Hamzah Wald Maqbul – Riyd alSlihn Laying Down Sitting the Prophetic Awe the Haram Sharf 01152017.mp4

Hamzah Wald Maqbul
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The speakers discuss the importance of sleeping on one's back, neck, feet, and feet to protect one's privacy and privacy, and the use of "stress" in relationships to indicate respect. They also discuss the importance of being a good character and not a bad one, the difference of opinion between the Red Sea and the master of theational church, the benefits of praying outside of busy hotel rooms, and the importance of protecting one's behavior and identity. They also touch on the idea of capital punishment and its potential negative effects on one's life.

AI: Summary ©

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			This is a chapter regarding the permission of
		
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			sleeping on your back, on your neck, the
		
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			the back part of your neck,
		
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			and,
		
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			the permission of putting one of your legs
		
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			on the other when sleeping
		
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			as long as the person doesn't fear,
		
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			showing their, nakedness,
		
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			to another,
		
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			and the permission of sitting
		
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			cross
		
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			legged, or or or sitting with your knees
		
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			up.
		
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			Said that he saw the messenger of Allah
		
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			Sallallahu Alaihi Wasallam sleeping on his back, putting
		
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			one foot over the other in the masjid.
		
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			And this hadith narrated both by Bukhari and
		
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			Muslim.
		
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			The idea
		
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			being
		
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			what was
		
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			first mentioned in the,
		
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			in the beginning of in the beginning of
		
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			the chapter that obviously if everyone is wearing
		
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			an nazar, everyone is wearing a a
		
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			a sarong or a lungi,
		
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			then
		
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			it is something that, you know, if you
		
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			move your legs like that or if you
		
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			sleep on your back or whatever, there's a
		
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			danger that somebody may see your aura. One
		
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			of the strange things about the way we
		
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			live nowadays is that we,
		
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			have a lot of alone time, like, cordoned
		
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			off from people,
		
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			which is good. Sometimes you need it so
		
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			you don't go insane, but the problem is
		
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			that, people who live separated from one another
		
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			too much, they it also, you know, causes
		
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			them some, anxiety and depression and other,
		
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			other issues.
		
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			So this obviously,
		
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			you know, the context of the chapter, the
		
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			reason these things are mentioned is because,
		
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			they're there to teach you the adab of
		
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			how to sleep. You don't wanna sleep in
		
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			such a way that
		
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			you, show some part of your your nakedness.
		
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			This is something that will become relevant to
		
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			all of us when we go for Hajj
		
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			and Umrah also.
		
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			You have to be very careful that when
		
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			you wear pants,
		
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			or you wear salawal,
		
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			you, you know, you can sit in certain
		
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			ways and you your nakedness is covered.
		
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			Whereas when you're in a, when you're wearing
		
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			an Izaar, you you sit in those same
		
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			ways and you unbeknownst to you, your nakedness
		
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			will be exposed. So this happens. Like, if
		
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			you're laying on your back in the Haram
		
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			Sharif and you, you know, raise one leg
		
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			over the other or what, just make sure
		
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			that it's everything's all tucked in properly, that
		
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			you have some sort of,
		
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			understanding what's going on around you and awareness
		
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			of of of of all of these things.
		
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			If not, there are ways that you can
		
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			cover yourself as well. If a person's in
		
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			a haram, for example, you have to
		
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			sleep the night in,
		
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			Mus Delifa,
		
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			with everybody in a haram. So then you,
		
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			you know, you do something like you take
		
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			the rida off off of your back and
		
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			and then you cover your, you know, you
		
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			cover your, feet with it or something like
		
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			that. You do something in order to,
		
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			ensure that you don't expose yourself.
		
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			So,
		
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			say, the Jabir bin Samura
		
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			he narrates that the messenger of Allah the
		
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			prophet
		
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			when he would be done praying
		
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			his fajr prayer, he would sit cross legged.
		
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			Right? Like Bhaenabula is sitting right now. He
		
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			would sit cross legged, in his, in his
		
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			place until the the shams who until the
		
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			shams until the sun
		
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			would
		
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			would rise, and he says, meaning
		
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			it would rise in all of its beauty
		
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			and all of its glory. It would rise
		
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			and then give off light and things like
		
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			that, then he would stand up and pray
		
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			his 2 rakat as well.
		
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			The idea is that,
		
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			in,
		
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			in in some cultures, sitting cross legged is
		
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			actually considered,
		
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			I'm gonna say, bad adab, but it's considered
		
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			not optimum adab.
		
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			You shouldn't sit you know, this is something
		
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			like, for example, in our that we would
		
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			study, we were told don't sit cross legged.
		
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			It's actually Ghazali, imam Ghazali
		
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			mentions this, that this is a a,
		
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			a trait of having good adab in front
		
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			of your elders, in front of your teachers,
		
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			that you always
		
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			with your legs together. It's more it's less
		
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			comfortable to sit that way, but it's it's
		
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			a it's a sign of respect. You don't
		
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			have to all sit like that right now
		
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			because, a, that's not our culture. The fact
		
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			that you guys are all sitting on the
		
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			ground already means that you're a bunch of
		
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			wacko fundamentalists.
		
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			And,
		
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			so, you know, it's it's like, you know,
		
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			at this point, it's just like, you know,
		
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			the difference of, difference of, you know,
		
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			you know, half a dozen or 12.
		
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			But,
		
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			the idea is that this is this is
		
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			this is you know, probably the context of
		
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			this is just to say that it's okay.
		
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			One interesting thing with regards to tarabur, sitting
		
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			cross legged,
		
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			if you cannot praise pray standing,
		
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			the sunnah is not to pray in a
		
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			chair.
		
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			It's to pray sitting cross legged, and
		
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			very few people do this. Obviously, there may
		
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			be some conditions that you cannot sit on
		
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			the floor cross legged when you pray.
		
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			Then afterward, you can resort to praying sitting
		
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			in the chair, but the very clearly mentioned
		
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			that the the sunnah is out if you
		
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			cannot stand, that that you sit, that you
		
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			sit in the prayer in the regular jalsa,
		
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			then if you can't do that, that you
		
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			sit cross legged.
		
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			And, this is something I find strange actually
		
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			that there's, like, all these chairs cluttered up
		
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			in the masjid.
		
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			I don't wanna object to somebody who actually
		
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			genuinely has to sit in the chair.
		
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			So if you do, that's, you know, obviously,
		
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			there's no a, there's nothing wrong with that,
		
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			and someone shouldn't point it out and mock
		
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			it. But at the same time,
		
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			if you're able to sit on the floor,
		
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			there's more tawadot, there's more humility in it,
		
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			and there's, you know, just for practical purposes,
		
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			you don't disrupt the sufuf.
		
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			Because if you're sitting in a chair,
		
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			your chair is either in the suf completely,
		
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			in which case when you stand in the
		
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			beginning of the prayer, you're standing out of
		
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			line.
		
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			Or if you wanna stand in line, the
		
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			chair is behind you and it it disrupts
		
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			the suf behind you. And so it's for
		
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			very practical reasons. It's not it's not it's
		
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			not correct. And in in general, the salaf
		
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			used to look down on sitting in chairs.
		
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			It was considered bad adav. It's not a
		
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			Sharia issue. Don't look at everything through the
		
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			prism of people's, oh my god. He's making
		
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			everything haram now. It's haram police.
		
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			You know, yesterday, I couldn't eat at McDonald's.
		
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			Now I can't even sit in a chair
		
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			anymore.
		
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			But look, not everything is looked at through
		
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			the prism of fiqh.
		
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			Some people look through, look at everything through
		
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			the prism of feckless. It's a bad way
		
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			of it's a bad way of doing everything.
		
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			It's not I mean, a lot of things.
		
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			Right? It's a bad way of being married.
		
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			It's a bad way of dealing with parents
		
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			and children, dealing with other people. It's bad.
		
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			I mean, it's not a good thing,
		
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			because humans don't function based on rules. They
		
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			based on they function based on trust,
		
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			love, affection. That's that's how you function with
		
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			one another.
		
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			And so some people, they look at everything
		
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			through the prism of fiqh. Some people look
		
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			at everything through the prism of fiqh.
		
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			Fiqh is a set of basic guidelines
		
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			that are there to help you when
		
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			those human things break down.
		
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			Right? You and your wife are alhamdulillah, you're
		
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			happy.
		
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			Right?
		
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			You're happy. You're you're happy. Your wife's happy.
		
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			Yeah. You have no quarrel then there's no
		
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			case for the judge to worry about the
		
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			fiqh of it. Right? As long as you
		
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			ain't doing nothing haram, it's basically it's all
		
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			good. Then all this fiqh comes in. I
		
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			wanna separate. This is my proper. You know,
		
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			this is my property. You know, you said
		
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			I have half of it. No. But I
		
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			gave you this. I gave and the judge
		
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			has to listen to all the gory details
		
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			and then use the law in order to
		
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			judge between people.
		
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			Otherwise,
		
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			yo, it's all up to you, you know.
		
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			I mean, what happens in the house? Right?
		
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			Someone may be happy, you know,
		
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			someone may be happy one way, someone may
		
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			be happy the other. It's it's your own
		
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			business. It's not that the law doesn't deal
		
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			with all of that stuff, you know. If
		
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			you're if you're if you're, you know, you
		
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			and your missus, you know, are, you know,
		
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			you're a dacy, but you like eating hamburgers
		
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			every day, it's your business.
		
