Hamzah Wald Maqbul – Riyd alSlihn Ettiquite of Greeting and Seeking Permission Ribat 03182017.mp4
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AI: Transcript ©
The chapter regarding the prohibition
of
initially greeting,
a kafir with salam,
and if they greet you with salam, how
to
reply to them,
and the recommendation of saying
salam to a gathering in which there are
both
Muslims and people of other faiths.
Said Abu Hurair radiAllahu ta'ala Anhu,
he narrates that the messenger of Allah sallallahu
alaihi wa sallam said,
do not
begin your greeting or do not greet, the
people of
other religions, the Jews and the Christians with
salam.
This is obviously probably not super
PC.
Like, what are you saying? They're not human
beings? No. That's not what we're saying.
What are you saying? We should treat them
poorly. Why can't we say slander them?
Look. This is a divinely revealed,
religion and a divinely revealed sacred law.
And we follow it,
and people are going to be haters and
are going to have
problems
with it,
what does that what does that mean? That
means they're gonna have problems with whatever we
do or whatever we say.
Because there's a set of people who are
gonna be like, okay. That's your religion. You
practice your religion, and they're okay with that
from amongst non Muslims, people of other faiths.
And then there's gonna be a set of
people who always have problems no matter what
you say. And the sad part is that,
unfortunately, now there's a type of
Muslim there's a type of Muslim who is
kind of legacy grandfathered in, you know, like
grandfathered in, like you had you had a
a Verizon account with unlimited data and then
Verizon got rid of unlimited data, but you're
grandfathered in. I guess they brought it back
now, so it's not a very apt analogy,
but,
you know, assuming they didn't. And some people
are grandfathered in the sense that they're born
into a family or they're somehow or another,
like, legacied into the dean. And, they don't
have
the conviction or the
the the
the honesty with themselves to leave.
Or they may not even understand
whether they believe it or not. And this
is something very interesting. And people struggle with
their faith.
That's what
the definition of nifa' is.
In the hadith of the prophet sallallahu alaihi
wa sallam, it comes in the hadith of
the prophet sallallahu alaihi wa sallam that
Munkar and Nakir.
The 2 angels that question a person in
their grave when they enter into their grave,
they'll ask them, who is your god? What
is your deen?
And,
what do you say about this person? And
they'll be shown somehow the prophet
in the way that they recognize him. And
the believer will answer correctly
and the disbeliever will answer incorrectly.
And it comes in a narration that the
the the hypocrite will say,
I don't know. I just used to say
what other people said.
I don't know. I just used to say
what other people said.
Now,
this is, majlis of Hawass. This is not
like the Jumah Khutba where everybody is sitting
here.
So
generally speaking as a matter of Hikma,
we don't,
like,
blast this out. Because then what's gonna happen,
half the people in the masjid or 3
quarter of the people in the Masjid that
have these doubts, they'll be like, oh, what?
Sheikh is saying I'm not a Muslim. That's
bogus. I'm out of here.
Or maybe I'm not a Muslim, which is
not the point of saying these things. But
you have to understand
the knowledge is
one thing. It should be understood in its
pure form by the people of knowledge. And
then the p r of how you're gonna
distribute that knowledge is a different thing. Right?
There's a wholesale approach,
which is the approach of the ulama, and
then there's the retail approach approach of the
duaat,
right, customer service and all of these things,
you know, how to make the pitch and
make the sale.
From the level, we understand that if a
person doesn't have conviction in the din and
they're just going with the flow,
then that person hasn't entered iman yet.
You understand what I'm saying? That person hasn't
entered iman yet.
Now if someone hears this and they're like,
oh my god. I have doubts about stuff.
Does that mean I'm not a Muslim?
The answer is
if you have enough conviction to know that
this is where you should be, this deen
is where you should be and what you
should be doing,
then inshallah, if you were to die right
now, it should be one would hope it's
accepted as iman.
