Hamzah Wald Maqbul – Riyd alSlihn Laying Down Sitting the Prophetic Awe the Haram Sharf 01152017.mp4
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This is a chapter regarding the permission of
sleeping on your back, on your neck, the
the back part of your neck,
and,
the permission of putting one of your legs
on the other when sleeping
as long as the person doesn't fear,
showing their, nakedness,
to another,
and the permission of sitting
cross
legged, or or or sitting with your knees
up.
Said that he saw the messenger of Allah
Sallallahu Alaihi Wasallam sleeping on his back, putting
one foot over the other in the masjid.
And this hadith narrated both by Bukhari and
Muslim.
The idea
being
what was
first mentioned in the,
in the beginning of in the beginning of
the chapter that obviously if everyone is wearing
an nazar, everyone is wearing a a
a sarong or a lungi,
then
it is something that, you know, if you
move your legs like that or if you
sleep on your back or whatever, there's a
danger that somebody may see your aura. One
of the strange things about the way we
live nowadays is that we,
have a lot of alone time, like, cordoned
off from people,
which is good. Sometimes you need it so
you don't go insane, but the problem is
that, people who live separated from one another
too much, they it also, you know, causes
them some, anxiety and depression and other,
other issues.
So this obviously,
you know, the context of the chapter, the
reason these things are mentioned is because,
they're there to teach you the adab of
how to sleep. You don't wanna sleep in
such a way that
you, show some part of your your nakedness.
This is something that will become relevant to
all of us when we go for Hajj
and Umrah also.
You have to be very careful that when
you wear pants,
or you wear salawal,
you, you know, you can sit in certain
ways and you your nakedness is covered.
Whereas when you're in a, when you're wearing
an Izaar, you you sit in those same
ways and you unbeknownst to you, your nakedness
will be exposed. So this happens. Like, if
you're laying on your back in the Haram
Sharif and you, you know, raise one leg
over the other or what, just make sure
that it's everything's all tucked in properly, that
you have some sort of,
understanding what's going on around you and awareness
of of of of all of these things.
If not, there are ways that you can
cover yourself as well. If a person's in
a haram, for example, you have to
sleep the night in,
Mus Delifa,
with everybody in a haram. So then you,
you know, you do something like you take
the rida off off of your back and
and then you cover your, you know, you
cover your, feet with it or something like
that. You do something in order to,
ensure that you don't expose yourself.
So,
say, the Jabir bin Samura
he narrates that the messenger of Allah the
prophet
when he would be done praying
his fajr prayer, he would sit cross legged.
Right? Like Bhaenabula is sitting right now. He
would sit cross legged, in his, in his
place until the the shams who until the
shams until the sun
would
would rise, and he says, meaning
it would rise in all of its beauty
and all of its glory. It would rise
and then give off light and things like
that, then he would stand up and pray
his 2 rakat as well.
The idea is that,
in,
in in some cultures, sitting cross legged is
actually considered,
I'm gonna say, bad adab, but it's considered
not optimum adab.
You shouldn't sit you know, this is something
like, for example, in our that we would
study, we were told don't sit cross legged.
It's actually Ghazali, imam Ghazali
mentions this, that this is a a,
a trait of having good adab in front
of your elders, in front of your teachers,
that you always
with your legs together. It's more it's less
comfortable to sit that way, but it's it's
a it's a sign of respect. You don't
have to all sit like that right now
because, a, that's not our culture. The fact
that you guys are all sitting on the
ground already means that you're a bunch of
wacko fundamentalists.
And,
so, you know, it's it's like, you know,
at this point, it's just like, you know,
the difference of, difference of, you know,
you know, half a dozen or 12.
But,
the idea is that this is this is
this is you know, probably the context of
this is just to say that it's okay.
One interesting thing with regards to tarabur, sitting
cross legged,
if you cannot praise pray standing,
the sunnah is not to pray in a
chair.
It's to pray sitting cross legged, and
very few people do this. Obviously, there may
be some conditions that you cannot sit on
the floor cross legged when you pray.
Then afterward, you can resort to praying sitting
in the chair, but the very clearly mentioned
that the the sunnah is out if you
cannot stand, that that you sit, that you
sit in the prayer in the regular jalsa,
then if you can't do that, that you
sit cross legged.
And, this is something I find strange actually
that there's, like, all these chairs cluttered up
in the masjid.