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			You know? If you're African American, you like
		
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			eating dacy food every day. No. That's your
		
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			business, man. Who might have judged you? You
		
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			know? You wanna you wanna eat biryani every
		
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			day. That's your business. It's not my problem.
		
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			Right? It's not fitka doesn't have any to
		
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			say, okay. Fitka says don't eat pork.
		
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			Right?
		
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			Okay.
		
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			Some of the hubs say don't eat, like,
		
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			lobster and crab, not mine.
		
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			But if that's your madhhab, that's cool. I'm
		
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			a little man. I ain't trying to judge.
		
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			As long as 2 of you is happy,
		
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			you don't have to eat no lobster crab.
		
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			No one can make you. You know? But,
		
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			so so don't you know, when I say
		
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			this, they didn't the salaf didn't like people
		
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			sitting in chairs. Why?
		
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			Because there's a type of takabur in it.
		
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			There's a type of arrogance in it.
		
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			And and once people start sitting in chairs,
		
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			the attitude of people changes as well.
		
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			And,
		
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			you know, like, you have issues, for example.
		
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			Like, if this room
		
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			the fact that we have we still have
		
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			this floor majlis or whatever, but the fact
		
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			that people are sitting on the floor means
		
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			that this room is adequate for,
		
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			you know, if we had to sit in
		
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			chairs, it would be adequate maximum, what, 15,
		
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			20 people. We can still fit, like, 30
		
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			in here. Right? So you have churches, for
		
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			example, that are huge. They are so big.
		
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			Right?
		
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			But they don't fit a fraction of the
		
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			number of people that that Masajid fit in.
		
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			I mean, planning committees all over America have
		
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			figured this out that you have the small
		
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			mustard
		
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			in the whole, like, parking lots all jammed
		
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			up everywhere. Right? That's why it's as soon
		
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			as the walk so that you're must you
		
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			know what I mean? So you ain't got
		
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			parking issues either, but that's that's another issue.
		
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			The ideas that the didn't
		
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			didn't they see it as a sign of
		
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			good character for people to sit in chairs.
		
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			And why does people sit in chairs? Right?
		
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			We're we're in America. Am I saying that
		
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			everyone,
		
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			You're saying I'm a person of bad character.
		
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			Well, maybe you guys are sitting in chairs
		
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			and maybe we're sitting into I have chairs
		
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			at my house. You've been to my house.
		
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			I've been to your house, if you have
		
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			chairs there, how dare you talk about it?
		
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			You know, why do people sit in chairs?
		
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			You know where people sit in chairs traditionally?
		
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			It's like really cold climates.
		
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			Right? Because sitting on the floor is gonna
		
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			sap all the all the heat out of
		
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			you.
		
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			So you see that the furniture, the colder
		
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			the climate is, the higher the furniture gets
		
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			up off the ground oftentimes.
		
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			Right? If you're gonna sit in a sofa
		
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			in Lahore when it's a 130 degrees,
		
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			you're gonna your whole backside will become like
		
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			drenched with sweat. You can't sit in a
		
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			you can't you can't do it. It's not
		
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			even comfortable at that point anymore.
		
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			It's in fact maybe even more comfortable to
		
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			sit because the walls the brick walls of
		
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			the buildings over there in the summer get
		
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			so hot. It's actually more comfortable not to
		
00:11:21 --> 00:11:22
			lean against the wall than it is to
		
00:11:22 --> 00:11:23
			lean against the wall.
		
00:11:24 --> 00:11:25
			So but so the the idea is this
		
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			is that,
		
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			that that the so these all these there's
		
00:11:30 --> 00:11:32
			there's reasons for them. And many of them
		
00:11:32 --> 00:11:34
			culturally, we may not we they may not
		
00:11:34 --> 00:11:36
			be, like, valid anymore in the culture that
		
00:11:36 --> 00:11:38
			we live in. Although it is important to
		
00:11:38 --> 00:11:40
			understand not necessarily what the adab is but
		
00:11:40 --> 00:11:42
			what the concept behind the adab was. So
		
00:11:42 --> 00:11:44
			Rasulullah Sallallahu Alaihi wa sallam, he used to
		
00:11:44 --> 00:11:45
			sit in he used to sit in the
		
00:11:45 --> 00:11:46
			masjid
		
00:11:46 --> 00:11:47
			cross legged. It means it's not that big
		
00:11:47 --> 00:11:48
			of a deal.
		
00:11:49 --> 00:11:51
			There's not it's not that big of a
		
00:11:51 --> 00:11:53
			deal to sit cross legged. Someone wants to
		
00:11:53 --> 00:11:54
			really show a whole lot of adab or
		
00:11:54 --> 00:11:56
			whatever, they're in a context, they can sit
		
00:11:56 --> 00:11:58
			like that, but they shouldn't judge one another
		
00:11:58 --> 00:12:00
			and things like that. So, so the chairs
		
00:12:00 --> 00:12:02
			thing the chairs thing is brought up in
		
00:12:02 --> 00:12:03
			the context of the prayer, the salat. If
		
00:12:03 --> 00:12:04
			you can sit on the floor, don't sit
		
00:12:04 --> 00:12:06
			in a chair. And having a whole bunch
		
00:12:06 --> 00:12:08
			of people sitting in chairs in the masjid,
		
00:12:08 --> 00:12:11
			it does create like an attitude difference eventually.
		
00:12:12 --> 00:12:13
			And so I I, you know, I think
		
00:12:13 --> 00:12:15
			that those elders who have to sit in
		
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			the chairs,
		
00:12:16 --> 00:12:18
			there's no no judgment or no no negative
		
00:12:18 --> 00:12:20
			anything about that. For you guys, like, for
		
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			example, for us, like, if I have, you
		
00:12:21 --> 00:12:22
			know, a a ACL
		
00:12:23 --> 00:12:25
			I do ACL reconstruction or we can't you
		
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			can't, like, sit, you know, the other way,
		
00:12:27 --> 00:12:28
			then try try sitting first
		
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			and cross legged it before you before you
		
00:12:32 --> 00:12:33
			take to the chair.
		
00:12:52 --> 00:12:54
			So is a a specific way of sitting.
		
00:12:57 --> 00:12:58
			Is a specific way of sitting and how
		
00:12:58 --> 00:13:00
			is it? It's that a person sits on
		
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			his on his backside
		
00:13:02 --> 00:13:04
			with his knees up and then with his
		
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			hands
		
00:13:05 --> 00:13:07
			like this around around his legs.
		
00:13:07 --> 00:13:09
			So for those of you who are listening
		
00:13:09 --> 00:13:12
			at home, you're sitting with your on on
		
00:13:12 --> 00:13:12
			your backside,
		
00:13:13 --> 00:13:17
			on on, squarely on your backside, and your,
		
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			your your knees are your legs are crossed,
		
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			your 2 knees are up, and your arms
		
00:13:21 --> 00:13:22
			are hugging around your legs.
		
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			There are certain hadith that that that indicate
		
00:13:26 --> 00:13:27
			that sitting
		
00:13:27 --> 00:13:28
			is.
		
00:13:30 --> 00:13:31
			And so this is a hadith in which
		
00:13:31 --> 00:13:33
			Rasuulullah Sallallahu Alaihi wa sallam is sitting in
		
00:13:33 --> 00:13:34
			front of the Kaaba like this.
		
00:13:35 --> 00:13:36
			So what's the between
		
00:13:36 --> 00:13:38
			them? How do you join? Is one of
		
00:13:38 --> 00:13:40
			them wrong? One of them right?
		
00:13:40 --> 00:13:43
			You know, is once what's the deal? The
		
00:13:43 --> 00:13:44
			deal is this is Rasool Allah sallallahu alaihi
		
00:13:44 --> 00:13:46
			wa sallam. Again, think about the context. If
		
00:13:46 --> 00:13:47
			Everybody is wearing
		
00:13:48 --> 00:13:49
			an Izar.
		
00:13:50 --> 00:13:52
			You might be sitting like that and some
		
00:13:52 --> 00:13:54
			part of your aura is showing.
		
00:13:56 --> 00:13:59
			The reason Rassoulullah Sallallaahu Wa Salam preferred people
		
00:13:59 --> 00:14:01
			not to sit like this in general was
		
00:14:01 --> 00:14:03
			because there's a danger of their aura showing.
		
00:14:04 --> 00:14:06
			If for example, you'll see this I saw
		
00:14:06 --> 00:14:07
			this from many of the masai. You know,
		
00:14:07 --> 00:14:09
			when they're sitting, they just people have like
		
00:14:09 --> 00:14:11
			a rida with them. They have a, a
		
00:14:11 --> 00:14:13
			shawl with them, which is nice.
		
00:14:13 --> 00:14:14
			Rida is like
		
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			less expensive and less material than a jacket
		
00:14:17 --> 00:14:19
			and just as warm and like has a
		
00:14:19 --> 00:14:20
			lot of other uses as well.
		
00:14:21 --> 00:14:21
			So,
		
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			if you have your redai, you can just
		
00:14:24 --> 00:14:25
			spread them or spread it over your legs
		
00:14:25 --> 00:14:26
			when you sit like that so you can
		
00:14:26 --> 00:14:27
			sit comfortably.
		