However, it's required. It's a Fardh on you
just like Fardh to pray and Fardh to
fast, if not more than that.
It's required for you to keep inquiring, keep
inquiring until you make a decision. Is this
true or is this not true?
This is a requirement on people And people
put this on the back burner and yomotayama,
they'll be like, you Allah, you know, I
needed to become a doctor and I needed
to buy Tesla and I needed to do
this and that and the other thing. And
you'll you know,
you know, does he even have to ask
you anything? You knew you were gonna die.
You knew you were gonna go somewhere with
all of this. You knew that was more
important than all this other stuff. You knew
that your Tesla is not gonna give you
salvation or eternal life. You know you're you're
you're, you know, the American Medical Journal that
you get your, articles published in or the
whatever,
colonoscopy
equipment that you put inside of people to
see if they're, like, you know, whatever is
is functioning
correctly. You knew that that's not gonna give
you salvation. The only one who's gonna give
you salvation, the one you're going to return
to and have to abide with forever is
Allah Ta'ala.
So those excuses, they may seem very attractive
or reasonable in this dunya, but they'll seem
very stupid on that day.
So a person should go and inquire about
stuff.
We don't have a deen like that of
the the the Nasara,
that we believe in some sort of sacred
mystery and it's impiety to ask about things
or you shouldn't inquire about things. You should
ask about all of these things until it
becomes clear to you that this this is
the haqq or that you make some other
claim.
And I'm very I'm very, open with saying
this, and I'm very confident in saying this
because I think that if a person has,
like, half of a brain and they're honest
about their inquiry, they will come back with,
answers from the deen that there's truth there
they didn't know
existed.
There are many people who attend the masjid
and they, you know,
award winning hijab, award winning,
beard,
beard cream model level of beard, and,
you know, going on jamaat and going on
hajj and studying, and some of them are
are hafad and some of them are this
and that. But the basic elements of faith,
you don't know them.
That's the problem. So, unfortunately, coming back walking
back to where we where we kinda just
launched this tangent from,
is that there are some people, they're not
gonna be happy whatever you tell them. Some
of them are even Muslims. They'll just be
like this. Why is this this way? Why
is this that way? The other thing. It's
not gonna they're not gonna make them happy
one way or the other. The reason,
the reason is what? Is that salaam is
the greeting of people of Jannah.
And so the people, those beings and those
entities that don't reside in Jannah forever,
they don't receive the the greeting of salaam.
That
this is a and of Allah ta'ala that
Allah has pleased with you. Is that what?
You'll salaam will be said as a as
an utterance, a word from from from a
merciful lord.
And And so the person who worships other
than Allah ta'ala or the person who rejects
Allah ta'ala's nebbis, that person won't be there.
So what we're so you're saying we're going
to hellfire? That's horrible. Well, if you don't
believe that * exists or you don't believe
that the things that the prophet sallallahu alaihi
wa sallam is saying is true, I. E.
You're not a Muslim, then why are you
offended? Don't be offended about it. That's fine.
We don't believe in your religion. You probably
believe we're going to *. And if you
believe we're going to heaven, we don't believe
that any we don't believe that your source
of truth is correct anyway. Right? We get
along in this world. We don't have to
get into fist fights with people or whatever.
It's just like, fine. This is a ritual
practice we hold between ourselves.
Some of the people who are not Muslims,
they can they can get that. They're like,
whatever. That's cool. And some people will always
have a problem. You can tell them everything,
anything until you're blue in the face. 1
+1equals2, they'll always have a problem. Some Muslims,
unfortunately, they'll always have a problem with it
as well.
And,
that's, you know, Hazrat Tanri
has an entire essay about this. That there's
a
a certain,
disposition
of a person
who will always have objections to the dean,
from within the dean. And, generally, those are
the people who are who are brought up
far away from its, customs and practices,
but their Islam is, Kandani. It's like a
a a legacy they receive through through the
generations. It's in their name. It's in their
customs. Obviously, if you're you know, all your
cousins when they got married, you know, the
bride was wearing red and the groom, you
know, came in on a horse and had
this, like, weird frilly gold, like
I don't even know what the * that
thing is and it's all made out of
money and stuff like that. You're like, yo,
I want that weird frilly thing with the
made out of money too, you know.
