Hamzah Wald Maqbul – Riyd alSlihn Follow The Path of Those Who Return to Me Ribt 11012018
AI: Summary ©
The transcript discusses the history and importance of the Hadith, a book that reads about the history of Islam and its implications for modernity. The physical and spiritual aspects of the beast are discussed, including the physical and physical act of the beast, the importance of learning to be a good spirit, and the need for a prerequisite for reward. The speakers emphasize the importance of returning to Allah's guidance and not criticizing oneself. The use of water and sunless glasses during standing and the importance of water and sunless glasses in walking and standing are also discussed. The importance of water and sunless glasses in walking and standing is emphasized, and the use of minarets in Turkey is emphasized.
AI: Summary ©
So this is a hadith narrated by Saidna
Abu Malik al Ashari
The Ashayera are are are a
clan of a clan or a tribe from
Yemen.
And so the first amongst them to accept
Islam
was,
Saidna
Abu Musa,
and then and then the and then the
rest of them follow.
And then the Ashari school is named after
a descendant of Abu Musal Ash'ari, Abu Hasan
al Ash'ari radiAllahu anhu.
So Abu Malik al Ash'ari narrates that the
messenger of Allah said
that purity is is half of half of
iman, it's half of your faith.
And, it's narrated by Muslim,
and Imam Nawawi remarks that,
this is a snippet of a longer hadith,
that was narrated in the chapter regarding Sabra,
regarding patients, which is a very epic chapter
of the rial the Salihim. Some of the
chapters are short. There's only 1 hadith in
them or, you know, just a couple of,
and some of them are really long and
epic. They take weeks to finish in darsa,
and there's, like, a lot there. So he
goes the the hadith in its length full
length was was already narrated in the chapter
regarding patience.
And,
and in that
in that narration also is a long narration
from who in the last the end of
the
chapter regarding hope. Sheikh talked about hope and
fear in his,
as the two wings that the dean flies
on, in his talk. And it is a
a a great hadith
that is,
that that that is inclusive
of many different,
types of,
many different types of goodness in them. So
the hadith of Amr bin Abbas
is that, the messenger of Allah There's, like,
a long there's a lot it's a long
hadith. There's a lot of stuff there. One
of the things he describes is that, the
prophet sallallahu alaihi wa sallam,
Amr bin Abbas, tried to he tried to
accept Islam in Makkumu Karamah when the prophet
sallallahu alaihi wa sallam
when he first made his dawah. And so
the prophet sallallahu alaihi wasallam gave him
and then told him go back to your
people. Don't ask anything else about anything.
And the reason is what is because the
difficulties they had to take in Makkamukarama,
he wouldn't have been able to take it.
This is one of the virtues of Abu
Musal Ashari. Abu Musal Ashari actually accepted Islam
and made Hijra to Makkah. And
but because he was strong enough, he could
take it. The Prophet
permitted him to do so. Whereas,
this,
Amr bin Abbasa,
sent him back to he says, go back
to your people, and whenever a caravan comes
and goes from Makmur Karamah, ask them how
how about how we're doing.
And he says, then the the day that
you you hear the news that we're we're
we're we're we're in a position of strength,
then come to me again.
And so,
he said, I heard about different things. I
heard about I heard about the persecution. I
heard about the Hijra. I heard once I
heard about the victory in Badr, I said
that's it, then we're we're gonna go. So
he come to the prophet sallallahu alaihi wasallam
and asked him a couple of things. And
the messenger,
from the things he told him, he says
that a person doesn't make wudu except for
the washing the hands, the sins of the
hand, leave with the water of wudu, and
he doesn't wash his face except for the
sins of the face leave with the water
of wudu, and he doesn't wash his, arms
except for sins of the arms, leave with
the water of the wudu, and he doesn't
wipe his head. The sins of the head
leave with the water of wudu, and he
doesn't wash his feet except for the sins
of the feet leave with the water water
of the wudu. And then he says that
he doesn't then pray 2 raka'as
in which he,
stands in front of Allah
Ta'ala in fear and he empties his heart
of anything other than Allah Ta'ala,
except for Allah Ta'ala will forgive him all
of his sins like the day his mother
bore him.
And so what happens is that the near
the other Sahabi who is,
asking him, you know, or he's telling the
story too, he says to him he goes
he goes, watch what you're saying. You're saying
just all of this reward for just 2
rakas?
Because everybody knows about everybody knows the hadith,
okay, with the person who becomes Muslim when
you accept Islam. And Islam
that it will be a kafala and a
expiation for the sins before. And everybody knows
about, for example, making Hajj that a person
who makes Hajj,
all their sins will be forgiven. So he's
asking, he says, Asa Amr bin Abbas, I
said, you look what you're saying. You know,
be careful. You're maybe you're, like, you know,
you're miss misquoting or you're you forgot or
you're remembered incorrectly
that you're saying all of this reward for
such a small amount of amal.