00:14:27 --> 00:14:29
			Or you can do a number of other
		
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			things. You just may be aware of yourself
		
00:14:30 --> 00:14:32
			and aware of how to sit, you know,
		
00:14:32 --> 00:14:34
			and it doesn't become a problem anymore.
		
00:14:35 --> 00:14:37
			Another way of doing Ihtiba, I've seen this
		
00:14:37 --> 00:14:39
			as well is that that like, for example,
		
00:14:39 --> 00:14:41
			Yemeni's Hadaramese, for example, they'll carry, like, a
		
00:14:41 --> 00:14:43
			a I don't know if you have you
		
00:14:43 --> 00:14:44
			seen it before? You've probably seen it before.
		
00:14:44 --> 00:14:46
			They carry, like, a a cloth band with
		
00:14:46 --> 00:14:47
			them,
		
00:14:47 --> 00:14:49
			and they they'll and it's it's kinda tight
		
00:14:49 --> 00:14:51
			and so they'll just put it or when
		
00:14:51 --> 00:14:52
			they put their legs up instead of wrapping
		
00:14:52 --> 00:14:55
			their arms around. They'll they'll they'll just put
		
00:14:55 --> 00:14:57
			that cloth band around. They they wear it
		
00:14:57 --> 00:14:58
			kind of like a sash where they go.
		
00:14:58 --> 00:15:00
			And then when they sit down, they kind
		
00:15:00 --> 00:15:01
			of put that around them and it helps
		
00:15:01 --> 00:15:03
			you sit because your knees push back. And
		
00:15:03 --> 00:15:05
			so your your your your back your back
		
00:15:05 --> 00:15:06
			and your knees balance out and you sit
		
00:15:06 --> 00:15:08
			kind of comfortably that way.
		
00:15:09 --> 00:15:09
			So
		
00:15:10 --> 00:15:11
			is definitely
		
00:15:11 --> 00:15:13
			an okay way to sit. The
		
00:15:14 --> 00:15:17
			the only comes in when there is some
		
00:15:17 --> 00:15:20
			sort of danger or or possibility that somebody
		
00:15:21 --> 00:15:21
			may expose,
		
00:15:22 --> 00:15:24
			some of their nakedness in front of others,
		
00:15:24 --> 00:15:25
			which is not something we ever wanna do.
		
00:15:26 --> 00:15:27
			So said,
		
00:15:27 --> 00:15:30
			Abdullah ibnir Amar Radhi Wa Ta'ala Anhuma, he
		
00:15:30 --> 00:15:31
			said that I saw the messenger of Allah
		
00:15:31 --> 00:15:32
			in
		
00:15:33 --> 00:15:35
			the courtyard of the Kaaba, the courtyard around
		
00:15:35 --> 00:15:36
			the Kaaba,
		
00:15:38 --> 00:15:40
			sitting with sitting like this,
		
00:15:41 --> 00:15:43
			with both of his hands. And then he
		
00:15:43 --> 00:15:44
			showed how how the is
		
00:15:44 --> 00:15:47
			is is is sat. And he also adds
		
00:15:47 --> 00:15:49
			that this is the the another word for
		
00:15:49 --> 00:15:50
			this in Arabic is.
		
00:15:52 --> 00:15:54
			This is also another word for it. So
		
00:15:54 --> 00:15:56
			it's interesting that the courtyard of the Kaaba
		
00:15:56 --> 00:15:56
			is mentioned.
		
00:15:58 --> 00:15:59
			There is
		
00:16:00 --> 00:16:01
			the Kaaba itself.
		
00:16:02 --> 00:16:02
			Right?
		
00:16:03 --> 00:16:04
			And then there is
		
00:16:05 --> 00:16:07
			you know, originally, that's all there was. The
		
00:16:07 --> 00:16:09
			people would make the around the.
		
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			And then there were some some area that
		
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			was free and clear around it, and then
		
00:16:14 --> 00:16:16
			people started building their houses outside.
		
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			During the reign of the Khalafar Rashidun, they
		
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			put a little, fence up,
		
00:16:22 --> 00:16:24
			you know, that so as separate, you know,
		
00:16:24 --> 00:16:26
			because people start coming from so so far
		
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			away. They put a little fence up that's
		
00:16:28 --> 00:16:30
			like, you know, maybe like waist height,
		
00:16:31 --> 00:16:33
			around the around the the Kaaba,
		
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			just to demarcate, you know, where people's personal
		
00:16:36 --> 00:16:38
			property starts and when where people where the
		
00:16:38 --> 00:16:40
			where the courtyard around the Kaaba ends. And
		
00:16:40 --> 00:16:42
			there's also a discussion, you know, because there
		
00:16:42 --> 00:16:44
			there's a there's the Kaaba, and then there's
		
00:16:44 --> 00:16:46
			a limit, a boundary around the Kaaba, which
		
00:16:46 --> 00:16:48
			in some directions, it's like 4 or 5
		
00:16:48 --> 00:16:50
			miles, 6 miles. In some directions, it's
		
00:16:50 --> 00:16:53
			the direction of the the ocean sorry. The
		
00:16:53 --> 00:16:53
			the,
		
00:16:55 --> 00:16:56
			what do they call it? They call it
		
00:16:56 --> 00:16:58
			the Red Sea. Right? In Arabic, it's actually
		
00:16:58 --> 00:17:00
			the White Sea, which makes it a little
		
00:17:00 --> 00:17:00
			bit more
		
00:17:02 --> 00:17:04
			confusing. And in classical Arabic, it's actually called
		
00:17:04 --> 00:17:06
			the which is not a color at all.
		
00:17:07 --> 00:17:07
			But,
		
00:17:08 --> 00:17:10
			at any rate, in the direction of the
		
00:17:10 --> 00:17:12
			Red Sea, it actually goes out maybe 15,
		
00:17:12 --> 00:17:14
			20 miles or something like that. It's it's
		
00:17:14 --> 00:17:16
			it's not a circular boundary. It's a boundary.
		
00:17:16 --> 00:17:18
			There there are markers from the time of
		
00:17:18 --> 00:17:20
			from the time of Jahiliya and from before
		
00:17:20 --> 00:17:21
			that the time of the Nabu of Sayed
		
00:17:21 --> 00:17:24
			Ibrahim alayhi salaam, that this is a place
		
00:17:24 --> 00:17:26
			around the the Kaaba. You cannot fight, you
		
00:17:26 --> 00:17:28
			cannot quarrel, you cannot kill each other, you
		
00:17:28 --> 00:17:31
			cannot hunt, you cannot trample the
		
00:17:31 --> 00:17:33
			plants and animals and things like that. Right?
		
00:17:33 --> 00:17:35
			So originally, there was just the haram
		
00:17:35 --> 00:17:37
			and then there was a Kaaba in the
		
00:17:37 --> 00:17:38
			middle of it. And so during the time,
		
00:17:38 --> 00:17:39
			the they
		
00:17:39 --> 00:17:41
			built this kinda like small marker just to
		
00:17:41 --> 00:17:44
			see where people's personal property starts. So there's
		
00:17:44 --> 00:17:45
			a whole difference of opinion amongst the olamah.
		
00:17:45 --> 00:17:47
			Is it permissible to own property in the
		
00:17:47 --> 00:17:49
			in the Haram at all or not?
		
00:17:49 --> 00:17:52
			So Mecca is not the entire Haram. The
		
00:17:52 --> 00:17:54
			Haram goes out further than than Mecca. Now
		
00:17:54 --> 00:17:57
			the metropolis of Mecca actually in certain directions,
		
00:17:57 --> 00:17:59
			it goes further than the Haram. So you'll
		
00:17:59 --> 00:18:00
			see that the buildings are contiguous.
		
00:18:01 --> 00:18:02
			There's a place called Tanaim.
		
00:18:03 --> 00:18:05
			Tanaim is the the the classical name for
		
00:18:05 --> 00:18:07
			the Masjid Aisha. What they what they call
		
00:18:07 --> 00:18:08
			Masjid Aisha where people go out of the
		
00:18:08 --> 00:18:10
			haram to take the haram again to come
		
00:18:10 --> 00:18:11
			back and make umrah.
		
00:18:12 --> 00:18:14
			But the district is still called Tanaim, so
		
00:18:14 --> 00:18:16
			it's kinda contiguously part of the city. But
		
00:18:16 --> 00:18:17
			the city doesn't go all the way out
		
00:18:17 --> 00:18:19
			in the other further direction. So there's a
		
00:18:19 --> 00:18:20
			difference of opinion. First of all, from the
		
00:18:20 --> 00:18:22
			Fakaha, can you actually
		
00:18:22 --> 00:18:23
			own land?
		
00:18:23 --> 00:18:25
			Can you actually say it's yours? Do you
		
00:18:25 --> 00:18:26
			have the right of ownership over the land?
		
00:18:27 --> 00:18:29
			And some of the said no that it's
		
00:18:29 --> 00:18:31
			a a waqf. You can use the land,
		
00:18:31 --> 00:18:33
			but you can't you can't say you own
		
00:18:33 --> 00:18:33
			it.
		
00:18:35 --> 00:18:37
			The the entire land is a waqf for
		
00:18:37 --> 00:18:39
			the sake of Allah Subhanahu Wa Ta'ala. Now
		
00:18:39 --> 00:18:41
			further than that, there's this issue is what's
		
00:18:41 --> 00:18:42
			the master of the Haram.
		
