Hamzah Wald Maqbul – Riyd alSlihn Mistake Correction Khatm alNubuwwah.mp4
AI: Summary ©
The history of the century's transmission of material and the importance of writing a Quran in a written form for transmission are emphasized, along with protecting Islam and not making statements about it. The media's portrayal of the situation and the "weird beasts" of the Muslim community are also criticized. The importance of showing pride in one's actions and not being too dependent on others is emphasized, as well as the need for showing up at mass protests to protest against actions by the Muslim community. mass protests are emphasized as a way to protest against actions by the Muslim community.
AI: Summary ©
So there's a hadith that we read the
last time we had, which which was 3
weeks ago,
that
I don't I don't think I translated it
properly, so we'll
just go over it again inshallah before going,
before going on with the dars.
So this is a hadith, interesting hadith narrated
by by.
And he is from the later generation of
the like we, said last time we had
Darce. And so he says that,
my father who used to be a companion
of Abu Darda
Again, Abu Darda is one of the 4
from the Ansar,
Radiallahu and whom who who were the,
authorized Quran teachers.
If you wanted to learn the Quran,
you didn't go to the Rasulullah Sallallahu Alaihi
Wasallam,
you went to one of these people. There's
a hadith of the prophet
that there are different hadiths that that talk
about who the father of Quran and the
Quran of Quran were.
So there are a number of hadith in
which it's mentioned 4 people were the of
the Quran.
And,
the the the 4 are different. You know?
So in one of the hadith that will
be mentioned, Saidna,
Abu Hudifa and his,
Both of whom are Qarashi people. They're from
Quraish. They're from the Muhajin.
But there's a there and there's but there's
a hadith another hadith narrated by saying Anas
bin Malik
the 4 people memorize the Quran, and nobody
memorized the Quran other than the those 4.
They memorized the entire Quran. And it mentions,
it mentions in one narration,
it's mentioned,
and, Ubayd bin Kab,
and
Abu
Zayd is not a very well known Sahabi
because he passed away after the
prophet
said he passed away very soon after passed
away,
and he was, Anas bin Malik's uncle. And
Anas bin Malik said he had no he
had no near
real like, no sons and no brothers.
So he was our uncle, we were his
nephews and we inherited from him. Someone who's
in nephews inherit from them means that they
have no they have no brothers, they have
no
cousins, they have they have they're they're they're
lacking relatives, basically, because the nephews are very
low in the totem pole and for as
far as order of inheritance.
And so,
he died very soon after the prophet
died, and he didn't have anyone to teach
basically after
left the this world. So that's why he
was not so well known. But in another
narration, it's,
the name is included of Abu Darda And
so,
Hafiz bin Hajar,
who was masala, like, super master of hadith
in the Mamluk period, over a 100000 hadiths
he memorized. And he's like a computer. He's
like a machine. Like, he just like, these
are, like, little riddles. Like, how do we
figure out why is this this wait. So
he he's like a complete, like, machine who
goes through all the hadith and figures all
the stuff out and has access to all
these manuscripts and things like that. So he
finds a longer narration
in which
Anas
bin describes, Istakhar al Hayyan
al Osul Khazraj,
that the the the 2 great tribes of
Madina, Usen Khazraj,
they,
vied with each other to boast who has
more honor with one another.
Right? Fakhar is something that they did in,
in Jahiliya that they would say how great
their forefathers are, how great their tribe is.
Right? So he said in Medina, this happened
that there's a friendly competition between Oso and
Khazraj that who is, you know, who who
is better, who has a higher maqam.
So
O said, from amongst us is such a
person when he died, the throne shook.
Saad
bin And from amongst us, there's
the
the one who when he died, the angels
made his whistle.
And from amongst us, there's the there's the
one who,
Aasen, the one when he when the wanted
to desecrate his body,
the,
the the the the hornets,
warded them off because it's awesome. He killed
1 of Quresh in Badr.
So one of the and so that his
mother swore an oath that,
I'll drink wine from his skull.
And so there were some unscrupulous,
unscrupulous.
They they they they had, killed him in
battle with Shahid and and and and
and,
in the path of Allah Ta'ala, not in
battle, but as a detachment.
And so they they thought, oh, his mother,
she swore this oath, so she'll pay any
amount to have his skull so she can
fulfill her oath because the Quraysh, even in
in Kufr, were religious in fulfilling their oath.