I don't wanna object to somebody who actually
genuinely has to sit in the chair.
So if you do, that's, you know, obviously,
there's no a, there's nothing wrong with that,
and someone shouldn't point it out and mock
it. But at the same time,
if you're able to sit on the floor,
there's more tawadot, there's more humility in it,
and there's, you know, just for practical purposes,
you don't disrupt the sufuf.
Because if you're sitting in a chair,
your chair is either in the suf completely,
in which case when you stand in the
beginning of the prayer, you're standing out of
line.
Or if you wanna stand in line, the
chair is behind you and it it disrupts
the suf behind you. And so it's for
very practical reasons. It's not it's not it's
not correct. And in in general, the salaf
used to look down on sitting in chairs.
It was considered bad adav. It's not a
Sharia issue. Don't look at everything through the
prism of people's, oh my god. He's making
everything haram now. It's haram police.
You know, yesterday, I couldn't eat at McDonald's.
Now I can't even sit in a chair
anymore.
But look, not everything is looked at through
the prism of fiqh.
Some people look through, look at everything through
the prism of feckless. It's a bad way
of it's a bad way of doing everything.
It's not I mean, a lot of things.
Right? It's a bad way of being married.
It's a bad way of dealing with parents
and children, dealing with other people. It's bad.
I mean, it's not a good thing,
because humans don't function based on rules. They
based on they function based on trust,
love, affection. That's that's how you function with
one another.
And so some people, they look at everything
through the prism of fiqh. Some people look
at everything through the prism of fiqh.
Fiqh is a set of basic guidelines
that are there to help you when
those human things break down.
Right? You and your wife are alhamdulillah, you're
happy.
Right?
You're happy. You're you're happy. Your wife's happy.
Yeah. You have no quarrel then there's no
case for the judge to worry about the
fiqh of it. Right? As long as you
ain't doing nothing haram, it's basically it's all
good. Then all this fiqh comes in. I
wanna separate. This is my proper. You know,
this is my property. You know, you said
I have half of it. No. But I
gave you this. I gave and the judge
has to listen to all the gory details
and then use the law in order to
judge between people.
Otherwise,
yo, it's all up to you, you know.
I mean, what happens in the house? Right?
Someone may be happy, you know,
someone may be happy one way, someone may
be happy the other. It's it's your own
business. It's not that the law doesn't deal
with all of that stuff, you know. If
you're if you're if you're, you know, you
and your missus, you know, are, you know,
you're a dacy, but you like eating hamburgers
every day, it's your business.
You know? If you're African American, you like
eating dacy food every day. No. That's your
business, man. Who might have judged you? You
know? You wanna you wanna eat biryani every
day. That's your business. It's not my problem.
Right? It's not fitka doesn't have any to
say, okay. Fitka says don't eat pork.
Right?
Okay.
Some of the hubs say don't eat, like,
lobster and crab, not mine.
But if that's your madhhab, that's cool. I'm
a little man. I ain't trying to judge.
As long as 2 of you is happy,
you don't have to eat no lobster crab.
No one can make you. You know? But,
so so don't you know, when I say
this, they didn't the salaf didn't like people
sitting in chairs. Why?
Because there's a type of takabur in it.
There's a type of arrogance in it.
And and once people start sitting in chairs,
the attitude of people changes as well.
And,
you know, like, you have issues, for example.
Like, if this room
the fact that we have we still have
this floor majlis or whatever, but the fact
that people are sitting on the floor means
that this room is adequate for,
you know, if we had to sit in
chairs, it would be adequate maximum, what, 15,
20 people. We can still fit, like, 30
in here. Right? So you have churches, for
example, that are huge. They are so big.
Right?
But they don't fit a fraction of the
number of people that that Masajid fit in.
I mean, planning committees all over America have
figured this out that you have the small
mustard
in the whole, like, parking lots all jammed
up everywhere. Right? That's why it's as soon
as the walk so that you're must you
know what I mean? So you ain't got
parking issues either, but that's that's another issue.
The ideas that the didn't
didn't they see it as a sign of
good character for people to sit in chairs.
And why does people sit in chairs? Right?
We're we're in America. Am I saying that
everyone,
You're saying I'm a person of bad character.
Well, maybe you guys are sitting in chairs
and maybe we're sitting into I have chairs
at my house. You've been to my house.