00:18:43 --> 00:18:45
			Right? So they built this. They built it
		
00:18:45 --> 00:18:47
			was just the the Kaaba, which is a
		
00:18:47 --> 00:18:48
			part of the Haram and this area around
		
00:18:48 --> 00:18:50
			it that they just kinda left free for
		
00:18:50 --> 00:18:51
			for the people making the tawaf.
		
00:18:52 --> 00:18:54
			And then they put a little they put
		
00:18:54 --> 00:18:55
			a little barrier. Then they made the nia
		
00:18:55 --> 00:18:57
			of of that area
		
00:18:57 --> 00:18:59
			that that it should be a masjid on
		
00:18:59 --> 00:19:00
			top of because before, only the Kaaba is
		
00:19:00 --> 00:19:02
			technically considered a masjid.
		
00:19:02 --> 00:19:04
			Then they made the niya, this whole place
		
00:19:04 --> 00:19:05
			should be a masjid. That it's walked from
		
00:19:06 --> 00:19:07
			that all the ham and masjid, the woman
		
00:19:07 --> 00:19:09
			and hayb cannot come in this area. You
		
00:19:09 --> 00:19:11
			cannot bring a kafir into this area according
		
00:19:11 --> 00:19:12
			to some of the madahib,
		
00:19:13 --> 00:19:15
			etcetera etcetera. And so they made the nia
		
00:19:15 --> 00:19:18
			of Masjid around that area. And then the
		
00:19:18 --> 00:19:19
			said, Omar said,
		
00:19:20 --> 00:19:22
			during their reigns, what they would do is
		
00:19:22 --> 00:19:24
			because there's more and more people coming for
		
00:19:24 --> 00:19:25
			Hajj, they would purchase the
		
00:19:26 --> 00:19:28
			the, houses around and then just demolish them
		
00:19:28 --> 00:19:30
			and then move the barrier out further to
		
00:19:30 --> 00:19:33
			accommodate more more people who are going to
		
00:19:33 --> 00:19:34
			worship there and whatever.
		
00:19:36 --> 00:19:38
			The question comes because we're talking about that
		
00:19:38 --> 00:19:39
			he was sitting in the,
		
00:19:41 --> 00:19:42
			in the
		
00:19:43 --> 00:19:45
			the the the courtyard around the Kaaba. The
		
00:19:45 --> 00:19:46
			question then comes, there's a hadith of the
		
00:19:46 --> 00:19:47
			prophet
		
00:19:48 --> 00:19:49
			that whoever prays
		
00:19:49 --> 00:19:52
			whoever prays in the Al Masjid Al Haram,
		
00:19:53 --> 00:19:55
			they'll receive, you know, this many thousands of
		
00:19:55 --> 00:19:58
			times, the reward of a regular prayer.
		
00:19:59 --> 00:20:00
			What does it mean?
		
00:20:00 --> 00:20:02
			Because the nia of the waqf of the
		
00:20:02 --> 00:20:02
			masjid
		
00:20:03 --> 00:20:04
			was not,
		
00:20:05 --> 00:20:05
			was not,
		
00:20:06 --> 00:20:08
			you know, it wasn't really there. It was
		
00:20:08 --> 00:20:10
			just a Kaaba and there's a courtyard around
		
00:20:10 --> 00:20:11
			it. They made the nia of the Masjid
		
00:20:11 --> 00:20:12
			much later. Right?
		
00:20:13 --> 00:20:14
			So there are some people who say, no.
		
00:20:14 --> 00:20:16
			It's that that masjid that's meant by this.
		
00:20:17 --> 00:20:20
			But, Khalil, Sidi Khalil in his,
		
00:20:20 --> 00:20:21
			in his,
		
00:20:22 --> 00:20:25
			book on monastic, not in his Muqtasir, which
		
00:20:25 --> 00:20:27
			is like his more most famous book by
		
00:20:27 --> 00:20:29
			far, but in his book on the monastic
		
00:20:29 --> 00:20:30
			on the rights of pilgrimage,
		
00:20:31 --> 00:20:33
			he gives the opinion that it's it's the
		
00:20:33 --> 00:20:34
			entire Haram.
		
00:20:35 --> 00:20:37
			Because that's what that's what the master of
		
00:20:37 --> 00:20:39
			the Haram is. The Kaaba is the Kaaba
		
00:20:39 --> 00:20:42
			and then the next sacred boundary that was
		
00:20:42 --> 00:20:43
			understood to exist was
		
00:20:44 --> 00:20:46
			the the Haram, the entire Haram all around.
		
00:20:46 --> 00:20:48
			Which means a couple of things. Which means
		
00:20:48 --> 00:20:50
			that you, you know, you get all the
		
00:20:50 --> 00:20:51
			reward even if you pray in your hotel.
		
00:20:51 --> 00:20:53
			Score. Right? You don't have to walk all
		
00:20:53 --> 00:20:55
			the way to the Masjid Al Haram. Even
		
00:20:55 --> 00:20:57
			though there's more reward of going to the
		
00:20:57 --> 00:20:59
			Masjid Al Haram because it's necessarily known that
		
00:20:59 --> 00:21:01
			praying in the in an in any Masjid
		
00:21:01 --> 00:21:03
			is more better than praying outside of a
		
00:21:03 --> 00:21:03
			Masjid.
		
00:21:04 --> 00:21:06
			And, the closer you are to the Kaaba,
		
00:21:06 --> 00:21:08
			the the more you receive from its tajalliat
		
00:21:08 --> 00:21:10
			and its anwar and from its rahmat and
		
00:21:10 --> 00:21:11
			barakat,
		
00:21:12 --> 00:21:14
			which is great. Right? But you're like, yeah.
		
00:21:14 --> 00:21:16
			Score. You know, I water slept through the
		
00:21:16 --> 00:21:18
			thing. Now I'm gonna pray out in my
		
00:21:18 --> 00:21:20
			hotel room and I get alzajir. Right?
		
00:21:21 --> 00:21:22
			Well, kind of.
		
00:21:24 --> 00:21:26
			Score in the sense that this is this
		
00:21:26 --> 00:21:28
			is wonderful. It's wonderful news. You're receiving all
		
00:21:28 --> 00:21:29
			this reward
		
00:21:30 --> 00:21:32
			Problem is that the that that
		
00:21:33 --> 00:21:34
			the reward you get for being in that
		
00:21:34 --> 00:21:36
			place for doing good things,
		
00:21:36 --> 00:21:38
			also the flip side of it is the
		
00:21:38 --> 00:21:39
			sin you receive for a sin is so
		
00:21:39 --> 00:21:41
			much that much moral as well because you're
		
00:21:41 --> 00:21:42
			not
		
00:21:42 --> 00:21:43
			desecrating and defiling
		
00:21:45 --> 00:21:47
			that that which was meant to be sacred
		
00:21:47 --> 00:21:47
			and pure.
		
00:21:49 --> 00:21:50
			So don't go to Maqamukarama
		
00:21:52 --> 00:21:54
			and watch TV in your hotel
		
00:21:54 --> 00:21:56
			and sure as * don't go to Madinah
		
00:21:56 --> 00:21:58
			Munawala and watch TV in your hotel room.
		
00:21:58 --> 00:22:01
			Someone's like, woah, Sheikh, I was just watching
		
00:22:01 --> 00:22:01
			the news.
		
00:22:03 --> 00:22:05
			The woman who are who's presenting the news,
		
00:22:05 --> 00:22:07
			her hair is uncovered and you're looking at
		
00:22:07 --> 00:22:10
			her her aura. Right? Or, you know, the
		
00:22:10 --> 00:22:12
			the they're, you know, the men there, you're
		
00:22:12 --> 00:22:14
			looking at their aura. If you're a woman,
		
00:22:14 --> 00:22:15
			you know, they have a sports report or
		
00:22:15 --> 00:22:17
			whatever dude, a soccer player running across the
		
00:22:17 --> 00:22:19
			Fiztaf al HaSheikh. You you know, are you
		
00:22:19 --> 00:22:21
			really that extreme? I'm like, look.
		
00:22:21 --> 00:22:24
			I'm not, you know, claiming I'm like a
		
00:22:24 --> 00:22:26
			pious person. Those who know me very well
		
00:22:26 --> 00:22:28
			will probably have a lot of things to
		
00:22:28 --> 00:22:30
			say on this topic. What I'm saying is
		
00:22:30 --> 00:22:30
			that
		
00:22:31 --> 00:22:33
			those things that may slip by where you
		
00:22:33 --> 00:22:35
			are, even though I'm not endorsing them slipping
		
00:22:35 --> 00:22:38
			by, even practically those things that may slip
		
00:22:38 --> 00:22:39
			by in your
		
00:22:39 --> 00:22:41
			when you're in, like, you know, Lombard,
		
00:22:42 --> 00:22:42
			Lombard,
		
00:22:43 --> 00:22:44
			Radford.
		
00:22:44 --> 00:22:45
			Right?
		
00:22:46 --> 00:22:47
			Don't do that stuff over there when you
		
00:22:47 --> 00:22:49
			go to those places. Those are sacred and
		
00:22:49 --> 00:22:50
			holy places.
		
00:22:51 --> 00:22:53
			Right? Stay for a couple of days and
		
00:22:53 --> 00:22:55
			go home if you can't deal with it.
		