So they tried to desecrate, decapitate the body
so that they could take the head to
to the mother and sell it to her
and make some make a quick buck. So
the hornets warded her awarded those them off
one day, and then they came back the
2nd day. They warded her those 2 off.
And then the 3rd day, they came and
they found the body was had disappeared. It
was gone. So they weren't able to decapitate
him. And then the 4th, they said that
from amongst us is the 1,
the one who's,
witness
is equal to is equal to the witness
of 2 people.
And there's this the story regarding that also,
that Rasulullah Sallallahu Alaihi Wasallam,
he had a a dispute of in a
business transaction
with, one of the Jews of Medina.
And so
the 2 of them agreed, which was a
custom of the Arabs to do stuff like
this, that they agreed that whoever the next
person who comes past
them will will make that person decide.
You know? It's a kind of fair way
of, you know, whatever that that person, whoever
they are, even if they're biased, neither party
knows who it's gonna be. So they just
attribute it to the Qadr of Allah subhanahu
wa ta'ala. So the next person who came
by with this, said, okay, I have the
dispute with this person. So here are both
sides and, give a judgment, you know. And
so
he he says, I already judge in your
favor, And
he says that he says that, no. You
have to listen to the you have to
listen to the dispute.
And, he says, well, I already I don't
believe that it's possible for you to lie.
So whatever whatever your opinion is, that's my
opinion.
So what Josema
lacked in acumen as a judge in that
moment,
because that's not
proper legal procedure.
But because of his iman and Rasulullah salallahu
alaihi wa sallam and just being straightforward about
it that I don't believe that you can
lie or that you're wrong ever. So I
already judge in your favor. Rasulullah sallallahu alaihi
wa sallam said about him that this person
has witness is equal to the witness of
2 people.
And,
so that was the the the the fahkar
of of Os.
The the honor of Os was that that
we have these people that they have such
a.
And it's interesting actually
the the
the said Abu Bakr who
during his reign
when a great number of the
when a great number of the
Quran were
shahid were martyred in the battle of Yamama
fighting against the false prophet Musailla
Matul Kaddab.
Then,
Said Abu Bakr who was
apprehensive
to compiling the Quran in a written form,
the musaf all in one place in a
written form. He said that this is a
necessity because we fear that, that if so
many Quran get, you know, pass away, then
we may the the integrity of the transmission
of the Quran may be compromised. So the
entire Quran was written but in bits and
pieces.
The objection wasn't to writing the Quran. In
fact, Rasool Allah sallallahu alaihi wa sallam had
people write the
Quran frequently during his lifetime.
But
there was no one place where it was
written
in the order of
and the order of recitation.
Even some of the Sahaba
had it written in the order of revelation,
but not in the order of recitation.
So saying Abu Bakr radiallahu anhu had an
apprehensiveness that if this was something that needed
to be done, Rasoolullah salallahu alaihi wa sallam
would have done it during his life
time, and that was his ijtihad.
But then when he saw that that there's
a chance that someone may be able to
impugn the integrity of its transmission,
His history had changed, that with the changing
of the circumstance. And so he says, okay.
Let's let's,
write it all together. And so he appointed,
Saydna Zaydab Nufabit
who was the personal secretary of Rasool Allah
sallallahu alaihi wa sallam to oversee this project.
So Sayid Abu Bakr was the patron of
the project and the the the one who
oversaw and executed the project was, Zayd bin
Thabit radiAllahu ta'ala Anhu.
So they all knew the Quran. There wasn't
a dispute regarding that. But as a process
of verification,
they wanted every ayah to be attested to
by at least 2 written copies,
that that are brought brought by upright witnesses.
So they found so they are they knew
the Quran. It's not like they're like, oh,
this is Quran too. I never heard it,
but look. You brought a written copy, so
this must be a Quran as well. They
knew the Quran. I mean, there are many
people amongst them who are and
these other people that were named and
and
who completed his
who completed his after the prophet
passed away.
And a number of other Sahaba radiallahuhan whom
completed their hifsah after Rasool Allah sallallahu alaihi
wasallam passed away. But there are a number
of hafadah and at any rate there, it
was well known how a Surah begins and
how it ends. But they wanted to have
this this on top of the the the
oral transmission, they wanted to have a written
testimony as well, 2 pieces of written testimony.