I've been to your house, if you have
chairs there, how dare you talk about it?
You know, why do people sit in chairs?
You know where people sit in chairs traditionally?
It's like really cold climates.
Right? Because sitting on the floor is gonna
sap all the all the heat out of
you.
So you see that the furniture, the colder
the climate is, the higher the furniture gets
up off the ground oftentimes.
Right? If you're gonna sit in a sofa
in Lahore when it's a 130 degrees,
you're gonna your whole backside will become like
drenched with sweat. You can't sit in a
you can't you can't do it. It's not
even comfortable at that point anymore.
It's in fact maybe even more comfortable to
sit because the walls the brick walls of
the buildings over there in the summer get
so hot. It's actually more comfortable not to
lean against the wall than it is to
lean against the wall.
So but so the the idea is this
is that,
that that the so these all these there's
there's reasons for them. And many of them
culturally, we may not we they may not
be, like, valid anymore in the culture that
we live in. Although it is important to
understand not necessarily what the adab is but
what the concept behind the adab was. So
Rasulullah Sallallahu Alaihi wa sallam, he used to
sit in he used to sit in the
masjid
cross legged. It means it's not that big
of a deal.
There's not it's not that big of a
deal to sit cross legged. Someone wants to
really show a whole lot of adab or
whatever, they're in a context, they can sit
like that, but they shouldn't judge one another
and things like that. So, so the chairs
thing the chairs thing is brought up in
the context of the prayer, the salat. If
you can sit on the floor, don't sit
in a chair. And having a whole bunch
of people sitting in chairs in the masjid,
it does create like an attitude difference eventually.
And so I I, you know, I think
that those elders who have to sit in
the chairs,
there's no no judgment or no no negative
anything about that. For you guys, like, for
example, for us, like, if I have, you
know, a a ACL
I do ACL reconstruction or we can't you
can't, like, sit, you know, the other way,
then try try sitting first
and cross legged it before you before you
take to the chair.
So is a a specific way of sitting.
Is a specific way of sitting and how
is it? It's that a person sits on
his on his backside
with his knees up and then with his
hands
like this around around his legs.
So for those of you who are listening
at home, you're sitting with your on on
your backside,
on on, squarely on your backside, and your,
your your knees are your legs are crossed,
your 2 knees are up, and your arms
are hugging around your legs.
There are certain hadith that that that indicate
that sitting
is.
And so this is a hadith in which
Rasuulullah Sallallahu Alaihi wa sallam is sitting in
front of the Kaaba like this.
So what's the between
them? How do you join? Is one of
them wrong? One of them right?
You know, is once what's the deal? The
deal is this is Rasool Allah sallallahu alaihi
wa sallam. Again, think about the context. If
Everybody is wearing
an Izar.
You might be sitting like that and some
part of your aura is showing.
The reason Rassoulullah Sallallaahu Wa Salam preferred people
not to sit like this in general was
because there's a danger of their aura showing.
If for example, you'll see this I saw
this from many of the masai. You know,
when they're sitting, they just people have like
a rida with them. They have a, a
shawl with them, which is nice.
Rida is like
less expensive and less material than a jacket
and just as warm and like has a
lot of other uses as well.
So,
if you have your redai, you can just
spread them or spread it over your legs
when you sit like that so you can
sit comfortably.
Or you can do a number of other
things. You just may be aware of yourself
and aware of how to sit, you know,
and it doesn't become a problem anymore.
Another way of doing Ihtiba, I've seen this
as well is that that like, for example,
Yemeni's Hadaramese, for example, they'll carry, like, a
a I don't know if you have you
seen it before? You've probably seen it before.
They carry, like, a a cloth band with
them,
and they they'll and it's it's kinda tight
and so they'll just put it or when
they put their legs up instead of wrapping
their arms around. They'll they'll they'll just put
that cloth band around. They they wear it
kind of like a sash where they go.
And then when they sit down, they kind
of put that around them and it helps
you sit because your knees push back. And
so your your your your back your back
and your knees balance out and you sit
kind of comfortably that way.
So
is definitely
an okay way to sit. The
the only comes in when there is some
sort of danger or or possibility that somebody
may expose,
some of their nakedness in front of others,
which is not something we ever wanna do.