00:22:55 --> 00:22:57
			Right? Don't watch no TV. Don't walk or
		
00:22:57 --> 00:22:59
			don't sit in the mall and, like,
		
00:23:00 --> 00:23:02
			you know, look at all the girls from
		
00:23:02 --> 00:23:03
			all the nations of the earth that came
		
00:23:03 --> 00:23:05
			to perform Hajj and Umrah and be like,
		
00:23:05 --> 00:23:07
			oh, look. It's so spiritual over here
		
00:23:08 --> 00:23:10
			and this and that. This type of normal
		
00:23:10 --> 00:23:11
			stuff that people do,
		
00:23:12 --> 00:23:15
			it's probably not spirit it's definitely not spiritually
		
00:23:15 --> 00:23:16
			helping you out where you are in the
		
00:23:16 --> 00:23:18
			first place. If you're gonna do that stuff,
		
00:23:18 --> 00:23:20
			don't go to the Haram Sharif and do
		
00:23:20 --> 00:23:21
			it.
		
00:23:21 --> 00:23:23
			That's not the place that that's, like, not
		
00:23:23 --> 00:23:24
			the place to do it. It doesn't mean
		
00:23:24 --> 00:23:26
			it's okay that there's another place that is
		
00:23:26 --> 00:23:28
			appropriate to do it, but, like, just don't
		
00:23:28 --> 00:23:30
			don't go there. You know? It's not it's
		
00:23:30 --> 00:23:31
			not good. It's just, you know, if you're
		
00:23:31 --> 00:23:32
			gonna
		
00:23:32 --> 00:23:34
			common sense dictates to a man you shouldn't
		
00:23:34 --> 00:23:35
			smoke weed.
		
00:23:36 --> 00:23:38
			Slightly less common sense dictates if you're gonna
		
00:23:38 --> 00:23:39
			do it, don't do it in the masjid.
		
00:23:40 --> 00:23:41
			Right?
		
00:23:41 --> 00:23:43
			And slightly less than that dictates if you're
		
00:23:43 --> 00:23:45
			gonna you know, just don't go to that
		
00:23:45 --> 00:23:47
			masjid. Don't go to Makkah and Madinah and
		
00:23:47 --> 00:23:47
			do it. Okay?
		
00:23:48 --> 00:23:50
			And that's you know, nobody and the rest
		
00:23:50 --> 00:23:52
			of it, nobody's perfect. Everybody has their faults.
		
00:23:52 --> 00:23:54
			Allah Ta' cover all of our faults and
		
00:23:54 --> 00:23:55
			protect us and give us a tawfiq to
		
00:23:55 --> 00:23:58
			change. Change what we can change and whatever
		
00:23:58 --> 00:23:59
			we can't change just to forgive that anyway
		
00:23:59 --> 00:24:00
			because it's But,
		
00:24:02 --> 00:24:03
			this is this is I want you to
		
00:24:03 --> 00:24:05
			understand. Right? This is why do you why
		
00:24:05 --> 00:24:07
			do you think this hadith is mentioned particularly?
		
00:24:08 --> 00:24:10
			Right? Ithiba is something they knew was suboptimal.
		
00:24:12 --> 00:24:14
			Right? But they said Rasoolullah sallallahu alaihi wa
		
00:24:14 --> 00:24:15
			sallam was doing it in the in the
		
00:24:15 --> 00:24:16
			Kaaba.
		
00:24:16 --> 00:24:19
			So by this hadith, what what is the
		
00:24:19 --> 00:24:20
			narrator trying to convey?
		
00:24:21 --> 00:24:23
			He's trying to convey that there's nothing wrong
		
00:24:23 --> 00:24:24
			in it in and of itself.
		
00:24:24 --> 00:24:26
			The issue is just as long that you
		
00:24:26 --> 00:24:27
			just don't show your aura and obviously
		
00:24:28 --> 00:24:30
			isn't doing it. So if he would do
		
00:24:30 --> 00:24:32
			it in the courtyard outside the Kaaba, and
		
00:24:32 --> 00:24:34
			by here the courtyard, we're talking about the
		
00:24:34 --> 00:24:35
			entire Haram.
		
00:24:36 --> 00:24:38
			The closer you are, the more intense it
		
00:24:38 --> 00:24:40
			is, of course, but it means the entire
		
00:24:40 --> 00:24:43
			Haram that surrounds the that surrounds the,
		
00:24:43 --> 00:24:45
			the the sacred city of Makkahmurmur.
		
00:24:46 --> 00:24:46
			Okay?
		
00:24:47 --> 00:24:49
			That anywhere you are in the haram, you
		
00:24:49 --> 00:24:52
			know, that that this this like that that
		
00:24:52 --> 00:24:54
			it's okay. You can do ikhtaba over there
		
00:24:54 --> 00:24:56
			because something that they would have like let
		
00:24:56 --> 00:24:58
			slide past somewhere else,
		
00:24:58 --> 00:25:00
			they they wouldn't have let it slide past
		
00:25:00 --> 00:25:02
			there. The fact that Rasoolullah SAWSAWN did it
		
00:25:02 --> 00:25:03
			means that it's not
		
00:25:04 --> 00:25:05
			it's not it's not in and of itself
		
00:25:05 --> 00:25:07
			a bad thing. The issue is just the
		
00:25:07 --> 00:25:10
			the possibility of showing aura. It's not it's
		
00:25:10 --> 00:25:11
			not that thing. Allahu ta'ala take all of
		
00:25:11 --> 00:25:13
			us inshallah again and again,
		
00:25:14 --> 00:25:16
			to visit his sacred house and visit the
		
00:25:16 --> 00:25:20
			the the the the court of his Rasul
		
00:25:20 --> 00:25:23
			salallahu alaihi wa sallam which is the the
		
00:25:23 --> 00:25:25
			the fakhar and the the pride of both
		
00:25:25 --> 00:25:26
			harams
		
00:25:26 --> 00:25:29
			and which is the the place where Rasul
		
00:25:29 --> 00:25:30
			sallallahu alaihi wa sallam told us is a
		
00:25:30 --> 00:25:32
			part of Jannah and which is a place
		
00:25:32 --> 00:25:34
			that has more honor and is more sacred
		
00:25:34 --> 00:25:36
			than the the arshah of Allah Subhanahu Wa
		
00:25:36 --> 00:25:38
			Ta'ala and which is a place that Allah
		
00:25:38 --> 00:25:39
			Ta'ala from his father, inshaAllah, take all of
		
00:25:39 --> 00:25:42
			us inshaAllah. Even even you guys. Aisha, even
		
00:25:42 --> 00:25:42
			you.
		
00:25:43 --> 00:25:44
			Say, Amin.
		
00:25:45 --> 00:25:46
			Say, Amin, buddy.
		
00:25:46 --> 00:25:47
			Good.
		
00:26:27 --> 00:26:27
			Say
		
00:26:30 --> 00:26:31
			the been to Makarama.
		
00:26:32 --> 00:26:34
			She said, I saw that prophet sallallahu alaihi
		
00:26:34 --> 00:26:36
			wa sallam sitting on Khurfusa. He said, Khurfusa
		
00:26:36 --> 00:26:38
			and Tarabu are the same thing. Sorry.
		
00:26:39 --> 00:26:41
			Are the same thing, which is to sit
		
00:26:41 --> 00:26:42
			again on your backside with your legs up
		
00:26:42 --> 00:26:44
			and with with your arms around your legs.
		
00:26:44 --> 00:26:46
			So she said, when I saw,
		
00:26:48 --> 00:26:48
			sitting
		
00:26:50 --> 00:26:51
			there,
		
00:26:51 --> 00:26:54
			with so much awe and reverence,
		
00:26:55 --> 00:26:56
			in the way that he he's in
		
00:27:00 --> 00:27:02
			in the way that he's sitting. Right?
		
00:27:04 --> 00:27:06
			You guys are students of knowledge in Sarf.
		
00:27:06 --> 00:27:07
			Right?
		
00:27:08 --> 00:27:10
			Is the it's the way you do the
		
00:27:10 --> 00:27:12
			the the meaning of the So
		
00:27:14 --> 00:27:15
			is the way you sit.
		
00:27:16 --> 00:27:18
			Right? Is the way that you sit.
		
00:27:24 --> 00:27:26
			So when I saw how how,
		
00:27:26 --> 00:27:28
			how much an awe he was sitting in
		
00:27:28 --> 00:27:29
			the air, how much awe he was in
		
00:27:29 --> 00:27:30
			in the way he was sitting
		
00:27:31 --> 00:27:31
			in.
		
00:27:32 --> 00:27:32
			Means
		
00:27:34 --> 00:27:35
			Right? That he was
		
00:27:35 --> 00:27:37
			that that it was so much
		
00:27:38 --> 00:27:39
			he was in. It was,
		
00:27:40 --> 00:27:42
			became then a difficulty to bear.
		
00:27:42 --> 00:27:44
			That's how much awe he was sitting in,
		
00:27:44 --> 00:27:47
			in front of the Kaaba. Right? I, I
		
00:27:47 --> 00:27:49
			I took a selfie with him.
		
00:27:50 --> 00:27:52
			I took out my camera and started videoing.
		
00:27:52 --> 00:27:53
			No.
		
