a waste.
Why is it permissible for women?
Because it looks
woman wants to look pretty. She has his
jewelry on. If a man looks pretty, this
is a problem.
This era we live in, people forget that
if a man looks pretty, this is a
problem. This is not a good thing.
How dare you save my own life and
blah blah. Okay. Fine. Listen. If you don't
know La ilaha illallah, then this stuff is
a mood point. Right? You can be as
pretty or as unpretty as you want to.
I don't this, that might be with you
after that. But once you've entered into Islam,
right, once you entered into Islam, it's not
a good thing for a man to be
pretty.
Right? The beauty of a man is not
in looking pretty, it's in his strength.
It's in his strength.
And being done up with gold and silver
doesn't make you
it's not it's not a it's not a
good thing. It's not a good thing. So
this is this is adornment, the beauty of
the the the men in the akhirah, not
in the dunya.
This is the the gold and silver should
be meant to now for example, someone can
say,
I have a cup I drink from. It's
made out of platinum.
Is that Haram? Maybe not. But you're kinda
missing the point, aren't you?
Again, it's a small mindedness that you understand
that the deen is trying to teach you
something, some some principles, a way of thinking,
a way of understanding things. Something technically may
not be haram.
Right? But but, like, you understand from the
data that you already have that this is
probably not a good thing. And because this
is one of the mercies of the the
the sharia is that it doesn't say something
about a lot of things
Not necessarily because there's nothing to say about
those things, but because if there was a
law regarding them, it would have made your
life difficult for you This is one of
the beauties of the Sahaba radiAllahu anhu that
they never used to ask the prophet a
question about something that's gonna end up like
harming them.
Meaning what?
1 of the people with the prophet asked
the prophet
do you have to make Hajj every year?
Do you have to make it once in
a lifetime?
Prophet got upset about about that.
The commentators say that this person maybe maybe
was even from the Munafiqeen. The guy's just
trying to make conversation.
Otherwise, generally, the disposition of the Sahaba radiallahu
anhu, they used to ask about those things
that benefit them.
The knowledge that's going to harm them, that's
gonna ruin things for them, that they may
get an answer,
that's not gonna be good for them. They
understood that it's better just to leave it
alone. If the prophet needs to tell us
about it, he'll tell us and we'll ask
Allah for his help in fulfilling it. If
not, there's no point in asking.
Alright. That's something that's a common sense that's
that's not so common. That's a common sense
that the Sahaba
and whom it used to have.
Drinks from a a a vessel of silver,
that person is doing nothing except for,
except for, doing what?
So he's doing nothing but what but placing
placing,
placing in his,
stomach the fire
the fire of Jahannam.
Nabi salaam, this is one of the the
principles about the prophet sallallahu alaihi wa sallam.
The way he used to eat and drink.
He used to eat and drink like a
slave. There's no showing off. There's no excessiveness,
and this really doesn't help you at all.
Right? The fact that something is made out
of gold or silver, it doesn't help you
at all. Don't waste your money on those
things. Waste them on don't waste your money
on those things. Spend them on something that
might helps yourself or help somebody else or
whatever.
Those things inshallah, that that that that fakhar
and that luxury
that, is is a a a is inshallah
for for the hereafter. It's not for this
dar.
Allah give all of us so much stuff.
Before we, break for the salat,
just a couple of things.
Many of you may have noticed the time
we live in is like it's
it's not it's not fun times.
A lot of people are patting each other
on the back saying, don't worry. It'll be
okay. It'll be okay.
They're correct in some sense and they're incorrect
in another sense. Okay. They're correct in some
sense that whoever has
and lives with it and dies with it,
that person ultimately will be okay at the
end and they'll be okay forever.
In the middle, there's no guarantee of
whether you're going to enjoy what's gonna happen
and you're not. And the signs are that
it's not really gonna be
okay. I'm just letting you know that. The
signs are it's not it's Allahu Alelam Insha'Allah.
I would love to be wrong. I'd be
the happiest person to be wrong. The signs
don't look like it's gonna be very okay.
So what is the response of a believer
that you, what, double down on a couple
of things? Okay? You double down on what
what what is your nia of being alive,
of doing things?
The person who their nia is Allah and
his Rasool, sallallahu alaihi wa sallam, they want
to propagate their deen, Allah takes care of
them.
This is not something that any generation of
Muslims has been absent from this type of
tribulation.
Right? I give the personal we give the
Sahaba
on whom their examples are as many plentiful
you hear from other people about those
those examples.