So said,
Abdullah ibnir Amar Radhi Wa Ta'ala Anhuma, he
said that I saw the messenger of Allah
in
the courtyard of the Kaaba, the courtyard around
the Kaaba,
sitting with sitting like this,
with both of his hands. And then he
showed how how the is
is is is sat. And he also adds
that this is the the another word for
this in Arabic is.
This is also another word for it. So
it's interesting that the courtyard of the Kaaba
is mentioned.
There is
the Kaaba itself.
Right?
And then there is
you know, originally, that's all there was. The
people would make the around the.
And then there were some some area that
was free and clear around it, and then
people started building their houses outside.
During the reign of the Khalafar Rashidun, they
put a little, fence up,
you know, that so as separate, you know,
because people start coming from so so far
away. They put a little fence up that's
like, you know, maybe like waist height,
around the around the the Kaaba,
just to demarcate, you know, where people's personal
property starts and when where people where the
where the courtyard around the Kaaba ends. And
there's also a discussion, you know, because there
there's a there's the Kaaba, and then there's
a limit, a boundary around the Kaaba, which
in some directions, it's like 4 or 5
miles, 6 miles. In some directions, it's
the direction of the the ocean sorry. The
the,
what do they call it? They call it
the Red Sea. Right? In Arabic, it's actually
the White Sea, which makes it a little
bit more
confusing. And in classical Arabic, it's actually called
the which is not a color at all.
But,
at any rate, in the direction of the
Red Sea, it actually goes out maybe 15,
20 miles or something like that. It's it's
it's not a circular boundary. It's a boundary.
There there are markers from the time of
from the time of Jahiliya and from before
that the time of the Nabu of Sayed
Ibrahim alayhi salaam, that this is a place
around the the Kaaba. You cannot fight, you
cannot quarrel, you cannot kill each other, you
cannot hunt, you cannot trample the
plants and animals and things like that. Right?
So originally, there was just the haram
and then there was a Kaaba in the
middle of it. And so during the time,
the they
built this kinda like small marker just to
see where people's personal property starts. So there's
a whole difference of opinion amongst the olamah.
Is it permissible to own property in the
in the Haram at all or not?
So Mecca is not the entire Haram. The
Haram goes out further than than Mecca. Now
the metropolis of Mecca actually in certain directions,
it goes further than the Haram. So you'll
see that the buildings are contiguous.
There's a place called Tanaim.
Tanaim is the the the classical name for
the Masjid Aisha. What they what they call
Masjid Aisha where people go out of the
haram to take the haram again to come
back and make umrah.
But the district is still called Tanaim, so
it's kinda contiguously part of the city. But
the city doesn't go all the way out
in the other further direction. So there's a
difference of opinion. First of all, from the
Fakaha, can you actually
own land?
Can you actually say it's yours? Do you
have the right of ownership over the land?
And some of the said no that it's
a a waqf. You can use the land,
but you can't you can't say you own
it.
The the entire land is a waqf for
the sake of Allah Subhanahu Wa Ta'ala. Now
further than that, there's this issue is what's
the master of the Haram.
Right? So they built this. They built it
was just the the Kaaba, which is a
part of the Haram and this area around
it that they just kinda left free for
for the people making the tawaf.
And then they put a little they put
a little barrier. Then they made the nia
of of that area
that that it should be a masjid on
top of because before, only the Kaaba is
technically considered a masjid.
Then they made the niya, this whole place
should be a masjid. That it's walked from
that all the ham and masjid, the woman
and hayb cannot come in this area. You
cannot bring a kafir into this area according
to some of the madahib,
etcetera etcetera. And so they made the nia
of Masjid around that area. And then the
said, Omar said,
during their reigns, what they would do is
because there's more and more people coming for
Hajj, they would purchase the
the, houses around and then just demolish them
and then move the barrier out further to
accommodate more more people who are going to
worship there and whatever.
The question comes because we're talking about that
he was sitting in the,
in the
the the the courtyard around the Kaaba. The
question then comes, there's a hadith of the
prophet
that whoever prays
whoever prays in the Al Masjid Al Haram,
they'll receive, you know, this many thousands of
times, the reward of a regular prayer.
What does it mean?
Because the nia of the waqf of the
masjid
was not,
was not,
you know, it wasn't really there. It was
just a Kaaba and there's a courtyard around
it. They made the nia of the Masjid
much later. Right?
So there are some people who say, no.