I wanna wear red on my wedding also
because my mom's picture from her wedding was
red and, you know, that's what I wanted.
But as far as the dean and the
conviction, the practice of all those things, they
never received it.
But our approach should not necessarily to be
go around and tell people, oh, you this,
oh, you that. And actually, to honest with
you, this describes most of us sitting in
the room right now anyway.
And if it doesn't, it's only by the
grace of Allah ta'ala it described us at
some point or another.
But, the point is not to go around
and, like,
give other people a hard time to joust
other people on this issue. If you know
someone who that fits their their description, then
use your hikmah, inshallah,
to walk them slowly back to the Deen.
This is, this is,
part of the love and mercy of the
sunnah of the prophet, sallallahu alaihi wa sallam.
But at the same time, if if, you
know, if a person finds themselves, like,
just constantly, like, everything they can't accept it
all the time and whatever, and they find
themselves in this position that, hey. Yeah. You
know, this is kind of a legacy thing.
You know? Do do yourself a favor. Okay?
Either just figure it out. If this thing
is the haq, then follow it so that
you can benefit from it in the next
world. That your had from Islam is more
than getting ed,
twice a year, And your had from Islam
is more than, you know, having having your,
whatever,
an uncle, announcer Janaza,
one day that you actually receive salvation through
it. And on the flip side, if you're
like, oh, yeah,
none of this stuff makes sense. And I
think eating pork and committing zena is like
the way forward and all this other stuff.
If you're convinced of that, like, you know,
without a doubt, then why bother yourself getting
harassed in the TSA line every time you
go to the airport? Just, you know, do
something else. Now I say that with great
confidence that a person who actually, you know,
again has half a brain that they'll and
they're they're they're, you know, unbiased in their,
you know, they're, looking into this and they
go to the right people to ask,
that they'll they'll get good answers inshallah.
But, you know, when you're in the middle,
you kind of get you kind of get
hit from both sides, Both in this world
and the hereafter, the are
in. They're in the lowest the lowest rank
of the the the people of the hellfire.
Will
protect us from being there? So the salam
is a greeting for the people who abide
forever in Jannah. That's why we don't say
salam to cats and dogs.
Even though our aqidah is that not that
they're going to the hellfire, but they're not
they're not from the they're not from the
the ones Allah that created Jannah for. Salam
is for who? It's for the angels and
it's for the believers.
It's for who? It's for the angels and
it's for the believers.
So the reason we don't give some to
the Jews is because they they didn't accept
the prophet alaihis salatu as salam.
Why? Because this is our iman that whoever
doesn't accept part of the message, it's as
if they didn't accept the entire thing.
And we don't say it to the Christians.
Why? Because they they worship a god other
than Allah ta'ala.
And they said that that that that god
who is,
that there's no one like unto him, They
believe that no god could be made from
the physical earth,
which we we we don't we don't accept
that. We don't accept that.
And, so we don't say salaam to them.
Still be a good neighbor, you know, help
people out when they're sick. Visit them when
they're sick. Help them out and help them
take the shovel of snow from their driveway,
all that other jazz. But, you know, our
aqida is what? That you're not people. You're
not the so we don't give it to
you. Believe in our religion either. We don't
take it personally.
That's fine as well, you know,
in this world, you know,
So don't begin with them.
And
Said Anasidnu Malikin radiAllahu ta'ala who narrates that
the messenger of Allah sallallahu alaihi wa sallam
said,
if one of the Ahlul Kitab, one of
the Christians or the Jews, they say Salamu
Alaikum
to you, then reply to them Wa Alaikum.
Don't reply
with rather reply to them with.
There's a number of reasons for this.
