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

Hamzah Wald Maqbul
AI: Summary ©
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: Transcript ©
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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

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lean against the wall than it is to

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lean against the wall.

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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

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there's reasons for them. And many of them

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culturally, we may not we they may not

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be, like, valid anymore in the culture that

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we live in. Although it is important to

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understand not necessarily what the adab is but

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what the concept behind the adab was. So

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Rasulullah Sallallahu Alaihi wa sallam, he used to

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sit in he used to sit in the

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masjid

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cross legged. It means it's not that big

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of a deal.

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There's not it's not that big of a

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deal to sit cross legged. Someone wants to

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really show a whole lot of adab or

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whatever, they're in a context, they can sit

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like that, but they shouldn't judge one another

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and things like that. So, so the chairs

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thing the chairs thing is brought up in

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the context of the prayer, the salat. If

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you can sit on the floor, don't sit

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in a chair. And having a whole bunch

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of people sitting in chairs in the masjid,

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it does create like an attitude difference eventually.

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And so I I, you know, I think

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that those elders who have to sit in

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the chairs,

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there's no no judgment or no no negative

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anything about that. For you guys, like, for

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example, for us, like, if I have, you

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know, a a ACL

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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

00:12:30 --> 00:12:32

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

00:13:00 --> 00:13:02

his on his backside

00:13:02 --> 00:13:04

with his knees up and then with his

00:13:04 --> 00:13:05

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,

00:13:17 --> 00:13:19

your your knees are your legs are crossed,

00:13:19 --> 00:13:21

your 2 knees are up, and your arms

00:13:21 --> 00:13:22

are hugging around your legs.

00:13:23 --> 00:13:26

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

00:14:15 --> 00:14:17

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,

00:14:22 --> 00:14:24

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

00:14:29 --> 00:14:30

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.

00:16:10 --> 00:16:12

And then there were some some area that

00:16:12 --> 00:16:14

was free and clear around it, and then

00:16:14 --> 00:16:16

people started building their houses outside.

00:16:17 --> 00:16:19

During the reign of the Khalafar Rashidun, they

00:16:19 --> 00:16:21

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

00:16:26 --> 00:16:28

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,

00:16:34 --> 00:16:36

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.

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