It's that that masjid that's meant by this.
But, Khalil, Sidi Khalil in his,
in his,
book on monastic, not in his Muqtasir, which
is like his more most famous book by
far, but in his book on the monastic
on the rights of pilgrimage,
he gives the opinion that it's it's the
entire Haram.
Because that's what that's what the master of
the Haram is. The Kaaba is the Kaaba
and then the next sacred boundary that was
understood to exist was
the the Haram, the entire Haram all around.
Which means a couple of things. Which means
that you, you know, you get all the
reward even if you pray in your hotel.
Score. Right? You don't have to walk all
the way to the Masjid Al Haram. Even
though there's more reward of going to the
Masjid Al Haram because it's necessarily known that
praying in the in an in any Masjid
is more better than praying outside of a
Masjid.
And, the closer you are to the Kaaba,
the the more you receive from its tajalliat
and its anwar and from its rahmat and
barakat,
which is great. Right? But you're like, yeah.
Score. You know, I water slept through the
thing. Now I'm gonna pray out in my
hotel room and I get alzajir. Right?
Well, kind of.
Score in the sense that this is this
is wonderful. It's wonderful news. You're receiving all
this reward
Problem is that the that that
the reward you get for being in that
place for doing good things,
also the flip side of it is the
sin you receive for a sin is so
much that much moral as well because you're
not
desecrating and defiling
that that which was meant to be sacred
and pure.
So don't go to Maqamukarama
and watch TV in your hotel
and sure as * don't go to Madinah
Munawala and watch TV in your hotel room.
Someone's like, woah, Sheikh, I was just watching
the news.
The woman who are who's presenting the news,
her hair is uncovered and you're looking at
her her aura. Right? Or, you know, the
the they're, you know, the men there, you're
looking at their aura. If you're a woman,
you know, they have a sports report or
whatever dude, a soccer player running across the
Fiztaf al HaSheikh. You you know, are you
really that extreme? I'm like, look.
I'm not, you know, claiming I'm like a
pious person. Those who know me very well
will probably have a lot of things to
say on this topic. What I'm saying is
that
those things that may slip by where you
are, even though I'm not endorsing them slipping
by, even practically those things that may slip
by in your
when you're in, like, you know, Lombard,
Lombard,
Radford.
Right?
Don't do that stuff over there when you
go to those places. Those are sacred and
holy places.
Right? Stay for a couple of days and
go home if you can't deal with it.
Right? Don't watch no TV. Don't walk or
don't sit in the mall and, like,
you know, look at all the girls from
all the nations of the earth that came
to perform Hajj and Umrah and be like,
oh, look. It's so spiritual over here
and this and that. This type of normal
stuff that people do,
it's probably not spirit it's definitely not spiritually
helping you out where you are in the
first place. If you're gonna do that stuff,
don't go to the Haram Sharif and do
it.
That's not the place that that's, like, not
the place to do it. It doesn't mean
it's okay that there's another place that is
appropriate to do it, but, like, just don't
don't go there. You know? It's not it's
not good. It's just, you know, if you're
gonna
common sense dictates to a man you shouldn't
smoke weed.
Slightly less common sense dictates if you're gonna
do it, don't do it in the masjid.
Right?
And slightly less than that dictates if you're
gonna you know, just don't go to that
masjid. Don't go to Makkah and Madinah and
do it. Okay?
And that's you know, nobody and the rest
of it, nobody's perfect. Everybody has their faults.
Allah Ta' cover all of our faults and
protect us and give us a tawfiq to
change. Change what we can change and whatever
we can't change just to forgive that anyway
because it's But,
this is this is I want you to
understand. Right? This is why do you why
do you think this hadith is mentioned particularly?
Right? Ithiba is something they knew was suboptimal.
Right? But they said Rasoolullah sallallahu alaihi wa
sallam was doing it in the in the
Kaaba.
So by this hadith, what what is the
narrator trying to convey?
He's trying to convey that there's nothing wrong
in it in and of itself.
The issue is just as long that you
just don't show your aura and obviously
isn't doing it. So if he would do
it in the courtyard outside the Kaaba, and
by here the courtyard, we're talking about the
entire Haram.
The closer you are, the more intense it
is, of course, but it means the entire
Haram that surrounds the that surrounds the,
the the sacred city of Makkahmurmur.
Okay?