One of the reasons is that some of
the Jews in Madinah Munawar
in order to mock the prophet sallallahu alaihi
wa sallam because this greeting of salam is
not just masoon in our sharia, but shariaim
al kablina. It's a it's a masoon greeting
of the prophets.
So the Jews know about this greeting.
They say they say also shalom alaykhem means.
Right? The sin becomes a sheen, the calf
becomes aha,
etcetera.
But it's the same essentially
as well.
So if one of them says that to
you, say,
The Jews, in order to mock the prophet
instead of saying
to the prophet,
he would just say to Sam.
So they would say to him instead of
salaam alaykum, they said assam alaykum. Sam Assam
in in Arabic means what?
It means death.
So it was just like a mean thing
to say. So it it they would say
it sometimes in such a way it was,
indistinguishable what what they meant. Like, they're mess
they're trying to mess with him, sallallahu alaihi
wa sallam. And some people are like that.
Some people people speak really fast and they're
light on their, on their consonants.
Sometimes you people say, but the thing is,
right, if it's your auntie, right, she's probably
not wishing you death, hopefully.
You know? If she wanted to kill you,
you know, you were over for dinner last
night and, like, the whatever
the
knife she cussed with would have gotten the
job done real easy. You know, you wouldn't
have seen it coming. So
you can assume that that's not what what
what they meant.
Whereas some of them, they would just mess
with the prophet in such a way that
that that it wasn't known what what was
meant. And so this is the inauguration of
the sunnah of the prophet sallallahu alaihi wasallam
that when,
when they would say, salaamu alaykum, or assamu
alaykum, or whatever ambiguous thing in the middle,
he would just say, wa alaikum. And this
happens sometimes,
like a coworker or a neighbor or something,
They're trying to be, like, culturally sensitive and
stuff like that. You don't need to give
them a Sharia
lesson.
You know, they're trying to be nice.
It's a time when they could be, like,
mean and get away with it, and they're
trying to be nice. You don't have to
be like, no. You're not a Muslim, so
don't say Islam to me. This is not
the other thing. What's the sunnah? Is what?
They don't know they don't know what does
it mean, what is the story behind it,
whatever. It's a polite way of just saying
it, move on. If they meant khair and
they meant good, InshaAllah, they'll receive some benefit
from it too. Because the Wa'alaikum, it will
be accepted by Allah Ta'ala as well. And
if they meant,
if they meant ill, then it will come
on their heads. And this is the the
the the way the way to get through
this, this thing. You have people you have
you had people come up to you just
say
before. Right?
Have you?
Yeah. I mean, it happens every you know,
it happens. People are, you know, they're just
trying to be culturally sensitive and all that
all that good stuff. Masha'Allah. Just say, well,
alaykum, inshallah, if they meant hail from it,
inshallah, Allah, I'll give them a hail for
it.
When Usama tar Radiallahu Wa Ta'ala and then
Nabiya Sallallahu Alaihi Wasallam
It's a hadith of Bukharian Muslim from saying
Osama bin Zayed
that the prophet
passed by
a gathering mixed gathering of people who are
Muslims and people who are idol worshipers,
from the mushrikeen and and from the polytheists
and and Jews. And the prophet sallallahu alaihi
wasallam said, salaam alaikum to all of them.
He didn't be like, well, you, Islam, you,
Islam, and you
hi.
You
know? Just make intention for the the the
the the the Muslims inshallah, and then that's
fine.
The chapter regarding the recommendation of saying salam
when a person
leaves a gathering,
and
separates from,
those he was sitting with or the one
he was sitting with,
which brings up another very simple, but oftentimes
overlooked point,
by many people
that saying
is both a greeting and it's also a
parting.
Okay?
Khadafiz is not a Sunnah.
And even more annoyingly,
Alafiz is not a Sunnah either.
There are people who don't say
is, like, the traditional, like, whatever Persian,
slash Desi way of, like,
parting. They say god may god be your
protector, which is a nice dua. You could
say it if you want to. Just say
salam afterward.