This was the Ijtihad of Sayna Zayd bin
Sabatr
So they found written testimony for all of
the ayaat except for the last 2 ayat
of, Surat Atoba.
Right? It's not like they just rolled up
and be like, oh, I have one copy
of it, and everyone's like, oh, yo. I
never heard that before. And then they're like,
oh, but it must be true. We'll trust
you. No. What it was was that they
all knew their last 2
Indeed, there has come to you a messenger
from amongst yourselves
upon whom your affair weighs heavily who's
and who
watchfully guards over you and who is with
the believers kind and merciful.
And if they, turn away, say that that
my sufficiency is Allah, there's no god except
for except for him, and I placed in
him my trust and he's the lord of
the the magnificent throne. So they all knew
these these 2 ayaat,
but there was only one copy, one written
copy that they they could find from it.
Guess who's the only one who has the
written copy?
The one that was Mashhur against amongst the
Sahaba
gathered everyone and
also a special honor that he has.
And,
so what happens is that that's that's is
like, yeah. That's what's up. We're great people
because we have this and the deen. And
so, Khazaraj then responded to them that there
are 4 there are 4 that that were
in the that memorize the entire
Quran during the life of the Rasul,
nobody memorized it except for them, and then
these four names are taken.
And,
Hafez al bin Hajar says that the 4
when it names the Madanese,
it means that these are 4 specifically from
the Ansar.
Right? The the 4 are specifically the 4
teachers from the Ansar. There were teachers from
the,
from the Muhajirun. Right? Amongst them, Abdu'l ibn
Mas'ud as well, radiAllahu anhu. There are 4
from the Muhajirun and then there are 4
from the Ansar. The Muhajirun had their own
teachers and the Ansar had their own teachers,
and all 4 were from Khazraj, and that
was the honor of the the the tribe
of Khazraj.
So I I want to bring attention a
little bit
a little bit to,
kind of a common thread that comes up
in the story again and again.
And that is what
that is that uh-uh because the munasaba bringing
up this whole all this stuff is what
Abu Darda
that he was one of the ulama from
the Sahaba radiallahu on whom and one of
the official teachers of Quran
that that the prophet sallallahu alaihi wa sallam
kept in order to teach the the Quran
to the Ansar and specifically to Muslims in
general. And then he ends up becoming the
alim sent by Sayid Omar radiAllahu anhu to
teach the deen to the people of Damascus
after it comes after under Muslim control. And
that is the issue of the
Why? Why were where where did all those
Qur'a die
fighting the battle of Yamama against who? Musa'lam
al Kaddab, the false prophet.
Now these are people, these are the cream
of the sahaba radiAllahu ta'ala anhum.
And they literally left Madinah Munawara almost without
guard
when when they went to fight Musa lama.
Right? You have to understand,
it's really interesting what happens when Rasulullah salallahu
alaihi wa sallam dies.
He had an army standing outside the outside
of Medina,
and that army was to go and fight
the Romans.
And that army at the head of the
army was who?
Was,
Osama bin Zayed.
So he's a very young and inexperienced commander,
competent but inexperienced.
He's a young commander. And the reason he
was given command of the army is because
his father, Zayd bin Haritha,
who was the adopted son of Rasulullah Sallallahu
Alaihi Wasallam in Jahilia
and very
close to Rasulullah Sallallahu Alaihi Wasallam. So much
so that Sayidna Umar alaihi alaihi wa anhu,
it was well known his opinion was that
that this person is like the like, you
know, there's a question as as to how
high his maqam is. He's either higher than
Abu Bakr or equivalent
to Abu Bakr or just after Abu Bakr.
Right? Said now Abdullah bin Omar who who
was the son of Saidna, Omar, obviously,
he,
he he was kept as the the secretary
who who is in charge of all the
paperwork and documentation, the Diwan. He was basically
the secretary to the caliphate of his father,
and so he would go through records. Said
the Umar insisted
that everything impeccable records are kept,
for everything.
And so,
what happened was he looked through the records
and he found that Osama bin Zayed has
the the the the stipend of a veteran
of Badr, which is the highest pay grade
in the in the in the caliphate.
And so but he's obviously not a veteran
of Badr. He was too young to participate
in Badr. So he brought this discrepancy to
his father and said, Nur radiallahuhanhu
says, leave this matter alone because,
Rasool Allah, sallallahuhan,
loved Osama bin Zayed more than he loved
you, and he loved his father more than
he loved your father.