And, he says he says he says, I
know what you're he goes, I know what
you're trying to get at. Amr bin Abbasid
replies that I know what you're trying to
get at. Abu Umam al Bahili,
is the other Sahabi who's asking, like, look
look, you know, be careful. What are you
saying?
So,
so, so Amr bin Abbas says to Abu
Umama, he says he says he says, I
know I know what you're thinking
that, like, I'm exaggerating or something. He says,
but I've become old man and my bones
have become weak, and there's no prophet in
me inventing a lie against Allah Ta'ala.
And if it wasn't that I heard this
from the prophet
once or twice or 3 times or 4
times, 5 times, 6 times, or 7 times,
he says if I had heard it, I
wouldn't have said it to you, but I've
heard it from him more than that many
times.
That the persons that that they make the
wudu properly and they they stand in front
of Allah and they empty their heart out
for, from Allah for for everything except for
Allah
except for Allah will
forgive them all of their sins. So this
is so no. He says that that that
hadith is there as well. It's a chapter
regarding the virtues of of.
And so he gives these comments.
What I want people to know though is
that, like, this hadith
part of modernism is that people kind of
misquote this hadith. Right? Doesn't
mean cleanliness as in, like,
cleanliness as in like the janitor is cleaning
the the mall all, you know, all the
time.
That's good. I'm not saying that's a bad
thing.
That's not what's being talked about here. Here,
is a a spiritual hukum,
and it has to do with your the
washing the limbs in the wudu or whatever.
But, like, for example, if somebody uses, like,
doctor Bronner's, like, whatever cast style soap that
they paid, like, a good amount of money
from,
from Whole Foods, you know, for for it.
Right? They can wash themselves and scrub themselves
until,
until all the dead skin is gone and
luff of the snot out of their their,
you know,
their their their calluses. They do all that.
But that that that's that's not tahoor.
It's not tahoor until a person
combines the outward purity with the inward purity
through their intention in front of Allah Ta'ala.
That that this this purity is a type
of Tawbah.
That's that's what half of faith is. That
is what? It's a it's it's a it's
a physical act of it's a physical manifestation
of Tawba.
Just like, you know, when a person, for
example,
wants to show gratitude or humility, there's a
physical act that accompanies it.
The is what here is is is the
the spiritual and physical act combined.
Just like you know? Because it's really interesting
how people look clean, they're not clean.
For example, when I was on my way
back from South Africa just 2 days ago,
in the Johannesburg airport,
I
fly so much that I have like access
to the lounge, to there's you know, to
the business class lounge. So I went to
the business class lounge, and I wanted to
take a shower because I've been in airports
the whole day. So,
you know, they're like, oh, well, the
showers aren't ready. And then I was walking
away, and then it's a come back, come
back. One of them is almost ready. So
I saw the guy. He's using the same
towel to wipe down the toilet. He's using
the same towel to wipe down the sink.
He's using the same towel. You know? Like
and and what is it?
When it's done, it all looks beautiful and
shiny, but it's still filthy inside. It's still
filthy. That's physical.
How much worse do you think it is
if something looks shiny and beautiful and it's
spiritually filthy?
Right? It looks beautiful outwardly,
but from the inside, you know, spiritually, the
guy used the toilet,
the toilet towel to, like, wipe down the
entire
to wipe down the entire,
thing. So don't be fooled, you know,
with 1 and between 1 and the other.
Yes. It is good for things to look
nice and physically clean and whatever. That's something
you don't need the dean for that. A
doesn't need to send a nabi for people
to know that. Okay. Go you know, when
you get home, I'll go clean your room.
You know what I mean? That's He's like,
oh man. You don't need it. You don't
need it. Let me tell you that. Right?
But the idea is what? Is that the
tabur that that's here, that's half of iman
is what? The idea is that your salat
has no meaning if you don't make tawba
before it.
You know, the things if you're if you
don't keep them clean, there's no joy in
their in their in their use. That's what
that's what the point of this is. Because
people will make it out into something it
really isn't. They'll be like, oh,
and look at this masjid. This masjid is
old and it's, you know, the carpets are
old and this and that. And look, the
mall looks much more shiny, so I feel
real spiritual spiritual when you go there. And
the fact is it's a spiritual experience going
to the mall. This is a shaitan spiritual
experience
for the person whose heart like is like,
oh, look. Money. I love it so much.
There's a spiritual aspect to that as well,
but that's like the spirituality of, like, of
Shaitan. That's not the that's not like good
spirit. Not all spirituality is good. You can
have spiritual experiences that are not
good. You know? That's why, you know, Hitler
used to give bands
and and people used to be like, oh,
that band was awesome. But it's Hitler. He's
going to *. You know what I mean?
Like, Allah knows best about, you
know, about, you know, about people's asrar, but
I mean, it's not going anywhere useful.
So these are the the duas about these
are the duas about,
about that a person should remember.