You can say it. There's nothing wrong with
saying it. And then there's some people say,
no, Allah Hafiz, because Allah is the name
of god, and could mean a number of
gods. Well, not necessarily.
Nobody has used the the word Hudah to
mean anyone other than Allah Ta'ala essentially since,
like, the conquest of the Sahaba Radi Allah
Ta'ala Anhoon.
So that's not really
a point. And the idea that a person
thinks that one
using one word and something which is essentially
a is better than the other word is
a person who just doesn't know their right
from their left. So I don't know. I
find it very strange how some like
like, you know, chain email, Facebook post type
Muslims,
they read things like this and then their
whole iman is like invested in these things.
Like, no. Allah Hafiz, not.
Why just say salaam? Okay? Just say salaam.
That being said, if a person says and
they say salaam as well, that's not I
wouldn't consider
it's just a dua that people give to
one another. The custom isn't bad in and
of itself, but to use it as a
replacement for,
a replacement for saying salam,
or or to assume that it's somehow part
of the deen and someone who doesn't do
it is impious or whatever is is wrong.
But, even even, you know, not to let
our,
let our other people off the hook so
quickly. Even to say,
which is the custom of many it's a
custom in in
many colloquial dialects of Arabic. It's better in
the sense that the word salam is there,
but salama is similar to salam, but it's
different.
And it's not the wording that the prophet
used.
What's the wording the prophet
used?
There's more blessings in that.
If one of you
goes to
to a gathering,
let them say salaam.
And when one of you wishes to leave
from a gathering, let them say salaam
and know that the first salaam is has
it has no more right than the second,
meaning both of them are equally
equally,
the right of the people you're sitting with.
As,
as parting words, as parting words.
Sorry, Khadafiz.
This is a chapter regarding
seeking permission to enter
and,
the etiquettes thereof.
Allah most high said, oh, you who believe,
do not enter houses that are not your
house until you
until you're
brought closer
until you're brought close until you're,
given permission to enter. And do not
until you're given permission to enter and you
said salaam to the people who live in
that house. And Allah most high said that
children amongst you are you listening, children?
Is talking to you now.
Hello?
You listening?
Okay.
That the children amongst you, once they grow
up so remember for when you grow up.
Okay? When you become adults.
That you the children, once they grow up,
meaning once they hit the age of maturity,
let them seek,
let them seek permission to enter,
like the elders before them. Once they grew
up, they sought permission to enter. Meaning what?
Don't just barge into places.
And this is not by the way, this
is not just for a house because a
house has an outside door. This is for,
like, the rooms of of the house. You
wanna go into your room?
You know, knock yourself out.
Blast the door open and jump onto your
bed. Dive bomb onto your bed. No problem.
Okay?
If it's someone else's room, your brother's room,
your sister's room, whatever,
knock.
Seek permission.
Even if you have permission to enter,
knock. Always knock before going in.
So there's, like, 2 different, like,
philosophies with regards to this. Some people are
and this is classically the way, like, Europeans
used to think in the premodern era. Well,
why should I have to knock? If someone's
not doing anything bad, then they shouldn't really
care. Right?
Well,
just knock.
Okay? Because then you'll see something you didn't
wanna see. What's the point? It doesn't benefit
you. It doesn't benefit that person.
What's, you know Allah Ta'ala satar. This is
a Sifa of Allah Ta'ala. It's one of
his
attributes
his beautiful attributes that, what, people do stuff.
He covers it over, you know, because Allah
is the only one who's perfect. Everybody else
has all this, like, weird messed up weird
stuff about them. You don't want you don't
want other people to know you barely don't
wanna know it yourself,
about yourself. You definitely don't want nobody else
to know it, and other people knowing you're
embarrassing things doesn't help. Right? That's why we
don't tell we don't tell, like, embarrassing stuff
about each other. Right? If someone does something
embarrassing or whatever, you just kinda, like, keep
it to yourself,
unless it has to do with the right
of another person. So someone was like, oh,
I'm gonna go kill your baba. Okay. Then
you can call me and tell me. But
if it's, like, something personal, then you don't
you don't tell, like, you know, your friends
or your teachers or whatever. You don't tell
embarrassing things about other
people unless it has to do with the
right rights of others.