That anywhere you are in the haram, you
know, that that this this like that that
it's okay. You can do ikhtaba over there
because something that they would have like let
slide past somewhere else,
they they wouldn't have let it slide past
there. The fact that Rasoolullah SAWSAWN did it
means that it's not
it's not it's not in and of itself
a bad thing. The issue is just the
the possibility of showing aura. It's not it's
not that thing. Allahu ta'ala take all of
us inshallah again and again,
to visit his sacred house and visit the
the the the the court of his Rasul
salallahu alaihi wa sallam which is the the
the fakhar and the the pride of both
harams
and which is the the place where Rasul
sallallahu alaihi wa sallam told us is a
part of Jannah and which is a place
that has more honor and is more sacred
than the the arshah of Allah Subhanahu Wa
Ta'ala and which is a place that Allah
Ta'ala from his father, inshaAllah, take all of
us inshaAllah. Even even you guys. Aisha, even
you.
Say, Amin.
Say, Amin, buddy.
Good.
Say
the been to Makarama.
She said, I saw that prophet sallallahu alaihi
wa sallam sitting on Khurfusa. He said, Khurfusa
and Tarabu are the same thing. Sorry.
Are the same thing, which is to sit
again on your backside with your legs up
and with with your arms around your legs.
So she said, when I saw,
sitting
there,
with so much awe and reverence,
in the way that he he's in
in the way that he's sitting. Right?
You guys are students of knowledge in Sarf.
Right?
Is the it's the way you do the
the the meaning of the So
is the way you sit.
Right? Is the way that you sit.
So when I saw how how,
how much an awe he was sitting in
the air, how much awe he was in
in the way he was sitting
in.
Means
Right? That he was
that that it was so much
he was in. It was,
became then a difficulty to bear.
That's how much awe he was sitting in,
in front of the Kaaba. Right? I, I
I took a selfie with him.
I took out my camera and started videoing.
No.
That's the other thing.
God's sakes, don't
be doing video and selfies and all this
other nonsense when you go inshallah.
Even if someone cared,
still don't do it. Trust me. Nobody cares.
What did she say? I saw Rasool Allah
Sallallahu Alaihi Wasallam?
She says she when he was I I
saw him sitting like that,
alaihis salam.
And he said that the the the the
the the fear
She said that I I I became almost,
like,
I became, like, almost frightened.
Like,
here
means,
meaning that I I almost she said, I
panicked,
from fear,
from a overwhelming awe of sitting seeing Rasulullah
Sallallahu Alaihi Wasallam sitting like that.
And so this is Rasulullah Sallallahu Alaihi Wasallam.
His is not the same everywhere he is
and everything he does.
There were times when he alaihi salam
would sit so calm, so nonchalant,
the people couldn't tell who's who. The difference
between him and his companions
But then there are those people there's couple
of things. One is that there are certain
occasions that are different than others and there
are certain people who know him more than
other people know him.
When their eyes are opened up to the
Nur because not everybody sees it. Right? This
is something that the the the, this is
the description of
in the in the in the scriptures that
came before in Isaiah that he will be,
the one from whom the blind eyes will
see and the deaf ears will hear.
And the the the the the closed hearts
will,
will be opened.
That that same Abu Jahl,
that same
that same
that same
Abu Lahab, that same all these kinda, like,
you know,
usual suspect, like hater,
uncles of Quraish.
Right? They were blind to it. They didn't
see it.
They would see a little bit of it,
but then they were like, no. No. No.
He's just the Hatima Banu Hashim. Leave him
you know, like, whatever. They would suppress it
whenever they would when it when it would
happen. So people would, you know, sometimes some
bedouin would come in from outside in the
Medina and, like, say something dumb to the
prophet or do something that's not like, you
know, that that has no adab. But once
they understood who he was, right, this would
happen sometimes in an instant in front of
people. There was
Abu Mahdura,
I forget. I I apologize.
But his his, narration is the narration regarding
the Adhan and Sahih Muslim and in the
Muwata of Imam Malik. He said that he
literally used to mock the adhan. He wasn't
even a Muslim. So he would hear the
way the adhan is called. People do that.
Right? They mock the adhan.
They'll get up and they'll start, like, you
know, yelling like Tarzan and they all, like,
laugh with each other. So he says he's
doing exactly like that. Right?