One of the things that I don't like
is people when they talk about the Sahaba
radiAllahu on whom. Again,
It's it's a a a you know, some
people have kind of put it in the
pie in the sky section of their brain
whereas, like, those people are marvel superheroes. We
may not be able to live up to
their sunnah or whatever blah blah blah. So
they don't relate to it, which is wrong.
It's a wrong way of thinking about about
the Sahaba
and whom there there are people who there
there are ordinary people who who did extraordinary
things and made extra or extraordinary sacrifices because
of which Allah gave them a maqam that
normal people didn't get. But they they started
off with less than what you and I
have.
But,
you know, this is something if you look
in our in our history as an ummah.
The has not really been doing,
you know, what they're supposed to be doing
for large stretches at a at a time
over large numbers of people.
Still, Allah takes care of the people of
this.
Allah still takes care of the people of
this.
The Muslim world, most of it was directly
ruled from Europe for centuries,
right, in in until until the early 1900.
What ended up happening?
Right? Our masha'i, our olema themselves, they spent
extraordinary amount of struggle
extraordinary amount of struggle opposing colonialism.
There's no way they were gonna win.
What happened, Allah ta'ala himself, he made them
occupied with each other.
2 world wars. Right? Remember this, Pakistan, India,
Bangladesh.
In the world of Asabaab, who's the one
who gave them freedom? It wasn't the British,
and it wasn't even our mashaikh.
It was Hitler,
who's a horrible man.
But used him to benefit some good people
because that's how does things.
You understand what I'm saying? And it's something
that nobody in this ummah nobody in this
ummah has, like, any,
you know, they they really don't have they
they know for a fact that this is
a Fafal, the grace of Allah ta'ala, that
he did this. There's no real way that
that we ourselves were were in a position
to help ourselves.
The Mongols
sacked and overran the entire Muslim world.
Christian Europe rejoiced.
They rejoiced. Where did these people come from
that absolutely just handed us everything on a
plate against this enemy that we were unable
to even lift a finger against?
What ends up happening?
What ends up happening? The the the the
people who defeat the Mongols on the battlefield
the first time, they're all Turks anyway. They're
all from Central Asia. It's basically their own
cousins.
The first the the the first,
set of Mongol princes
within less than a century after after, the
overrunning of the Muslim heartland, they start to
accept Islam.
That's not something that that's not something that,
like, the Muslims did. Allah sends that.
Why? Because there are people in this dunya
that believe in and they take it very
seriously. And Allah Ta'ala, his love is for
those people.
And the barakah of that love for those
people, it helps everybody around.
So you see after that, the very same
infrastructure that the Mongols put together, the very
same state that the Mongols put together, all
of it is then used within a very
short amount of time in the service of
Islam.
That's not something you can plan for.
Allata takes care of people. So if your
niyah is to be for the sake of
Allah, if your niyah is to be one
of the people who he loves, if you're
the one struggling against your own nafs in
order to learn the earn the love of
Allah ta'ala,
then what you do and what you don't
do, Allah ta'ala will take care of you.
Allah Ta'ala. It doesn't mean the Muslims should
stop having plans for what to do in
case this happens or that happens,
but you know that ultimately,
you know, your your plan is not what
what helps us.
It's you just doing what your job is
in this world, which is to just try
your best.
Ultimately, it's Allah to Allah who saves us
every single time. Knowing that that's the case,
then you should dedicate some time and renew
your niyyah and dedicate some time and some
importance to Allah Subhanahu Wa Ta'ala in your
life as well.
Very specifically
very specifically, what do we mean?
A person should,
have more
in saying their prayers on time
and saying their adkar and reading the ayat
of the Quran and reading the orad of,
of of of duas that come from the
book of Allah and from the
have to do with protection.
Right? To to
to the prayer, the salat is a protection.
The recitation of the Quran is a protection.
All of these things are protections for people
from the unseen,
both in the sense that they will they
will,
prevent you from from
from from being harmed or they will reduce
the amount of harm that will fall over
you versus other people.
But also in a more fundamental sense, a
more important sense. Because the dunya is gonna
only last for a limited amount of time.
Whatever happens, you know, Allah protect us, but
even worst case scenario types. So whatever happens,
dunya is only gonna last for a certain
amount of time. Whoever be if even if
the Muslims become, you know, the enfranchised class
and they rule over everything,
it's only gonna happen for a limited amount
of time. Nobody's gonna live forever. However good
it back gets, there's unlimited amount of good
it can get and only a limited amount
of evil that can happen.
Afterward, you have to go back to Allah
So these things are protection in this world.
That's cool. But the more important thing is
that these things then will be a protection
for you in the hereafter.
There'll be a an excuse that you use
to earn the level of Allah Subhanahu Wa
Ta'ala, which if you learn if you earn
that, then both sides things are things are
made properly.