So, yeah, we we totally believe in privacy.
If you barge in on somebody and you
see something or you're, like,
checking through their phone history or, you know,
you're,
looking through their closet and their stuff or
you're looking through their you know, weird things
like your bathroom. Who would think, like, you
know, whatever
you know, someone's you use someone in the
bathroom at somebody's house. Right? It's a place
a person is very comfortable. So maybe there's,
I don't know, something they didn't, you know,
clean it properly or something left out. All
kinds of different places. Don't look left and
right. Just do what you need to do
and leave don't look for look for problems.
Don't scrutinize these scrutinize, you know,
different details and things like that. Just do
what you need to do and move on.
This idea, well, if they have nothing to
hide, what's the big deal? The idea is,
okay, from the get go, we all have
a lot to hide.
We all have a lot to hide. Whoever
claims they have nothing to hide, that person
is, like, either a moron or lying and
oftentimes both. Seldom neither.
So, you know, and there's exceptions to this.
So, like, when's the time to tell, like,
an embarrassing thing about another person? Like, if
you're bearing witness in court or if somebody
asks you about, like, okay. I wanna marry
my daughter to this man or whatever. Those
are exceptions, but generally speaking, we don't we
don't, we don't look for those types of
details and scrutinize. The idea is everyone has
something to hide, and,
it's just part of adab that we present
one another present ourselves in front of one
another and should be able to present in
front of one another in a in a
good way. So always knock. So the out
the knock if you knock on somebody's door,
right, he's gonna talk about the the other
other above it. Right?
So we'll just talk about that in a
minute.
He said that the messenger of Allah sallallahu
alaihi wa sallam said when seeking permission to
enter, do so 3 times.
And
in that, if you get permission,
then enter. And if not, don't knock again.
Just go go back go back home.
Maybe someone is occupied doing something, like,
very personal.
You're not gonna be like, hey. I wanna
look into that. I'm
I'm taking a dump. You're you know, you're
not suffer a lot. Right? See, that was
even bad just to say even hypothetically in
in Darsen. We're actually talking about 5th, and
people are like, oh my god. How can
we say that? Right? Well, imagine if someone
was actually doing something like that, then you
don't want them to have to say it
at that point. Right? So, I I took
the fall this one time to save, you
know, 100 people from having to be in
that weird position. Just
just,
seek permission 3 times if you don't get
if you don't get permission. So then, you
know, you can be judicious. You can knock
and wait 5 minutes and knock. But after
the 3rd time,
if you don't get permission, go back.
Sometimes you you you're not in a position
or you don't want to see people or
whatever, and it's just annoying. Like, the person
is and they're it's like, man, just get
a hint and get lost. Like, what's what's
your problem? You know, can't you don't you
know how to do email or whatever. Right?
Like
3 times and then and then go back.
This is the teachings this is the teachings
of of of wahi. This is this is
the teachings of of revelation.
Of Allah said the only reason for,
that for the for the legislation of seeking
permission before entering is what?
Is
just so that a person doesn't see something
that that they shouldn't see. It's because of
the eyesight. It's because of vision. Because you
you might see something that person doesn't want
you to see or you may see something
you don't wanna see.
So
who is one of the is
one of the,
one of the, the Tabireen,
and he's a solid hadith narrator.
And
he
he said that,
a man for Banu Amir,
he,
he he said that he,
once asked the prophet, sallallahu alaihi wa sallam,
if he can enter.
So
one might wonder that the name of the
person who who from Banu Aamer who asked
this question is not being named. Why is
that?