And, you know, those those of you who
were in the previous,
the class where we had the previous
of this chapter,
you'll remember that,
there's a there's a hadith about the hadith
of Amr bin Abbasid about all your sins
being forgiven through,
through through the salat. If you make wudu
properly and you do the salat
properly that your sins will be forgiven. There's
also a hadith with regards to the sins
being forgiven just through the wudu itself.
That the messenger of Allah sallallahu alaihi wa
sallam says that if you redo the wudu
properly, all your sins will be forgiven and
the,
and the reward you receive from the salat
itself, it's just nafila.
All it is is just,
it's extra. It's more more good on top.
You already got your what you needed out
of the the and your, salaf is,
gonna be just like extra credit on top
of that. And so there's a question that
came up is that the hadith mentions that
the sins of the hands are are are,
forgiven through the washing of the hands and
the sins of the face, through the washing
of the face, etcetera.
So what about the rest of the body?
So the ulama write that the rest of
the body, the sins are are forgiven through
the through the the different, prophetic,
practices with regards to and making intentions, saying
at the beginning, saying the at the end.
And it requires that a person, like, you
know, understand what what what those mean as
well. Because someone maybe just splashing water around,
wasting their water, and they're not getting that.
Or someone may do part of the, but
they don't do the the prophetic practices like
watching the limbs 3 times or,
you know, do the with mindfulness.
And so they're missing out on they're missing
out on all of that. So it's important
to know the the the soonest of so
that you can get the complete the complete,
forgiveness
of of them through them. And
so he he says
narrates from the prophet
that he said that not one of you
makes
and and,
and and and and does so completely.
Or,
he says he he doesn't know if he
says does so completely or paints the on
the
limbs. So this idea of painting, this is,
a, isbar.
This is a proof that the prophet used
to use a very small amount of water
when he made
That, you know, he didn't just
the tap is like flowing and you're splashing
water in every direction. Rather, it means that
he made dalq, that he actually used to
wipe the use a small amount of water
and wipe the wipe the limbs.
And and then after that person is done
painting the on the limbs, he says
that, I bear witness that, there's no god
except for Allah,
alone and without any partner.
In that day, bear witness that Muhammad
is a slave and his messenger.
May the peace and blessing of Allah be
upon him. That that person doesn't do that
except for the reward for it is what?
Is that, the 8 gates of Jannah will
be, open for them, and he'll be able
to enter through any one of them that
he wishes.
And so there's 2 things, one is that,
you know, you could be a literalist and
be like, Oh, okay, great. 8 gates of
jannah done, check. Right?
A person who has insight will wonder why.
The 8 gates of Jannah from the other
ahadith of the prophet sallallahu alaihi wasallam, a
person understands that
that,
that each of them will call a set
of people based on a certain type of
good deeds that they do.
That the people who, for example, give sadaqa
will be called from 1 of the gates.
The people whose prayer was excellent will be
called from 1 of the gates. The people
whose fasting was good,
call from 1 of the gates. There's a
hadith of the prophet sallallahu alaihi wa sallam,
in which the prophet sallallahu alaihi wa sallam
said,
That that one of the gates of Jannah,
there's a gate called Rayyan,
and and no one will enter it except
for the people who used to fast. And
rayyan means what? Rayyan means for your it
means for, thirst to be quenched.
Meaning that you were hungry in the dunya,
this is the place where your iftar is
gonna be. So all of these different gates
why is it amongst the deeds?
Each of which the gates are connected to
one of the deeds. Why is it wudu
is is a person who does their wudu
properly, they'll be called from all of them.
The reason is that the wudu, again, is
a
is a is a physical a physical enactment
of the act of repentance of Tawba.
And Allah doesn't accept from somebody who's a
profligate or a rebel. He doesn't accept from
anyone who except for who is in a
state of submission.
And the prerequisite
for any deed to be acceptable is that
a person has to come to Allah
according to Allah's
command, not according to their own personal preferences.
So it's like the 0 step. Tawba is
the 0 step for the validity of anything.
You understand when I say 0 step? Like,
what? You you go to college. Right? Mhmm.
Right? Because you if you didn't, no one
would marry you. Right? So you go to
college. What what is the first what is
the first class in any subject? Right? I'm
gonna take I'm gonna get get my PhD
in basket weaving. What's the first class you
take in basket weaving? What's the number of
the class? 101. 101. Right?
So the the the the,
you know, Toba is what? It's the 0
step, meaning it's like the remedial, the, like,
the the the 100 level class or the
98 or the 97 class.
If you don't do that, all the rest
of it is all. It's all you're just
you're just fooling yourself.
If you're if you're not if you don't
repent to Allah to Allah from your other
sins, this means you're you're not doing Islam.
You're doing Burger King where you have it
your way. And Deen is not Burger King.
Burger King is not halal. It doesn't have
the halal advocate's
certificate. You can't eat there.