So this is an indication of his maqam.
So, say, Nasayd bin Khalifa was shahid fighting
the Romans in the battle of Mu'ta 2
years earlier.
So now Osama bin Zayed, out of honor
for the Shahadah of his father and as
a custom of Rasulullah Sallallahu Alaihi Wasallam to
keep keep,
honor
in honor of position
that belongs in a people with that people.
So he named his, his son the commander,
And so if all these people are new
to Islam, realize that in the Islam hasn't
taken root in their heart yet, realize Rasool
Allah sallallahu alaihi wasallam passed away, then they're
all gonna start to rebel, which essentially is
what happens.
And so,
Rasool Allah Sallallahu Alaihi Wasallam
sent Osama bin Zayed
with his army to go and fight the
Romans, and now he passes away. And the
army is standing right outside of Medina
on the eve of, like, this huge calamity.
So what happens?
Saidna Abu Bakr,
they're like, yo, you cannot let this army
go. And if you let it go, how
you can't let let it go with such
a young and inexperienced commander. And they start
talking all of this stuff. Why? Because they're
in in
because of their their their their concern for
the, obviously. Right? Because a catastrophe at this
time can make the entire program,
get scuttled.
So they they all give all this mushroom
to say,
and
what does he do? He takes Osama bin
Zayed by the hand, puts him on his,
on his, mount, and then takes the reins
of his mount from Medina out to the
army that's standing, and he
than our ichdihadat that we do afterward.
Even though it wouldn't have been haram for
him to change, but this was his tawakkalah
and Allah Subhanahu Wa Ta'ala that he's gonna
see the the hukam of Rasulullah Sallallahu Alaihi
Wasallam done.
This is while Banu Hanifa and all these
apostates are, like, going after false prophets and
people are refusing to pay zakat and blah
blah blah, all of these different things. So
he sends them. They go fulfill their mission
and they come back. In the days that
they're gone,
there's all the men are, you know, like,
most of the majority of the fighting men
are all in this army. What did he
say? He said that all of the the
old men
and all the people left behind,
they should put on armor and arms even
if they're unable to fight and stand at
the gates, stand guard at the gates of
Medina just so the Bedouins that are looking
from far away. Because Bedouins, they're hearing and
their eyesight is much sharper than that of
of of city people to this day. If
you don't, like, grow up watching TV and,
like, playing video games,
your, senses are much sharper. So what happens?
They they are,
standing guard at the at the gates of
Madinah Munawara,
in order for the Bedouins not to bring
the Khabar to the other Arabs that that
that Medina is, undefended right now.
When the army comes back, they now start
taking mushroom. What should we do? Because we're
still exposed to the threat of the Romans,
and we're still exposed to the threat of
the people who left the dean, and we're
still exposed to the threat of the people
who are not paying zakat.
So
of the 3 of the 3, enemies, the
kind of strategic thinkers quote unquote of the
Sahaba are like, hey. Let's make peace with
the the people who are not paying Zakat.
They're still praying 5 times a day. Right?
And let's make peace with the other Arabs
so that we can fight the stronger enemy
who is from the outside.
And strategically, this makes this what did they
call it? Coalition building. Right? I'm not saying
coalition building is bad, but I'm just saying,
like, look. This is what they were saying.
It's a very common argument. K? They said,
let's make let's do some coalition building. What
does Sayinabu Bakr, Adiallahu, and Hussain?
No.
Absolutely not.
The 3 of those threats, which threat did
he find to be more
more immediate and more acute?
The people are not paying zakat.
Why? Is anyone gonna decrease from the deen
while I'm still alive?
Why? Because that's the salaf. That's the age
of the salaf. Some something that they let
slide in that in that time, it would
have slid for the entire and tell you,
nobody
would have accepted it as deen afterward.
Right? So what do they do? They go
on and and bring these people to heal.
And, when they bring them to heal,
they,
will they will
will tell them that now make toba and
as a condition of your toba for your
for for having been, you know, trying to
be slippery with with your your with Allah
to whom you owe everything and you owe
your unconditional obedience
because of having tried to negotiate with him.
Your Tawba is what? That you come now
and and show some sacrifice for the sake
of Allah to to show that your Tawba
is is correct.