And what effect does it have on the
validity of the hadith?
Generally, if a hadith narrator's narrator is upright
to a certain degree, then the Muaddiddin will
accept that that they're not naming that person
for a purpose. Sometimes some of these people
then, you know, like, they're they become politically
they are political adversaries.
Sometimes there's something embarrassing mentioned in the hadith
that that people don't want to,
want to know who it is. And at
any rate, if the person is a Sahabi,
it's part of the aptidah, the alsunu al
jama'ah that all of the sahaba radiallahu anhu,
Not that they're infallible. We don't believe that
they're infallible. It's possible for them to commit
sins and make mistakes, but we believe that
they're they're the people who saw the prophet
salallahu alaihi wasalam and believed in him, they
they would never lie about the deen.
They may commit sins and things like that,
but they're not people who who lied about
the deen. And this is because of the
prophet sallallahu alaihi wa sallam's repeated,
repeated sanah and and praise of his companions
and because of the praise of the companions
of the messenger of Allah SallAllahu Alaihi Wasallam
in the Quran as well as for as
well as for a number of other reasons.
So he says there was a man for
Banu Amr,
obviously, he's a companion of the prophet, salallahu
alayhi wa sallam, because he's mentioning in the
story that he met with and interacted with
Sayidna Rasool Allah Sallallahu alaihi wa sallam, that
a man from Banu Amr, he,
he went to one of the houses of
the prophet sallallahu alaihi wasallam. Here the word
house means room.
He had rooms that opened up into the
masjid. Each of the Umaha tul Mu'mineen was
in a different room. He had actually no
room to himself.
All of his houses, salallahu alayhi wasalam, were
essentially just rooms where his wives lived that
were connected to the masjid.
So
he was in one of those rooms, and
the person says,
can I, you know, can I,
come in?
So the prophet sallallahu alaihi wasallam said to
one of the people who was doing his
khidma, one of the servants who was helping
him out, can you please go out to
this person and teach him the proper way
of
and the proper way of seeking permission to
enter? And
and tell him say, assalamu alaykum, can I
enter?
And,
the the man from Banu Amer, he heard
this because there's no there was no door,
it was just a curtain basically.
So he heard this and so he's he
himself after hearing this he said, Assalamu alaykum,
shall I enter or can I enter? And
the messenger of Allah sallallahu alaykum, shall I
enter? Or can I enter? And the messenger
of Allah sallallahu alaykum, shall I enter? Or
can I enter? And the or can I
enter? And the messenger of Allah salallahu alayhi
wa sallam gave him permission and he entered.
And this is also a proof, you know,
that that this is not,
I mean, this wasn't Rassoulullah salallahu alaihi wa
sallam being picky,
you know, or being a stickler for for
protocol.
This is also this is this is actually
this is a part of Wahi. That there
are 2 ayat that that that that explain
it and that he also
taught people how to do it and insisted
that they abided by this part of our
Sharia,
and there's a lot of there's a lot
of benefit in that. And people who barge
into doors will realize why
they should knock shortly after barging in.
It's a similar hadith that that's in in
Nakilda.
He said, I once came to the prophet
and I, entered
I entered,
upon him, and I didn't say salaam. I
just walked in and I didn't say salaam.
So the prophet
says go back.
Say, assalamu alaikum. Can I come in?
Also, again, that it was one of the
sharia of Islam that he was,
teaching people.
Inshallah, we'll
do these couple more hadith. Inshallah. Babu Bayanin
and the sunnah or Babu Bayani and the
sunnah
So the chapter regarding,
explaining that the sunnah, if it's said to
the person who's seeking permission to enter, who
are you,
to say
so and so. And then he should name
himself in a way that he's known by
the name or by the by the honorific
title that he's known,
and the the,
disliked
dislikedness of saying it's me
or something like that.
So this is beautiful the way that the
book is put together. It shows shows the
nispah of these things. That these are these
sun, and they're not from this world.