You have to do it the way Allah
wants you to do it. And so this
is the this is the this is the
reason anyone for a person who wants to
take the spiritual path. Right? Who wants to,
for example, take with 1 of the masha'if
and then take the tariq. They wanna take
the spiritual path.
The itself, it's called Tawba. It's this person
said in the old books, if you read
that someone made Tawba at the hands of
so and so, what does that mean?
That means that they took up the spiritual
path. Why? Because until you make Tawba, none
of it. It's all Baqas. It's nonsense.
The most perfect the most perfect manifestation of
Tawba is when a person leaves Kufr and
then says La ilaha illallah.
And that's the reason that that that that
that the sins are forgiven
for that.
And that's, like, the most superlative example of
tawba. And then every other every other manifestation
of tawba, this is the common
this is the common,
thread between all of them that sins are
forgiven for it. And it's a prerequisite for
receiving
any any reward for anything as well. So
the wudu when it's done properly,
it's it means what? That the person has
enacted the tawba in a complete fashion. And
because it's a prerequisite from any of for
any of the other, acts of goodness being
done, that's why the person who perfects that
that that that wudu, the person who perfects
that toba, because of it, all the other
gates can open without the the other gates
cannot open. Otherwise, a man can make Hajj,
a man can,
you know, feed the poor, a man can
do a number of things, a woman can
do a number of things. If they didn't,
you know, make tawba from their kufr, if
they didn't enter into Islam, it's not valid.
If they didn't make tawba from their sins,
Allah won't accept it. Right?
Only accepts from the people who who accept
from him
or who sorry, who fear him. Allah accepts
from the people who fear him. This is
one of the reasons the hadith of the
prophet sallallahu alaihi wasallam, that the Rasulullah alaihi
wasallam, he used to make tawba in the
day more than 70 times. He used to
make tawba in the day more than a
100 times despite never having committed a sin
by, like, a. Someone said the prophet sinned
will say that that person is beyond the
pale of Islam.
But why is it that he used to
make Tawbah from stuff every day so many
times?
In front of Allah,
you know, even missing your sunnahs, which none
of the will say is haram.
Even that if Allah asks you on the
day of judgement, why didn't you do it?
I gave you everything you needed. How come
you didn't pray your sunnahs? What are you
gonna do?
Are you gonna say, Abu Hanifa and Shafi'i,
they said that I don't have to pray
it. And then the Abu Hanifa and Shafi'i,
you look at them and they're gonna be
like, I don't know this guy.
That's Allah. What do you get? You you
think you think he cares what my opinion
is? That's Allah Ta'ala.
Right? So that the idea that constantly returning
to Allah Ta'ala in everything that you do,
that's the hadikah, that's the reality of Tawba.
Without having that reality inside of your heart,
your deeds don't really mean anything. People this
is without this reality in the heart, this
is why we have all these self righteous
people running around, ripping each other down. It's
because they don't they don't they don't have
that that that idea of constantly returning to
Allah in there and their things. They're not
grounded they're not grounded to that.
Allah He commands in the book his book,
he says, follow the path of those people
who constantly turn to me in repentance. So
is like the ground level. It's like the
the base level,
word for in the Quran for repentance.
Right? And then there's,
which is, like, an even more complete turning
to Allah Ta'ala. And then Allah Ta'ala describes,
say, Sayidna Ibrahim as a wahun,
Right?
Means the person who says all the time.
Is like an expression of, like, pain.
That that person says all the time. They
remember all of their mistakes. They remember all
of their forget about sins. They remember all
of their mistakes, and they remember their shortcomings,
and there's
They're saying all the time out of the
pain of the remembrance of the things that
they they they they could have done better.
And that person who says all the time,
the word for them in Arabic is
That that person that person, he he he
says all the time. So Allah says, he
says,
those people who you see them
so,
conscious and beholden to their their own,
to their own, faults that they they that
that that that that it preoccupies them, follow
those people. Follow their path. Not the dude
who's, like, you know, completely, like,
self righteous and, like, alpha,
you know, guy who never makes any mistakes.
He lies, cheats,
steals, is wrong all the time, but can
never admit that he's wrong about anything. These
are all traits of shaitan.
Shaitan is actually having an argument with Allah
Right? Allah Ta'ala says, Why don't you bow
to Adam? And he's like, No. And he's
giving him What are you gonna argue with
Allah Subhanahu Wa Ta'ala?
At that point, if you can't submit, to
you know, literally he's talking to Allah to
Allah. It's an experience that like, you know,
you have to be a nabi to to
have. But there are some people who are
like that. Right? Some of them, that we
reward them by making them president. You know?
That they make, like they'll make mistakes, and
they can never accept that they they ever
made a mistake. They can never say I'm
sorry. They can never say any of these
things. The the those are the opposite of
the people that that that that that you
want to become, you want to be, that
you want to, surround yourself with, or that
you want to take your dean from.