00:27:55 --> 00:27:56
			That's the other thing.
		
00:27:57 --> 00:27:58
			God's sakes, don't
		
00:27:58 --> 00:28:00
			be doing video and selfies and all this
		
00:28:00 --> 00:28:02
			other nonsense when you go inshallah.
		
00:28:06 --> 00:28:08
			Even if someone cared,
		
00:28:08 --> 00:28:11
			still don't do it. Trust me. Nobody cares.
		
00:28:18 --> 00:28:19
			What did she say? I saw Rasool Allah
		
00:28:19 --> 00:28:21
			Sallallahu Alaihi Wasallam?
		
00:28:21 --> 00:28:23
			She says she when he was I I
		
00:28:23 --> 00:28:25
			saw him sitting like that,
		
00:28:25 --> 00:28:26
			alaihis salam.
		
00:28:28 --> 00:28:30
			And he said that the the the the
		
00:28:31 --> 00:28:32
			the the fear
		
00:28:44 --> 00:28:47
			She said that I I I became almost,
		
00:28:47 --> 00:28:47
			like,
		
00:28:48 --> 00:28:50
			I became, like, almost frightened.
		
00:28:50 --> 00:28:51
			Like,
		
00:28:52 --> 00:28:52
			here
		
00:28:53 --> 00:28:53
			means,
		
00:28:55 --> 00:28:57
			meaning that I I almost she said, I
		
00:28:57 --> 00:28:58
			panicked,
		
00:28:58 --> 00:28:59
			from fear,
		
00:29:00 --> 00:29:03
			from a overwhelming awe of sitting seeing Rasulullah
		
00:29:03 --> 00:29:05
			Sallallahu Alaihi Wasallam sitting like that.
		
00:29:05 --> 00:29:08
			And so this is Rasulullah Sallallahu Alaihi Wasallam.
		
00:29:08 --> 00:29:09
			His is not the same everywhere he is
		
00:29:09 --> 00:29:11
			and everything he does.
		
00:29:11 --> 00:29:13
			There were times when he alaihi salam
		
00:29:14 --> 00:29:17
			would sit so calm, so nonchalant,
		
00:29:17 --> 00:29:20
			the people couldn't tell who's who. The difference
		
00:29:20 --> 00:29:21
			between him and his companions
		
00:29:23 --> 00:29:25
			But then there are those people there's couple
		
00:29:25 --> 00:29:26
			of things. One is that there are certain
		
00:29:26 --> 00:29:28
			occasions that are different than others and there
		
00:29:28 --> 00:29:29
			are certain people who know him more than
		
00:29:29 --> 00:29:31
			other people know him.
		
00:29:32 --> 00:29:34
			When their eyes are opened up to the
		
00:29:34 --> 00:29:36
			Nur because not everybody sees it. Right? This
		
00:29:36 --> 00:29:38
			is something that the the the, this is
		
00:29:38 --> 00:29:39
			the description of
		
00:29:41 --> 00:29:43
			in the in the in the scriptures that
		
00:29:43 --> 00:29:46
			came before in Isaiah that he will be,
		
00:29:46 --> 00:29:48
			the one from whom the blind eyes will
		
00:29:48 --> 00:29:50
			see and the deaf ears will hear.
		
00:29:51 --> 00:29:53
			And the the the the the closed hearts
		
00:29:53 --> 00:29:53
			will,
		
00:29:55 --> 00:29:56
			will be opened.
		
00:29:57 --> 00:29:59
			That that same Abu Jahl,
		
00:29:59 --> 00:30:00
			that same
		
00:30:01 --> 00:30:02
			that same
		
00:30:03 --> 00:30:03
			that same
		
00:30:04 --> 00:30:06
			Abu Lahab, that same all these kinda, like,
		
00:30:06 --> 00:30:07
			you know,
		
00:30:09 --> 00:30:11
			usual suspect, like hater,
		
00:30:12 --> 00:30:13
			uncles of Quraish.
		
00:30:13 --> 00:30:15
			Right? They were blind to it. They didn't
		
00:30:15 --> 00:30:16
			see it.
		
00:30:16 --> 00:30:17
			They would see a little bit of it,
		
00:30:17 --> 00:30:18
			but then they were like, no. No. No.
		
00:30:18 --> 00:30:20
			He's just the Hatima Banu Hashim. Leave him
		
00:30:20 --> 00:30:22
			you know, like, whatever. They would suppress it
		
00:30:22 --> 00:30:24
			whenever they would when it when it would
		
00:30:24 --> 00:30:25
			happen. So people would, you know, sometimes some
		
00:30:25 --> 00:30:27
			bedouin would come in from outside in the
		
00:30:27 --> 00:30:29
			Medina and, like, say something dumb to the
		
00:30:29 --> 00:30:31
			prophet or do something that's not like, you
		
00:30:31 --> 00:30:33
			know, that that has no adab. But once
		
00:30:33 --> 00:30:36
			they understood who he was, right, this would
		
00:30:36 --> 00:30:38
			happen sometimes in an instant in front of
		
00:30:38 --> 00:30:39
			people. There was
		
00:30:43 --> 00:30:44
			Abu Mahdura,
		
00:30:45 --> 00:30:47
			I forget. I I apologize.
		
00:30:47 --> 00:30:50
			But his his, narration is the narration regarding
		
00:30:50 --> 00:30:52
			the Adhan and Sahih Muslim and in the
		
00:30:52 --> 00:30:54
			Muwata of Imam Malik. He said that he
		
00:30:54 --> 00:30:55
			literally used to mock the adhan. He wasn't
		
00:30:55 --> 00:30:57
			even a Muslim. So he would hear the
		
00:30:57 --> 00:30:59
			way the adhan is called. People do that.
		
00:30:59 --> 00:31:00
			Right? They mock the adhan.
		
00:31:01 --> 00:31:02
			They'll get up and they'll start, like, you
		
00:31:02 --> 00:31:04
			know, yelling like Tarzan and they all, like,
		
00:31:04 --> 00:31:05
			laugh with each other. So he says he's
		
00:31:05 --> 00:31:07
			doing exactly like that. Right?
		
00:31:08 --> 00:31:10
			And so Rasool Allah SAW was like, one
		
00:31:10 --> 00:31:11
			day he did it. He was right behind
		
00:31:11 --> 00:31:13
			him. So he put his hand on his
		
00:31:13 --> 00:31:14
			shoulders. He said, you give the adhan really
		
00:31:14 --> 00:31:15
			well. He said, I turned around and I
		
00:31:15 --> 00:31:17
			just, like, freaked out. I I was, like,
		
00:31:18 --> 00:31:20
			overwhelmed. I couldn't he says to him, he
		
00:31:20 --> 00:31:21
			says, you do the adhan so well. Why
		
00:31:21 --> 00:31:22
			don't you say the adhan? I'll tell you
		
00:31:22 --> 00:31:24
			the words and you call it out just
		
00:31:24 --> 00:31:25
			like you're calling it out right now. So
		
00:31:25 --> 00:31:27
			he said, I just I he told me
		
00:31:27 --> 00:31:29
			the words and I I said the Adan
		
00:31:29 --> 00:31:30
			as best as I could because I was
		
00:31:30 --> 00:31:32
			so overwhelmed by by seeing him.
		
00:31:34 --> 00:31:35
			And so and then he said he said
		
00:31:35 --> 00:31:36
			the
		
00:31:37 --> 00:31:38
			and then he said, you did that good.
		
00:31:38 --> 00:31:40
			Now do it again louder. And so he
		
00:31:40 --> 00:31:42
			said, I said even louder this time. And,
		
00:31:42 --> 00:31:44
			then he said the rest of the adhan.
		
00:31:44 --> 00:31:45
			And he used to say the adhan like
		
00:31:45 --> 00:31:46
			that.
		
00:31:47 --> 00:31:49
			Right? He said, she said the not twice
		
00:31:49 --> 00:31:50
			but 4 4 times.
		
00:31:54 --> 00:31:55
			And then he say,
		
00:31:56 --> 00:31:59
			live and louder. That he gave, he became
		
00:31:59 --> 00:32:01
			after that day, he's like, okay. Just come
		
00:32:01 --> 00:32:02
			to the Masjid and give the adhan from
		
00:32:02 --> 00:32:03
			now. He just from then on until the
		
00:32:03 --> 00:32:05
			day he died, he's been given the adhan
		
00:32:05 --> 00:32:05
			basically.
		
00:32:06 --> 00:32:08
			Right? That's it. That was it. Right?
		
00:32:08 --> 00:32:10
			But the point is the point is is
		
00:32:10 --> 00:32:10
			that,
		
00:32:11 --> 00:32:13
			that happened. That was a process. He obviously
		
00:32:13 --> 00:32:15
			didn't have that. He couldn't see it from
		
00:32:15 --> 00:32:16
			before, but
		
00:32:17 --> 00:32:20
			came up on him, from from behind, put
		
00:32:20 --> 00:32:22
			his hand on on him, and he just
		
00:32:22 --> 00:32:23
			something changed in him and he all of
		
00:32:23 --> 00:32:24
			a sudden become overwhelmed.
		