So there's there's a lot of, there's a
lot of benefit from that point of view.
There's a lot of khair, but it's not
the benefit in of, like, your life is
gonna be
is gonna be good. Because there's a good
chance, you know, people are gonna be, like,
burning crosses and doing god knows what, rounding
people up, arresting people, doing all this kind
of weird crap that, it's not it's not
something that it's not something that's a good
thing.
And you'll see the the wheat separate from
the chafe. You see you'll see people, you
know, shaving their beards and taking off their
hats and doing this and then the other
thing. And you'll see people on the other
side doubling down on their dean. What's the
good news? Good news even if you shave
your beard and change your name, they're still
not gonna accept you.
When Masa gets angry,
some people instinct is to just dance harder.
He may crack a smile, but you still
say he not gonna free you because of
that.
So, this is a strong instinct in a
lot of people by the way.
You know, some people, there's a really strong
instinct inside of them. Don't if all that
have freed you from this instinct, don't worry
about it. Okay? If you out of the
300 Muslims you know are the only person
who doesn't have this or the only person
who's able to overwhelm it, don't need feel
the need to feel peer pressure or anything.
Okay? This is the Fado of Allah Ta'ala.
The the the mongols when they sacked Baghdad,
right, there were so many people they killed.
They killed everybody. Their policy was what? If
you resist us, we kill everyone.
From their point of view, very pragmatic,
policy
because that meant very few people resisted them.
So the Baghdad, they resisted. So they did
kill everyone after. They did make good on
their promise. Otherwise, no one's gonna believe it
next time. So there were so many people
in Baghdad.
Every Mongol soldier, they'd give him 40, 50
people to kill him. Okay. Logistically, this is
a problem. Killing 50 people is not easy,
especially in a pre modern time when you
don't have firearms and things like that. I
mean, to stab 50 people to death or
to hack their head off with a sword.
Okay.
Like, when you go to the gym, how
many reps do you do? You do, like,
3 sets of 10, and you're pretty tired
after that. So if you have to hits,
like,
you have 50 people to, like, lap their
head off, and so you have to take,
like, a 5 minute break in the middle.
It's not easy.
What happened? The people were such in such
shock. They said, oh, we're Muslims. We should
win every single time. Allah ta'ala should this
thing should be on lockdown. It should be
handed to us on a plate. So they're
in such shock. How how the * did
we lose? This is Allah to Allah's sunnah.
You give good times happen to good people,
good times happen to bad people, bad times
happen to bad people,
bad times happen to good people. Test different
people in different ways. So they're so shocked
because they didn't expect this to happen. So
what are they doing? They're just standing in
line.
They're all doing what? They're just standing in
line. It's my turn. Get your head cut
off. He has 5 minute break. I guess
he needs a break. His arm's tired.
He's gonna have to use his left hand
or something now.
Right? Most of them are archers anyway. Must
have been very awkward for them have to
have to do something like that. They're just
waiting around and they all 1 by 1
get killed.
Even Athir even Athir master Muhadith, Nihayafi, Ghadib
al Athar, and a number of other master
masterpieces in hadith and in in history,
He he wrote in his world history,
he wrote in his world history. It was
very painful for me. People told me to
write about the sack of Baghdad because that
was the capital of the caliphate. They thought
people thought literally this is like the sign
of Yom Kiyama coming that the Baghdad will
follow the.
So they they they,
so he he said that it was very
painful for me to write, but I I,
eventually, I gathered the Kurds that someone has
to write about this. So I wrote about
so he talks about, like, he's standing in
a line.
Whatever. 40 few 50 people need to get
killed. He's standing in a line. He looks
at the dude next to him, and he's
like, you know, if he ran away, what
would he do?
All other Mongol soldiers have their own 50
people to kill. What would he do? I
don't think he can do anything.
So why why don't we run away? Yeah.
Why not? So the 2 of them ran
away. That's why he survived.
So inshallah, you know,
if Allata gave you brain and Allata gave
you some sort of courage in your heart
and some Himma and some creativity, still things
work out
But it's not a good scenario. Like, you
should Shabbat yourself like, we made it. But,
like, you should still understand, like, for it
may not be good for the rest of
the 50 people.
Right? So I'm not you know, don't sugarcoat
candy. You should be alert. Be careful. Sisters,
be very careful,
you know, about going out alone at night,
where you go, how you go. Brothers also,
you know, you may not wanna send your
sisters to the grocery store alone. I mean,
Hamdah, we're in, like, we're, like, in a
blue fortress
in this area. But still, there's a lot
of crazy people who have a lot of
very sick and crazy
type of dreams in their heart that they
think are gonna be fulfilled now.