And so that's the reason that's the the
the the the reason that
that that specifically,
this,
opens the 8 gates of Jannah even though
it's only one deed from amongst a host
of deeds.
Is because it is the 0 step for
for the acceptability of all the other deeds.
That if a person can do this thing
right,
then the door is open for them to
do all the other things. And if the
person can't do this thing right, then they
can outwardly be doing all the other deeds,
but it's not gonna be acceptable to Allah
if they're not constantly,
grounding themselves with the state of returning to
Allah Ta'ala in
in all things that they do. And this
is good. It's it's like a good practice.
It makes a person this is how you
have relationship with Allah Subhanahu Wa Ta'ala.
Is that if you, you know, if you
return to him in if you never think
about him, you could do a 100 deeds,
you know, you go to go do Hajj,
you can fast, whatever. You never think about
Allah in in what you're doing,
and you never express your need for him,
in what you're doing, then your deeds that
were supposed to be instituted for the remembrance
of Allah they just end up becoming
another means for heedlessness,
which is which is a it's a very
subtle issue, but
somebody who wishes to, who somebody who wishes
to,
traverse the the spiritual path, they have to
be able to understand that.
And,
Nawi remarks
that in the,
narration of
of Imamat Tirmazid,
he also adds that, in addition to saying,
Oh, Allah,
you know, in order to verify our
our hypothesis that this is what the reason
is for the wahoo being what it is
and why it opens all the all the,
gates of Jannah is that that the prophet
actually used to ask at the
end of the the wuhu. That, oh, Allah,
make us from those
repeatedly repent to you again and again,
and and make us from amongst those who
are repeatedly people who,
purify themselves.
Again, not in the, like, you know, make
them all shine sense,
but, in in the in the in the
spiritual purity sense, which is a combination of
inward and outward purity.
It's a combination of physical cleanliness with also
spiritual purity.
And that,
he said that he's a great Muhadid and
actually a half is a Hadid. He's a
Khatimatul hifab.
He said that if you want to know
what the Prophet
was thinking, if you wanna have an insight
into what he was thinking when he used
to do stuff, then look at what du'ahi
would make at that occasion.
So what is he making? What du'ahi is
he making with wudu?
Oh, Allah,
make me from those who constantly repent again
and again and again, and make me from
the people who are constantly in a state
of purity.
And actually, one of the one of the
sunnah of Wudu,
is to actually drink a little bit of
water from the Wudu water.
So Rasulullah
used to make wudu from a mud,
right, from the volumetric measure of the 2
Mubarak cupped handfuls of the prophet sallallahu alaihi
wa sallam.
He used to make wudu from the the
mud, and so whatever water was left over
from that, he would drink it, sallallahu alaihi
wa sallam,
in order to imbibe the the the the
the the spiritual quality of of of what's
left in that act.
And this is something that, is you know,
there's a lot of haters nowadays.
People are kinda modernist. They think that this
kind of this is all hocus pocus, like,
superstitious,
whatever, bid add this and that. Even the
process, someone needs to do it. So what
they do in Mauritania, they, the kids, they
memorize
the Quran,
by their lessons are written on the by
the natural they have a natural ink that
they use that's made out of ilk and
and and faham. It's made out of, like,
charcoal and what they call gum Arabic.
You know? It grows wild in the in
the, in the desert.
So the,
what they'll do is that when the the
kid memorizes the lesson that's written on the
wooden slate, they'll wash the slate clean for
the next lesson, and then the water, they'll
tell the kids to drink it. You know?
There's a barakah in it. So people you
know, I remember there was one more Italian
in in a Gulf Arab Gulf country.
So, I I met him there and he
was like, yeah. Oh, he's so excited. He
went and visited his study in Mauritania and
you saw the and this and that. He
said, yeah. I remember when we were kids,
we used to memorize Quran, and we would
drink the water afterward. And then he sees,
like, the Gulf Arab, like, sitting in the
desk there with his, like, and,
like, you know, his big, like, Arab you
know, like, with our golf headdress on, looking
at him like, oh, dude. You know? You
just, like, made such a in front of
idol or something. Like, you know? Like, because
they don't, you know, they don't they don't
feel these feelings
that that,
you know, feels that if someone that imagine
the Quran, the lesson of Quran, the water
is wiped from the slate. It's a part
of the intuition of iman that there's gonna
be something good in it. You know? But,
like, you know, for whatever reason, the haters
are gonna hate. So he's looking at him.
It says more time. He goes, yeah. Yeah.
You know, we used to do all these
the, but we I don't do that anymore.
I said, whatever, man.
Not to, like, malign our brothers and sisters
from the gulf. Many of them are also
people who are not haters,
but you'll find them everywhere.
But that that's that's the idea. The Rasul
used to actually drink a little bit of
water from the from from the water. Now
we make from from taps, so there's no,
strictly speaking, leftover water in that sense.