00:32:25 --> 00:32:27
			Right? So this is something to understand about
		
00:32:28 --> 00:32:30
			as well that in certain contexts,
		
00:32:31 --> 00:32:34
			he was very, DL. In certain context, Allah
		
00:32:34 --> 00:32:34
			Ta'ala,
		
00:32:35 --> 00:32:37
			you know, he made him jali. He was
		
00:32:38 --> 00:32:40
			such that nobody could ignore him.
		
00:32:41 --> 00:32:43
			And there are some people who could see
		
00:32:43 --> 00:32:44
			it, and there are some people who couldn't
		
00:32:44 --> 00:32:45
			see it.
		
00:32:45 --> 00:32:47
			Some people who could see it and some
		
00:32:47 --> 00:32:48
			people who couldn't see it. So it changes
		
00:32:48 --> 00:32:50
			from time to time and from from place
		
00:32:50 --> 00:32:52
			to place. But she came up on on
		
00:32:53 --> 00:32:54
			sitting like that,
		
00:32:55 --> 00:32:56
			and,
		
00:32:56 --> 00:32:58
			she saw him And all of a sudden,
		
00:32:59 --> 00:33:02
			from from fear, she was she she, she,
		
00:33:03 --> 00:33:05
			panicked from fear when she saw him sitting
		
00:33:05 --> 00:33:06
			like that. It wasn't that she was afraid
		
00:33:06 --> 00:33:08
			something was gonna happen to her, but just
		
00:33:08 --> 00:33:10
			the whole experience overwhelmed her so much that
		
00:33:10 --> 00:33:11
			it was almost scary.
		
00:33:53 --> 00:33:54
			May Allah be pleased with him.
		
00:33:59 --> 00:34:02
			He's from Banu Sateef, which is the
		
00:34:08 --> 00:34:10
			with you from from Banu Saqif, which is,
		
00:34:10 --> 00:34:12
			the tribe, that inhabited
		
00:34:17 --> 00:34:18
			inhabited 5.
		
00:34:23 --> 00:34:23
			I
		
00:34:25 --> 00:34:26
			said that he was a refugee, but he
		
00:34:26 --> 00:34:27
			had killed
		
00:34:28 --> 00:34:31
			he had killed somebody from his people,
		
00:34:31 --> 00:34:34
			and he fled from them. And then he's
		
00:34:34 --> 00:34:36
			he went to and saw the prophet
		
00:34:38 --> 00:34:40
			and he accepted Islam. He took, he took
		
00:34:41 --> 00:34:41
			with him,
		
00:34:43 --> 00:34:45
			at the,
		
00:34:46 --> 00:34:47
			which is the,
		
00:34:50 --> 00:34:50
			which is,
		
00:34:51 --> 00:34:52
			the that they took,
		
00:34:54 --> 00:34:56
			the one of the that the prophet
		
00:34:58 --> 00:34:58
			took with him.
		
00:34:59 --> 00:35:02
			And this is, this is also something very,
		
00:35:03 --> 00:35:04
			you know, very,
		
00:35:05 --> 00:35:06
			very moving to note that
		
00:35:07 --> 00:35:09
			the deen Allah ta'ala, this is deen is
		
00:35:09 --> 00:35:11
			a a place of refuge for people.
		
00:35:12 --> 00:35:13
			And the deen is,
		
00:35:14 --> 00:35:17
			something that it's a gift that gives to
		
00:35:17 --> 00:35:18
			people who really don't deserve it,
		
00:35:19 --> 00:35:21
			and all of us don't deserve it. And
		
00:35:21 --> 00:35:23
			sometimes you see in the example of the
		
00:35:23 --> 00:35:24
			people who came to the
		
00:35:25 --> 00:35:25
			how
		
00:35:26 --> 00:35:28
			how much how much karam Allah gave to
		
00:35:28 --> 00:35:29
			people
		
00:35:29 --> 00:35:32
			despite how strange the circumstances that he's running
		
00:35:32 --> 00:35:33
			away from killing somebody,
		
00:35:34 --> 00:35:37
			for murder. He's he's basically running for
		
00:35:38 --> 00:35:38
			refuge.
		
00:35:39 --> 00:35:40
			Okay?
		
00:35:40 --> 00:35:42
			This is part of the this is part
		
00:35:42 --> 00:35:44
			of the tradition, prophetic tradition.
		
00:35:44 --> 00:35:46
			Not just in Islam, but it's a part
		
00:35:46 --> 00:35:48
			of the prophetic tradition in general.
		
00:35:48 --> 00:35:50
			That if someone comes for sanctuary, they they
		
00:35:50 --> 00:35:52
			call it sanctuary, that you don't be a
		
00:35:52 --> 00:35:52
			snitch.
		
00:35:55 --> 00:35:56
			You understand what I'm saying?
		
00:35:58 --> 00:36:00
			If someone comes to you and you suspect
		
00:36:00 --> 00:36:01
			whatever,
		
00:36:03 --> 00:36:04
			that you don't go out of your way
		
00:36:04 --> 00:36:05
			to turn them in,
		
00:36:07 --> 00:36:09
			unless, you know, you're then asked later on
		
00:36:09 --> 00:36:12
			by the author the legitimate authorities or whatever,
		
00:36:12 --> 00:36:14
			then when you're when you're forced to by
		
00:36:14 --> 00:36:15
			law or whatever, then you tell the truth
		
00:36:15 --> 00:36:17
			and you whatever. But if someone comes to
		
00:36:17 --> 00:36:19
			you in a point of desperation,
		
00:36:19 --> 00:36:20
			you know, you don't you don't you don't
		
00:36:20 --> 00:36:22
			you don't knock them out or you don't
		
00:36:22 --> 00:36:24
			snitch them out. Rather, you use that occasion
		
00:36:24 --> 00:36:27
			as an occasion to to to tell them
		
00:36:27 --> 00:36:28
			some good part of the deen and tell
		
00:36:28 --> 00:36:29
			them how to better themselves.
		
00:36:30 --> 00:36:32
			And I've seen this happen to this day.
		
00:36:32 --> 00:36:34
			There are criminals in Armadais, both in the
		
00:36:34 --> 00:36:36
			subcontinent and in Mauritania and all of these
		
00:36:36 --> 00:36:38
			different places. There you can tell this guy
		
00:36:38 --> 00:36:40
			is not a student of knowledge.
		
00:36:40 --> 00:36:42
			Dude, some of them don't even, like, go
		
00:36:42 --> 00:36:44
			to Darce properly. They don't comport themselves like
		
00:36:44 --> 00:36:46
			pious people much less like students of knowledge
		
00:36:46 --> 00:36:48
			and the know about it. We're like, we
		
00:36:48 --> 00:36:49
			go to the teacher and be like, you
		
00:36:49 --> 00:36:52
			need to kick this guy out of just
		
00:36:52 --> 00:36:53
			have supper with him. He's a student of
		
00:36:53 --> 00:36:54
			knowledge. They know they're not a student of
		
00:36:54 --> 00:36:57
			knowledge. What happens, those guys after some time,
		
00:36:57 --> 00:36:59
			some of them after years, some of them
		
00:36:59 --> 00:37:01
			sit in the and just eat food for
		
00:37:01 --> 00:37:01
			free.
		
00:37:02 --> 00:37:04
			And they know the cops are not gonna
		
00:37:04 --> 00:37:06
			come because it's a it's it's a it's
		
00:37:06 --> 00:37:08
			an understanding they have in those places. Right?
		
00:37:08 --> 00:37:09
			The cops are not gonna come busting through
		
00:37:09 --> 00:37:12
			the madrasa and, like, looking for people. They
		
00:37:12 --> 00:37:14
			do that now at the behest of foreign
		
00:37:14 --> 00:37:14
			governments.
		
00:37:16 --> 00:37:17
			Originally, they didn't do that because imagine there's
		
00:37:17 --> 00:37:19
			a criminal in there. What is he gonna
		
00:37:19 --> 00:37:21
			be doing? Is he gonna harm anybody else
		
00:37:21 --> 00:37:22
			when he's in the mother's house? He's not
		
00:37:22 --> 00:37:23
			gonna go rob a liquor store and then
		
00:37:23 --> 00:37:25
			come back from Maghrib. Right? He's gonna be
		
00:37:25 --> 00:37:27
			reading the Quran. He's gonna be reading Hadith.
		
00:37:28 --> 00:37:30
			Right? The idea the whole idea with with
		
00:37:30 --> 00:37:32
			jail. Right? Why do they call it the
		
00:37:32 --> 00:37:34
			pen, the state pen, the penitentiary? You're supposed
		
00:37:34 --> 00:37:36
			to go there and, you know, you're supposed
		
00:37:36 --> 00:37:38
			to think about what you did. You're supposed
		
00:37:38 --> 00:37:39
			to make penance for what you did. You're
		
00:37:39 --> 00:37:41
			supposed to be reformed and come out. The
		
00:37:41 --> 00:37:42
			idea is it's not a punishment.
		
00:37:43 --> 00:37:46
			Right? Even in our Sharia, you cannot punish
		
00:37:46 --> 00:37:48
			someone for something in this world. The violation
		
00:37:48 --> 00:37:50
			is against Allah. He's the only one who
		
00:37:50 --> 00:37:51
			can punish for it.
		
00:37:52 --> 00:37:54
			And by punishing somebody, you're not bringing back
		
00:37:54 --> 00:37:57
			like anything. If someone killed your relative, what?
		