And so Rasool Allah SAW was like, one
day he did it. He was right behind
him. So he put his hand on his
shoulders. He said, you give the adhan really
well. He said, I turned around and I
just, like, freaked out. I I was, like,
overwhelmed. I couldn't he says to him, he
says, you do the adhan so well. Why
don't you say the adhan? I'll tell you
the words and you call it out just
like you're calling it out right now. So
he said, I just I he told me
the words and I I said the Adan
as best as I could because I was
so overwhelmed by by seeing him.
And so and then he said he said
the
and then he said, you did that good.
Now do it again louder. And so he
said, I said even louder this time. And,
then he said the rest of the adhan.
And he used to say the adhan like
that.
Right? He said, she said the not twice
but 4 4 times.
And then he say,
live and louder. That he gave, he became
after that day, he's like, okay. Just come
to the Masjid and give the adhan from
now. He just from then on until the
day he died, he's been given the adhan
basically.
Right? That's it. That was it. Right?
But the point is the point is is
that,
that happened. That was a process. He obviously
didn't have that. He couldn't see it from
before, but
came up on him, from from behind, put
his hand on on him, and he just
something changed in him and he all of
a sudden become overwhelmed.
Right? So this is something to understand about
as well that in certain contexts,
he was very, DL. In certain context, Allah
Ta'ala,
you know, he made him jali. He was
such that nobody could ignore him.
And there are some people who could see
it, and there are some people who couldn't
see it.
Some people who could see it and some
people who couldn't see it. So it changes
from time to time and from from place
to place. But she came up on on
sitting like that,
and,
she saw him And all of a sudden,
from from fear, she was she she, she,
panicked from fear when she saw him sitting
like that. It wasn't that she was afraid
something was gonna happen to her, but just
the whole experience overwhelmed her so much that
it was almost scary.
May Allah be pleased with him.
He's from Banu Sateef, which is the
with you from from Banu Saqif, which is,
the tribe, that inhabited
inhabited 5.
I
said that he was a refugee, but he
had killed
he had killed somebody from his people,
and he fled from them. And then he's
he went to and saw the prophet
and he accepted Islam. He took, he took
with him,
at the,
which is the,
which is,
the that they took,
the one of the that the prophet
took with him.
And this is, this is also something very,
you know, very,
very moving to note that
the deen Allah ta'ala, this is deen is
a a place of refuge for people.
And the deen is,
something that it's a gift that gives to
people who really don't deserve it,
and all of us don't deserve it. And
sometimes you see in the example of the
people who came to the
how
how much how much karam Allah gave to
people
despite how strange the circumstances that he's running
away from killing somebody,
for murder. He's he's basically running for
refuge.
Okay?
This is part of the this is part
of the tradition, prophetic tradition.
Not just in Islam, but it's a part
of the prophetic tradition in general.
That if someone comes for sanctuary, they they
call it sanctuary, that you don't be a
snitch.
You understand what I'm saying?
If someone comes to you and you suspect
whatever,
that you don't go out of your way
to turn them in,
unless, you know, you're then asked later on
by the author the legitimate authorities or whatever,
then when you're when you're forced to by
law or whatever, then you tell the truth
and you whatever. But if someone comes to
you in a point of desperation,
you know, you don't you don't you don't
you don't knock them out or you don't
snitch them out. Rather, you use that occasion
as an occasion to to to tell them
some good part of the deen and tell
them how to better themselves.
And I've seen this happen to this day.
There are criminals in Armadais, both in the
subcontinent and in Mauritania and all of these
different places. There you can tell this guy
is not a student of knowledge.
Dude, some of them don't even, like, go
to Darce properly. They don't comport themselves like
pious people much less like students of knowledge
and the know about it. We're like, we
go to the teacher and be like, you
need to kick this guy out of just
have supper with him. He's a student of
knowledge. They know they're not a student of
knowledge. What happens, those guys after some time,
some of them after years, some of them
sit in the and just eat food for
free.
And they know the cops are not gonna
come because it's a it's it's a it's
an understanding they have in those places. Right?
The cops are not gonna come busting through
the madrasa and, like, looking for people. They
do that now at the behest of foreign
governments.
Originally, they didn't do that because imagine there's
a criminal in there. What is he gonna
be doing? Is he gonna harm anybody else
when he's in the mother's house? He's not
gonna go rob a liquor store and then
come back from Maghrib. Right? He's gonna be
reading the Quran. He's gonna be reading Hadith.