But, you know, unless you're in Flint,
you know, it's good. You take a little
bit of the water and drink it while
you're you know, drink it afterward. There's in
it,
unless you're in Flint or unless it's, like,
you're fasting or whatever. But,
that's that's also a sunnah.
In fact, the this is the Muhaddithin and
the Fuqaha, they have a little bit of
standoffish,
standoffness with one another from time to time
in certain masala. But according to the Muhaddithin,
sunnah, just drink while standing in 2 places.
Otherwise, you it's bad. It's bad enough to
eat and drink while standing, and it's even
worse to eat and drink while walking around.
A person shouldn't do that. That robs the
the the food and the drink of barakah.
And, this is I when I was at
IFS, I was IFS for a quarter TA
ing.
So I, I I I bruised my lungs
screaming at the kids, you know, to not
eat and drink while walking and standing. And
the funny thing is they they they they
they get it now, you know, but it's
it's it's at that, if nobody teaches children,
then they don't they don't learn these things.
And when they grow up, they do all
that that knuckle headed stuff, and they lose
they lose so much. But,
the
the,
the two times that it's must noon to
drink while standing according to the the the
may disagree with you. So if you bring
this up in fit class, don't be surprised
if Sheikh Volcan takes out his revolver and
caps
you. But, according to the the two times
that it's actually a drink while standing is.
One is,
when you're done with your,
the excess water of your. And the second
is, when a person is drinking zamzam.
When a person is drinking zamzam because the
narrations of Rasulullah
drank the zamzam facing the Kaaba
while standing. He would drink the drink it
in 3 sips,
and he would say Bismillah before every one
of them, and then when he's done. And
then he would say the dua.
Oh, Allah, I ask you for,
beneficial knowledge
and for expansive provision and that you cure
me from every ill. And then when a
person,
says that
that you cure me from every ill that
they make
intention for whatever sicknesses they have. So people
take the water, like, you know, to the
point where, like, for example, you have knee
problems or whatever. They'll take it and the
as the water goes on, they'll rub it
on that on that limb and people
gives them gives them help
and gives them cure from things because of
that. So if you wanna go and visit
the Haram and Sharif thing, and learn all
the duas first, Allah will take you inshallah.
Wanna visit.
Do you wanna visit? You wanna see the
Kaaba and learn the duas.
Take all of us inshallah.
It's a chapter regarding the
the virtues of
the
So, Sayyidina Abu Hurrayat
he narrates
that the messenger of Allah Sallallahu Alaihi Wasallam
said, if the people knew
what
what virtue and grace was in the,
in the
call calling to prayer in the adhan,
and in in in getting a place in
the first row in the masjid.
And it would cause such a crowd
for for for those things in such a
melee that the only way people could, like,
hold the prayer
properly in the day would be, like, by
drawing lots.
Because there would be no way it would
be constantly crowded. It'd be like the black
stone or, like, the the robot the robot
and the.
Right? There's constantly this is like the the
fist fight of the Muslimi, the fist fight
of the believers. It never stops. It stops
5 times a day for salat, and then,
like, you know, it's like, it's like Khabib
on Conor McGregor, like, all over again.
Right? People people if people know that the
salat ends after the first salam, they won't
even say the second salaam, the Russian mark
just basically the ball will start again. Why?
Because the people they value and they venerate
the opportunity to touch the black stone,
and they venerate the opportunity to be able
to pray 2 rakas in the rova of
the prophet sallallahu alaihi wa sallam.
And so
that veneration will
like a kite, it will fly away with
their common sense.
And so Rasulullah
is describing something similar to the people. If
they knew the virtue of
making adhan and if they knew the virtue
of staying in the
first half of the prayer, it would be
the same thing.
It would just be a constant fist fight.
It would never end.
The only thing they could the only solution
they would have is that they could draw
lots. Let Everybody
apply for for the 1st row, and then
whoever's name comes up, you just pay in
the 1st row and then, like, you know,
start it all over again. There would be
no way of there would be such a
fist fight. There'd be no way of, of,
you know, of of of managing it otherwise.
And,
he said that if they knew if they
only knew the,
the, the the the reward and the grace
in
showing up early to the prayer.
They would race one another, in order to
do so. And if they only knew the
reward and the grace and the and the
isha prayer and in the fajr prayer, they
would come to it even if they had
to crawl.
Even if they had to crawl. Even if
their legs didn't work and they did just
use their their their hands to drag themselves
to it,
they would have done so.
And the hadith like this this is why
in the
they actually consider,
all other considerations being equally considered that the
the reward for for for calling the prayer
is greater than the reward for,
for even leading the prayer.
Because the person who calls the people to
prayer then receives the reward of all those
who come to the prayer as well, amongst
a number of other virtues.
This is a gripe that I have about
about,
America,
is that
for whatever reason known to the Lord alone,
people,
people will have the adhan called,
have the adhan called inside of the masjid.
There's only one time that it's a sunnah
that called the adhan inside of the masjid,
and that's the second adhan of Jumuah.