And so then they go after who then
they go after the the the other Arabs
that apostate and from them is the and
and,
tolehetul Asadi who they'll they'll capture and he'll
make toba and he'll actually then participate in
the conquest of Iraq and
Aswad al Anazi from from from Yemen and
all these kind of other,
different people. It was a it was not
like they just showed up and,
like, you know, blew the trumpet and the
walls came crumbling down. These were very difficult
fights that they had.
And the the last stand that the,
Rabi'ah made against
the prophet sallallahu alaihi wasallam was at the
fortifications
of Banu Hanifa,
at their Doctor in Yamama,
and there were there were,
dozens of of of of Quran who are
who are who are,
Shahid in this battle, a very bitterly hard
fought battle, a pitched battle in which they
barely win. They turn the tides, and then
they storm the they storm the the fortifications
of Banu Hanifa and Yamama.
And in that storming, right, say, Abu Dujana,
the one that red turban,
from from Badr. Right? The turban of death
from Badr. He actually is shaheed in that
battle. He jumps the fortifications of, of,
the gates of of of of Yamama, and
he opens them from inside. And he actually
gets so he fights off people, opens the
gates, and gets away, but he trips on
his way out. And they they they they
he will he will,
accept,
Shahada in the path of Allah
because of
that. Otherwise, they don't overpower him in a
fight.
And and so what happens is then the
Muslims storm the storm the fortress
and,
imagine that. Okay? These are some Jahili Arabs.
They said that why you know, like, the
Sahaba, when they captured them, they're like, why,
why why do you even think this guy's
a a Nabi? Like, this is Rasool Allah,
sallallahu alaihi salam on one side, and then
there's this crackpot who's obviously a faker. They're
like, yeah. We don't really believe he's a
Nabi, but, you know, he's from our tribe,
so we're gonna obviously back our Nabi from
Rabi'ah rather than the Nabi from Mudar. Right?
Meaning they don't understand what deen is in
the first place. Neither when they were Muslims
nor when they apostated and joined Musa lama.
They didn't understand. You know, Musa lama, someone
asked them if you're really a nabi, make
a Quran. So he made some surahs and
they're so ridiculous. You know what? Keep your
Quran to yourself. Don't make any more Quran.
Just keep it to yourself. We'll just fight
for with with you for, you know, on
your behalf because you're our tribe. Just keep
your Quran to yourself because it's an embarrassment
in front of the Arabs. Right? So
on the one side, you have these kinda,
like,
these
in historical hindsight, like, almost worthless type people
that have no very noble
goal in their pursuit.
And they made a mockery out of the
khatman lubu of Rasulullah Sallallahu Alaihi Wasallam. And
then on the other side, you see who's
the ones who are being shahid in the
path of Allah Subhanahu Wa Ta'ala.
That, Abu Hudayfa, who is the brother of
Hind bint Utba.
Right? The the one who assassinated Saidna, Hamzah
Imagine her father or his her her his
sister
who accepts Islam later, but at the time,
what a enemy of Islam.
And and his father and his uncle and
his brother, what enemies of Islam and this
person, person, how much sacrifice he must have
made in order to accept Islam and then
make hijrah with Rasulullah
and his mola, his,
his slave who memorized the Quran and would
teach it to him. He would memorize it
first and then he would teach it to
him and out of happiness that this my
slave did that to for for me. He
freed him and said, this is my son.
He adopted him as a son. And, he
lived as a member of the family even
after the
adoption is revoked.
These are people who are, like, from the
from the first people of the that accepted
Islam, how high their maqam is. And one
might think, what a waste
that one group of people
dies because of essentially the the the the
stupidity of another group,
but they didn't see it that way. Why?
This is
the of Rasulullah
They had for it.
They had what? They had for it. Right?
They it was some part of their honor.
They're like, * no. This, you know, this
clown is going to now make a mockery
out of Nabu and make a mockery of
the deen of Islam. Last week, they're worshiping
idols, and now this guy is like a
nabi just so that he can make a
buck, quick buck or whatever. No. We don't
we don't roll like that. That's not that's
not something that they could tolerate. The khatun
nubu of of the Rasulullah was very,
something that they took very personally. In fact,
the Musaylama, he sent a message to Rasulullah
salallahu alaihi wa sallam before he died,
and 2 messengers carried that message from Musaylama,
the messenger of Allah, to Muhammad, the messenger
of Allah.