Right? The idea the whole idea with with
jail. Right? Why do they call it the
pen, the state pen, the penitentiary? You're supposed
to go there and, you know, you're supposed
to think about what you did. You're supposed
to make penance for what you did. You're
supposed to be reformed and come out. The
idea is it's not a punishment.
Right? Even in our Sharia, you cannot punish
someone for something in this world. The violation
is against Allah. He's the only one who
can punish for it.
And by punishing somebody, you're not bringing back
like anything. If someone killed your relative, what?
You killed the guy. What is it gonna
bring your relative back? It's not impossible to
restore,
you know, restore the what whatever is lost
from the crime in this world. That's why
a lot of people are against the death
penalty. They're like, what's the point? Something bad
happened, now you're gonna do another bad thing.
And I I I completely from a perspective,
we agree with that part of the argument.
But the reason that we have and we
have capital punishment is that they're revealed from
revelation.
Otherwise, that part of the argument is completely
makes complete sense.
And,
you know, the the reason we have laws
in this world is just to prevent things
from becoming chaos because the laws are zajar.
They're
they're a deterrent for people committing crimes and
just making life just total * for everybody.
Otherwise, the the only person who can forgive
is the one that you made the crime
against in the 1st place. The only one
who can punish is the one who had
the right to make the rule in the
1st place which is Allah ta'ala.
So,
you have this you have this idea that
that that, you know, like, if the dude's
in the madras and he's sitting with the
mashaikh and the mashaikh say we'll take care
of him, you know.
As long as he's praying 5 times a
day, he becomes a half of the Quran,
he this and that. They they they'll they'll,
like, let off on him. Even I think
even to to this day in Saudi Arabia,
almost most crimes,
if you, if you're in jail, if you
memorize the Quran, the government will let you
out.
The government will let you out. I'm sure
there's some people they don't they don't extend
that courtesy to. But,
most crimes, they'll they'll do that, you know.
And it's not to endorse one government or
say bad about government, but that's one good
thing I think that they do. Because the
idea is if you're gonna sit there and
memorize, you know, the Quran day in and
day out for the for, like, 2, 3
years. It makes it very difficult to then
go and, like, you know,
I don't know, like, jack someone's cell cell
phone at gunpoint or whatever afterward,
or at least one would hope. So,
so this this,
Shared bin swayed,
he he,
came as a
he he fled to basically from his people,
and he he then meets the prophet
instead of whatever,
he uses this as an opportunity to give
them dua to to to change his life
for the better, to do something good because
this is not a good path that you're
on. Here's something better. I've seen that. I
actually saw I I I've seen this. I've
met I met a I met a brother.
He went to the Muslim world,
from a western country,
not any country I've I've I've ever been
to before, but from a western country.
I don't wanna name the country. Maybe he'll,
you know, I don't maybe someone will know
who it is or something, probably not. But
at any rate,
he he came to, he came to a
shaykh, and he stayed with him in his
for
for some months
making zikr and this and that and the
other thing. And then afterward, when, you know,
he reached a certain level, the sheikh says,
okay. Now you did a crime. You have
to go back and own up to it.
And he voluntarily went back home and surrendered
himself, and he I think 3 or 4
years, he did his jail sentence because that
was I mean, he did the crime, so,
you know, that was that that was the
half that he should own up to what
he did. You
know? But if you say that right away,
you're probably just gonna punch you in the
face or shoot you or whatever. Right? So
So the hikma is what? Is that this
is a way of, you know, this is
this is a tradition amongst our people,
and,
don't ever apply it in a way that
state, local, and federal regulations prohibit. Okay? Just
giving you that disclaimer.
So it's a call of Marabi Rasulullah
Sallallahu
Alaihi Wasallam, He passed by me, and I
was sitting like this.
I had put my, left hand
behind my back, and
I was
behind my my backside, and I was sitting
on that that backside.
And,
he says, do you sit the, the the
sitting of those who are angry with?
So this is this is, this is a
there's a prohibition to sit on your hands,
like that.
Sitting back like this like that?
No. Yeah.
Yeah. So let's see what they what they
say in the. Right? It says,
So
so don't don't don't sit on your hands.
Let's see how much.
I think that's enough inshallah for today.