It should be called with the Mu'adhun standing
in front of the standing in front of
the pulpit
in the masjid.
Other than
that, all the the adhan, the sunnah has
to have it called outside, and he's gonna
mention the reasons why
in the subsequent
hadith. But the idea is that everywhere that
the the voice of the avam carries,
there's a there's a type of barakah and
grace, and it there's a type it dislodges
the shaitan from that place. Meaning what? Meaning
not that shaitan is gone forever,
it comes in the hadith that he actually
comes back before the prayer starts.
But since he has to leave, he doesn't
have over there. He's not he's not, like,
he's not established over there. He's bothered over
there. He's perturbed in that place. And wherever
shaitan is perturbed, his effect is not as
much. And all of those rocks, and all
of those trees, and all of those birds,
and all of those people whether they're Muslim
or not, everyone who hears the adhan and
everything that hears the adhan will bear witness
for you on the day of judgement.
And, this is why people should give the
adhan.
Unlike leading the prayer, people covet leading the
prayer and people covet giving the khutba.
Coveting leading the prayer and coveting giving the
chutba is a sin. It's a sin that
if people don't make tawba from it, they
will end up in the hellfire.
However, it's not a sin to covet giving
the adhan. Coveting the adhan is actually
an act of piety.
It's a great virtue. Describes
that if the people knew what the what
the benefit is in it, they would covet,
giving the adhan.
And, you know, people are like, oh, well,
you know, Sheikh, we'd like to give the
adhan, but, like, the city doesn't give us
permission. City doesn't give you permission to put
out loudspeakers.
If the loudspeaker
the voice of the loudspeaker is carrying the
Avan, who should receive the reward? You are
the loudspeaker.
If you just went upstairs to the roof
of the masjid or you just went and
stood outside and called the adhan, nobody's gonna
nobody's gonna call the police on you. I
promise you.
You don't have to scream like, you know,
like you're like some sort of like a
sick and possessed
animal,
you know, that scare people. Go have a
nice voice, have a beautiful voice, and and
and and say the adhan.
No one's gonna say anything to you. The
problem is what? Many people are like embarrassed
of being Muslim in public, salam alaykum someone
might see me.
And you know people might you think people
used to mock the adhan while Rasool Allah
sallallahu alaihi wa sallam was in Madina.
Right? The hadith of
Abu Mahzura.
Right? Who was actually one of the wazans
of the prophet he literally was mocking the
adhan, and the prophet called him mocking the
adhan.
People used to do it. They do it
to this day. There's still, like, TV shows
and there's, like, you know, like people will
mock the adhan. Who cares? Let them mock
it.
The Adan is very interesting because it's it
has a spiritual quality and it affects people
in different ways, and there's, like, a type
of person who will be drawn to the
Adan. There's a type of person who will
be,
will be,
what you call repulsed by it or it
will tweak them in a in a weird
way. They won't react well to it at
first.
That's fine.
That's the way the dean knew all of
those things. That's the way the dean was
supposed to be. I know people I remember
when we used to have when we were
in MSA. Right? You guys are in MSA.
Right? Are you MSA? Are you too cool
for MSA?
Right? When I was in MSA, we used
to do that. We used to, like, we'd
have, like, Wednesday would be our we'd put
up our Dawah table outside and we'd, like,
we just talk to people. And then there's
a Zohar time with when someone would call
the adhan and someone would join us. Always
we'd see someone that was a Muslim that
we never met before, and they would join
us for the prayer. And some people would
react very badly to it. You can't do
that here. I'm like,
okay. Why don't you call the cops?
No. No. You can't do that. I go,
I'm pretty sure we can.
And they're like, no. There's a statute and
I go, yeah. Well there's the first amendment
of the actual constitution.
So why don't you call the cops and
let them figure it out? And then on
the flip side,
oh my god. That was so beautiful. I,
you know, was in Peace Corps in Senegal
for a year, and I used to hear
the call to prayer every day, and I
really miss it. Am I a Muslim? No.
But, like, it was just really beautiful, and
it just made me feel better. Okay. I
mean, that's
that's a thing. You know? That that that's
that's something that happens. You know? So
people should call people should call the adhan
and not worry about loudspeakers. If you don't
have to worry if you don't worry about
loudspeakers, you don't have to mess with, like,
city ordinances. You haven't messed with any of
that stuff.
And so people should not covet
people should not covet leading the prayer, and
people should not covet giving the,
but they should covet giving the adhan.
And so much so in Mauritania, their system
is beautiful. You know what their system is?
The system is this, is that like,
whoever wants to give the adhan can give
the
So when the time of prayer enters
in, literally, like you'll have like 5 5,
6 guys standing on the the gates
to the Masjid. They'll, like, climb the gates
up to the top of the the gate.
They'll stand on top of the gate or
they'll they'll stand on top of the roof,
and they'll be giving adhan at the same
time.