00:37:57 --> 00:37:58
			You killed the guy. What is it gonna
		
00:37:58 --> 00:38:00
			bring your relative back? It's not impossible to
		
00:38:00 --> 00:38:01
			restore,
		
00:38:01 --> 00:38:04
			you know, restore the what whatever is lost
		
00:38:04 --> 00:38:05
			from the crime in this world. That's why
		
00:38:05 --> 00:38:06
			a lot of people are against the death
		
00:38:06 --> 00:38:08
			penalty. They're like, what's the point? Something bad
		
00:38:08 --> 00:38:10
			happened, now you're gonna do another bad thing.
		
00:38:10 --> 00:38:14
			And I I I completely from a perspective,
		
00:38:14 --> 00:38:16
			we agree with that part of the argument.
		
00:38:17 --> 00:38:19
			But the reason that we have and we
		
00:38:19 --> 00:38:21
			have capital punishment is that they're revealed from
		
00:38:21 --> 00:38:21
			revelation.
		
00:38:22 --> 00:38:25
			Otherwise, that part of the argument is completely
		
00:38:25 --> 00:38:26
			makes complete sense.
		
00:38:26 --> 00:38:27
			And,
		
00:38:28 --> 00:38:29
			you know, the the reason we have laws
		
00:38:29 --> 00:38:31
			in this world is just to prevent things
		
00:38:31 --> 00:38:33
			from becoming chaos because the laws are zajar.
		
00:38:33 --> 00:38:34
			They're
		
00:38:35 --> 00:38:37
			they're a deterrent for people committing crimes and
		
00:38:37 --> 00:38:39
			just making life just total * for everybody.
		
00:38:39 --> 00:38:42
			Otherwise, the the only person who can forgive
		
00:38:42 --> 00:38:43
			is the one that you made the crime
		
00:38:43 --> 00:38:44
			against in the 1st place. The only one
		
00:38:44 --> 00:38:45
			who can punish is the one who had
		
00:38:45 --> 00:38:46
			the right to make the rule in the
		
00:38:46 --> 00:38:48
			1st place which is Allah ta'ala.
		
00:38:49 --> 00:38:50
			So,
		
00:38:50 --> 00:38:52
			you have this you have this idea that
		
00:38:52 --> 00:38:54
			that that, you know, like, if the dude's
		
00:38:54 --> 00:38:55
			in the madras and he's sitting with the
		
00:38:55 --> 00:38:57
			mashaikh and the mashaikh say we'll take care
		
00:38:57 --> 00:38:58
			of him, you know.
		
00:38:58 --> 00:39:00
			As long as he's praying 5 times a
		
00:39:00 --> 00:39:01
			day, he becomes a half of the Quran,
		
00:39:01 --> 00:39:03
			he this and that. They they they'll they'll,
		
00:39:03 --> 00:39:05
			like, let off on him. Even I think
		
00:39:05 --> 00:39:07
			even to to this day in Saudi Arabia,
		
00:39:07 --> 00:39:08
			almost most crimes,
		
00:39:08 --> 00:39:10
			if you, if you're in jail, if you
		
00:39:10 --> 00:39:12
			memorize the Quran, the government will let you
		
00:39:12 --> 00:39:13
			out.
		
00:39:14 --> 00:39:15
			The government will let you out. I'm sure
		
00:39:15 --> 00:39:17
			there's some people they don't they don't extend
		
00:39:17 --> 00:39:18
			that courtesy to. But,
		
00:39:19 --> 00:39:21
			most crimes, they'll they'll do that, you know.
		
00:39:21 --> 00:39:23
			And it's not to endorse one government or
		
00:39:23 --> 00:39:25
			say bad about government, but that's one good
		
00:39:25 --> 00:39:27
			thing I think that they do. Because the
		
00:39:27 --> 00:39:29
			idea is if you're gonna sit there and
		
00:39:29 --> 00:39:31
			memorize, you know, the Quran day in and
		
00:39:31 --> 00:39:32
			day out for the for, like, 2, 3
		
00:39:32 --> 00:39:34
			years. It makes it very difficult to then
		
00:39:34 --> 00:39:35
			go and, like, you know,
		
00:39:36 --> 00:39:38
			I don't know, like, jack someone's cell cell
		
00:39:38 --> 00:39:40
			phone at gunpoint or whatever afterward,
		
00:39:40 --> 00:39:43
			or at least one would hope. So,
		
00:39:44 --> 00:39:45
			so this this,
		
00:39:46 --> 00:39:47
			Shared bin swayed,
		
00:39:48 --> 00:39:48
			he he,
		
00:39:49 --> 00:39:50
			came as a
		
00:39:50 --> 00:39:54
			he he fled to basically from his people,
		
00:39:54 --> 00:39:57
			and he he then meets the prophet
		
00:39:58 --> 00:40:00
			instead of whatever,
		
00:40:00 --> 00:40:02
			he uses this as an opportunity to give
		
00:40:02 --> 00:40:04
			them dua to to to change his life
		
00:40:04 --> 00:40:05
			for the better, to do something good because
		
00:40:05 --> 00:40:06
			this is not a good path that you're
		
00:40:06 --> 00:40:09
			on. Here's something better. I've seen that. I
		
00:40:09 --> 00:40:10
			actually saw I I I've seen this. I've
		
00:40:10 --> 00:40:12
			met I met a I met a brother.
		
00:40:13 --> 00:40:15
			He went to the Muslim world,
		
00:40:16 --> 00:40:17
			from a western country,
		
00:40:18 --> 00:40:19
			not any country I've I've I've ever been
		
00:40:19 --> 00:40:21
			to before, but from a western country.
		
00:40:22 --> 00:40:24
			I don't wanna name the country. Maybe he'll,
		
00:40:24 --> 00:40:25
			you know, I don't maybe someone will know
		
00:40:25 --> 00:40:27
			who it is or something, probably not. But
		
00:40:27 --> 00:40:28
			at any rate,
		
00:40:29 --> 00:40:31
			he he came to, he came to a
		
00:40:31 --> 00:40:33
			shaykh, and he stayed with him in his
		
00:40:33 --> 00:40:34
			for
		
00:40:34 --> 00:40:35
			for some months
		
00:40:35 --> 00:40:37
			making zikr and this and that and the
		
00:40:37 --> 00:40:39
			other thing. And then afterward, when, you know,
		
00:40:39 --> 00:40:41
			he reached a certain level, the sheikh says,
		
00:40:41 --> 00:40:42
			okay. Now you did a crime. You have
		
00:40:42 --> 00:40:43
			to go back and own up to it.
		
00:40:44 --> 00:40:46
			And he voluntarily went back home and surrendered
		
00:40:46 --> 00:40:48
			himself, and he I think 3 or 4
		
00:40:48 --> 00:40:50
			years, he did his jail sentence because that
		
00:40:50 --> 00:40:52
			was I mean, he did the crime, so,
		
00:40:52 --> 00:40:54
			you know, that was that that was the
		
00:40:54 --> 00:40:55
			half that he should own up to what
		
00:40:55 --> 00:40:56
			he did. You
		
00:40:56 --> 00:40:58
			know? But if you say that right away,
		
00:40:58 --> 00:41:00
			you're probably just gonna punch you in the
		
00:41:00 --> 00:41:01
			face or shoot you or whatever. Right? So
		
00:41:01 --> 00:41:03
			So the hikma is what? Is that this
		
00:41:03 --> 00:41:04
			is a way of, you know, this is
		
00:41:04 --> 00:41:06
			this is a tradition amongst our people,
		
00:41:07 --> 00:41:07
			and,
		
00:41:08 --> 00:41:09
			don't ever apply it in a way that
		
00:41:09 --> 00:41:12
			state, local, and federal regulations prohibit. Okay? Just
		
00:41:12 --> 00:41:13
			giving you that disclaimer.
		
00:41:15 --> 00:41:17
			So it's a call of Marabi Rasulullah
		
00:41:18 --> 00:41:19
			Sallallahu
		
00:41:19 --> 00:41:21
			Alaihi Wasallam, He passed by me, and I
		
00:41:21 --> 00:41:23
			was sitting like this.
		
00:41:23 --> 00:41:25
			I had put my, left hand
		
00:41:26 --> 00:41:28
			behind my back, and
		
00:41:28 --> 00:41:29
			I was
		
00:41:30 --> 00:41:32
			behind my my backside, and I was sitting
		
00:41:32 --> 00:41:33
			on that that backside.
		
00:41:34 --> 00:41:34
			And,
		
00:41:35 --> 00:41:37
			he says, do you sit the, the the
		
00:41:37 --> 00:41:41
			sitting of those who are angry with?
		
00:41:46 --> 00:41:48
			So this is this is, this is a
		
00:41:49 --> 00:41:51
			there's a prohibition to sit on your hands,
		
00:41:51 --> 00:41:52
			like that.
		
00:41:54 --> 00:41:55
			Sitting back like this like that?
		
00:41:56 --> 00:41:57
			No. Yeah.
		
00:42:02 --> 00:42:04
			Yeah. So let's see what they what they
		
00:42:04 --> 00:42:05
			say in the. Right? It says,
		
00:42:51 --> 00:42:52
			So
		
00:42:52 --> 00:42:54
			so don't don't don't sit on your hands.
		
00:42:57 --> 00:42:58
			Let's see how much.
		
00:42:59 --> 00:43:00
			I think that's enough inshallah for today.