These are the the adab and the etiquettes
of the people of Jannah.
These are the adab and the etiquettes of
the angels.
People who have no connection with that realm
will never understand this.
This is why a person
has a barbarian mindset. This is why if
you have nothing to hide, it wasn't they
don't they'll never understand these things.
These adab come from a higher realm. That's
who he narrates
in his well known hadith with regards to
the night journey of the prophet sallallahu alaihi
wa sallam and the ascension,
that the messenger of Allah
said,
then the angel Jibril, he he ascended he
he ascended with me to the to the
limit of the, the,
heaven of the the lowest of the heavens,
and he sought permission to cross or to
enter. And it was said, who is this?
And he said, Jibril. And it was asked,
who's with you? And and he said, alihisa,
Muhammad sallallahu alaihi wasallam.
So that's pretty cool. Right?
That's why we do this stuff over here.
Because that's
it's the adab of the people of Jannah.
Right?
You'll go to Jannah. Right?
Right? So you should all of us.
You guys too.
Right? So you you you should learn the
adab of of of that existence.
That,
he was asked, who is this? And he
said, Jibril. And he was asked, who is
with you? And he, he said, Muhammad.
Then, he ascended
to the the second heaven and then to
the 3rd and the 4th and all of
the rest of them,
and at the gate or the the the
the the limit of each of the heavens,
it was asked, who is this? And he
said, Jibril
alayhis salam.
Said,
I I set out one night from from
amongst the nights
and,
I saw the messenger of Allah sallallahu alaihi
wa sallam walking alone.
So
I started walking myself in the the in
the shade of the moonlight.
Meaning, I went out I I I went
out and walked in the moonlight.
And you do have a shade in moonlight.
If you're in, like, the suburban
waste hole
that many of,
you know, many of us live in, you
probably won't see that. But if you go,
like, camping and stuff like that in full
moon, it's pretty sweet. You much like you
cast a shadow in the moonlight. It's really
nice outside.
So I see so so then I I
saw him walking alone. So I myself set
out in the moonlight,
to walk. And then he turned and he
looked at me and he saw me, salallahu
alayhi wasalam, and he said, who is this?
And I said, Abu Ghal.
She said or I shouldn't say the full
sister. She's the sister of Saidna Ali. She's
this daughter of Abu Talib. I don't know
for sure if she's the full sister or
not. But Umuhani, the sister of Saidna Ali,
she accepted Islam on the day of the
Fatiha.
So she came to see the prophet sallallahu
alaihi wa sallam, and he was he was
making hussul and say that Fatima
was screening him. She had a she was
holding up a a a large piece of
cloth to screen him from view.
And so she, entered in and he asked
who is this? And she said this is
Umohani.
So
the these are the adab, but also the
etiquette of the people of Quresh because these
are noble people.
Who,
to be fair, was probably a very young
man at the time this happened.
He,
he, he said, I came to the prophet
sallallahu alaihi wa sallam and I knocked the
door. And he said he says, he says,
who who is this?
And he said, oh, it's me.
And so the prophet, sallallahu alaihi wa sallam,
says, me me me.
As as if he was annoyed that he
said me. Like as if he was like
he was saying that just to express his
like mild displeasure with it.
Allah
give us
Are there any questions?
I have a question. Go ahead.
You want the word used? I'm not, familiar
with the definition. Okay.
You said Masnun means something that's a sunnah.
Oh, okay. Yeah.
Do you have you taken Arabic?
Yeah. I should know that. I mean It's
a it's a it's a it's a rule
of of of of of of Sunnay Sunnay
Sunnay Sunnay Sunnay Sunnay Sunnay Sunnay Sunnay Sunnay.
Yeah. That's fine. That's good. See, it's good
you ask questions and then stuff it's so
funny how some stuff that should be some
stuff, there's no way of knowing. Some stuff,
is like the most obvious thing in the
world, but until someone tells you, you just
don't know. So it's good.
Any other questions?