In fact, that's how you know that the
time the the iqamah has happened, that you
stop stop hearing the adhan because people will
constantly be giving the adhan from the time
that I mean, like, a person will give
it only once, but someone will be coming
in one after the other, and you'll hear
the adhan, like, there's, like, what are 5
masajid in, like, different directions.
Someone will constantly be giving the adhan. Once
you hear the adhan's fall silent, that's that's
how you know that it's time for.
And, I I've seen this I've seen this
in Mauritania, and it's in other places too.
So a person should like to give
the a person should like to give if
we ever, you know, if we have a
permanent
spot that's my my my one of my
desires is that the I think should have
a place outside.
When we were in Thorim, when we had
our Thorim Institute in downtown Seattle, that's what
what happened to Zane. You guys ever met
Zane? Zane literally there's a bridge right right
outside the door
of the Thor, there's a bridge and it
was at a really high high high high.
So usually it would be Zayn, but it
would be one of the other brothers also.
We'd go go stand ups on top of
the bridge and give the adhan. People would
give the adhan like that. That's that's what
the the sunnah is. Right? What's the point?
All these masajid, they build these huge,
minarets.
Do you know the point of the minarets
is? You know why massages have minarets?
It's not just because they look cool.
In the old days, form used to follow
function. Now function is dead. There's only form
now.
Things have beauty because they have function. Without
function, the empty beauty, it's the same thing.
It's like the guy, like,
wiping down the the the the bathroom with
the toilet, towel. There's really no benefit in
it. Right? The point of having a minaret
is what? Is it used to call the
adhan from it. So if you look at
if you look at the, the the that's
you know, if you look at the, the
the the minarets in Turkey, the massages, they
literally have three levels of balconies, and there'll
be, like, 4 more ovens on each balcony
facing, different directions.
And so the the the the the the
lower ones, they would make that downward to
the places that are closer.
And then, like, the middle ones would be,
like, kinda, like, 45 degree angle. And the
ones that are at the top, they would
they would give the adan, like, toward the
horizon so people further away would be able
to hear. That's the whole point of having
a minaret. If you're not gonna give the
adhan, what's the point of building a minaret?
Muslims getting into, like, busting it up with
them Swiss man Swiss cheese up in Switzerland.
But if you're not gonna give the adan,
what's the point of building the minaret? The
whole thing is is like a kind of
a moot point. And if you can give
the without the minaret, well, too bad, Swiss
people.
You can pass all the laws you want,
still
is gonna be chased out of your neighborhood.
And we know that that causes you pain
and suffering inside, but, you know, sorry.
That's that's the whole thing that the function
the form should follow the function. If you
don't understand the function, then the form itself
is like a dead body.
It may look like a human being, but
there's no life in it.
Says that the the people who used to
give the adhan, they'll be the ones that
have the longest necks on the day of
judgment. Meaning what? That they will be in
a position of prominence. The people will see
will see their their honor and their status
amongst, amongst people.
Right? Like, you see a tall person stand
out amongst the crowd.
There was a a basketball player, Muslim basketball
player.
I'm forgetting his name because I'm not the
cool sheikh. What? Hey, you're thinking about like
the stone age, man, that I'm talking about
after the civil war. He says,
you probably weren't even born. He was retired
20 years before you were even born, man.
Who who am I thinking about? Someone later?
That's probably the time. Muslim Muslim basketball player.
Come on. Help me out here. Take no
one.
No. After him. Later later than him.
Mahmoud Abdulruf, no. Mahmoud Abdulruf was the guy
who didn't stand for the Sharif Abdul Rahim.
Sharif Abdul Rahim. Sharif Abdul Rahim.
Guess what? He was in the Hajj group
that we went on the first Hajj. Oh,
no. And I have no idea I have
no idea. Like, I don't recognize the guy
from from his face or anything.
All I all I saw was in Arafat.
There was one guy who was so tall.
He looked like the only adult amongst children.
That's how big he was.
And then I, like, turned around and looked
in the back in the bus, and like
there's a really big guy and I'm like,
oh, this is that guy, the adult. Right?
And the whole made, like, everyone look like
children in Arafat, that's how big he was.
Right?
So,
very very nice, very humble person. His father
is a imam. He was with the with
the Hajj group as well. But the point
is is what? That's how those people, their
prominence will be on the day of judgment,
that they'll be they'll be, like, they'll be
people of stature and people of honor amongst
people.
They're who, they're the ones who give the
Adan.
Allah
will continue the rest of the will continue
the rest of the chapter next week. Give
us,
for understanding, make us people of purity,
and make us people of all of those
things. We mentioned, like, these these things are
really beautiful. What is it he mentioned?
The the front row
and the giving the adhan
and coming to the salat early
and,
the the the Isha prayer and the Fajr
prayer.
Give us
of of making these things.
Are there any questions?
I'm not gonna record the questions. I just
wanted to put this part for those people
who don't come in person.
You should come.