And, they've been given courage. Shaitan has given
them courage to act out in the way
that they knew it's wrong. That's why all
the polls were wrong. Everyone thought that things
were gonna turn out the other way. Why?
Because the people who did what they did,
they were ashamed to admit it. They knew
it was wrong
and they were ashamed to admit it. And
when they closed the curtain
and they thought nobody was looking,
was looking.
That's the same for us when we close
the door, turn turn off the and we
think nobody sees us, sees us.
Right? But that's what they did when they
thought nobody was looking.
There's a lot of that. People should be
very careful about that. Very careful about the
way you go out, the way you the
the way you, you
know, the way you conduct yourself. This is
something I said at a MSI in the
Jummah Khutba, and then I got all the
uncles telling me, like, cut it off, cut
it off. You know? Right? There's a in
the in the in the Quran, there's a
ayat about the salat al Khuf.
What is salat al Khuf? It's the way
that the Muslims should pray in the battlefield.
The salat is not excused in the battlefield.
The salat is not excused in the battlefield
that even if the 2 armies are looking
at 1 looking eye to eye at one
another. Right? The sunnah is that the commander
of the army
leads half of the half of the army
in in one raka'ah, and then he stands
up for the second one, and he waits.
And the people behind him will
finish their their their salat,
and then they'll leave. And then the sec
and they'll take up their positions to guard.
And then these people who are guarding from
before, then they'll line up behind the commander,
and they'll pray.
They'll say, Allahu Akbar, they'll join the prayer.
And when he hears they all said, Allahu
Akbar, then the imam will lead them in
in another raka'ah.
And then when he says his salaams when
he's done, the people behind them will finish
his prayer. So that way the entire army
will pray in 1 one, in one congregation.
It's still not excused. Allah Taw says in
the in his book, he says he says
what? He says, but keep your keep your
armor on, keep your your your your weapons
with you because Mushakin would would love that
you,
let let let your weapons down and you
left your armor down.
Obviously, none of us are going to the
field of battle. I mean, it's not like
it's that's a superlative example. That's an example
of people who are really in, like, mortal
danger.
And that's what all the principles, what I
wanna say is that what is that that
the people would love that you let you
let your guard down, expose yourself.
So don't do that.
Don't leave your sisters in a position that
someone's gonna pull on their hijab and say
something bad about them. You know, you know,
keep a watch out. Don't put yourself in
the position yourself also that you're gonna be
going going in a place or going in
a in a in a situation where people
can then taunt you or give you a
hard time.
Right? Think about things before you do them.
The duniya is not the duniya is what?
This hadith of the prophet, the duniya as
the the
the the jannatul kafir sigil mumin
is the the paradise of the
and the the prison of the believer.
Prison is not like you don't have a
fun time in prison.
Prison, you always look over your shoulder and
like watch your back.
Why? Because there's some people who wanna do
some very bad things to you.
Something's worse than killing.
Some people wanna do bad thing. So what
do you do? No need to trip or
like freak out. But just, you know, keep
your wits about you. Look around what's going
on. See what's happening.
And don't assume everything will be good. Everything
will be okay
just because everything's gonna be okay because I
like, my life is gonna be I'm I
said
and so Allah promised my life will be
a Disney movie. That's there's no such promise
anywhere. The promise is what you'll be tested
again and again.
Your your wonderful ending, happy ending happens on
the other side if it doesn't happen in
this world.
So what does it mean? It means we
have brothers over here who are very good
at, like, you know, organizing different things politically,
socially.
Right? We have masajid. We have groups that
we stick together with. We have people we
call, we talk to. You know, stay together
and think about how are you going to
both say your salat and also, you know,
keep your armor on
how to deal with your dunya wafers as
well as dealing with your
your affairs in the akhirah as well. This
is something that we should have been doing
anyway. This is part of the sunnah of
the prophet sallallahu alaihi wa sallam.
Right? The Sahaba radiAllahu on whom we're very
prepared for different contingencies,
Whereas we think that, oh, I I pay
taxes in DuPage County, so everything should be
wonderful. That's not that's not how it works.
That's that's that's that's how what? That's how
sheep live in,
you know, amongst the, the the in the
whatever their herds, the flocks that are next
to the slaughterhouse.
You weren't commanded to be a sheep. If
you're a Muslim, you're a person of
you're commanded to think like the shepherd, not
like the sheep.
Very few people, even amongst the Muslims, unfortunately,
received this tofir. If you're one of the
people who received it, then, you know, think
about that inshallah. Allah to give all of
us tofir.