Half the earth belongs to me and half
the earth belongs to you. Meaning, I take
my have, you stay in your own half,
and just let's just, you know, you run
your fraud and I'll run mine, Basically was
the the subtext and Rasulullah
became livid. He was angry.
What was he? He was angry.
And he said to the 2 people who
brought the message, this is the Nabi of
Rahma. He says to them, if it wasn't
considered treachery to kill messengers
that are carrying messages,
right, for practical reasons, you cannot kill a
messenger no matter how bad their message is.
Otherwise, nobody will deliver messages anymore. Right? If
it wasn't considered treachery to kill a messenger,
I would have surely had the 2 of
you killed just for carrying this message. Imagine
what his anger was with the one who
the message came from.
Why? Because it's a lie against Allah Subhanahu
Wa Ta'ala and when people do stuff like
this, stupid things like this, uh-uh, it makes
everybody jaded about the idea of deen in
the first place.
And so what happens is he's angry he's
angry with them. There's actually a rewayah in
the in the, Sharqma Anil Athar
that
2 Sahaba who were present when Rasoolullah SAWSAW
said this, They saw those 2 later on
like years later
and they say, hey, you recognize these guys?
Yeah. I recognize them.
Aren't these the ones that Rasulullah
said about them? That if you weren't surely,
if you weren't messengers carrying a message and
it's a treachery to kill a messenger, I
would have had you killed for carrying this
message? He said, yes. He said that, well,
they're not carrying a message right now. They
killed the 2 of them. Right? They killed
the 2 of them. Right? Why? Because the
khatmanabu is not a joke. Now I'm not
advocating anyone do anything violent or kill people
because those are all things that are done
under the auspices of the sovereign state. You
can't just take, you know, vigilante, you can't
take things under your into your own hands.
However,
the idea is what? Is that the crime
is truly in the eyes of Allah Subhanahu
wa Ta'ala something that merits and warrants that
if not more.
And the Sahaba radiAllahu anhu took the khatman
nubu of the Rasul Sallallahu Alaihi Wasallam very
personally
and they weren't begedat about it.
They carried for the khatman nubu of Rasulullah
Right? They're not trying to make political alliance
and coalition building with
with these people.
Right? The people who lie against Allah and
his Rasul Sallallahu Alaihi Wasallam, even if they're
the only ones who have help in the
world, we don't want their help.
They definitely didn't want it. Sayyid Abu Bakr
needed their help from quote, unquote needed their
help from all, like, guniway angles.
He's like, no. I don't I don't want
their help. I don't want their help at
all. Right? And the the
the
imagine dozens of people of of her father
of the Quran in that time when there
are very few people who are her father.
Right? They were they were shahid feisabirullah,
and so they gave their life for this
thing. And so many peoples that it necessitated
doing what? It necessitated having the
the the
the the the the the mushaf,
compiled, into into into written form. So at
any rate,
that's that's the that's a
connection with the
that they defended that before they bothered defending
their their their,
borders with the Romans and before they bothered
to,
do all these other things, and it cost
them severely. It cost them dearly, and they
paid that price. And now there are people
who talk about, yes, the Ahmadiyya,
Muslim community,
First, they're not Muslims,
and whoever says they're a Muslim is not
a Muslim.
There's no khilaf about the prophet
being the the final prophet and the the
kufr of the one who doesn't accept that.
Okay?
So they're neither Ahmadiyya nor are they Muslims.
They call them so Ahmadiyya. Why? Because it's
a nis nisba to our prophet sallallahu alaihi
wa sallam.
Yeah. There will be a a Nabi come
after me who will come after me and
his name is Ahmed.
Right? The, Moana,
I believe it. He he asked Mirza,
Padiani. He asked him,
what's your proof that you're a Nabi? He
says, don't you see in the Quran? My
name comes in the Quran.
And then he says, where? He goes, the
Nabi will come after me. His name is
Ahmed. His name was Gulam Ahmed, the servant
of Ahmed, and he said he said, no.
It's Ahmed. Right? Which was who said that
Isa Alaihi Salam talking about Rasulullah
sallam. He said, this is ridiculous. He goes,
this is not a isid law of anything.
It's obviously not talking about you. It's talking
about the prophet Muhammad sallallahu alaihi sallam. He
said this type of stuffs here I can
do also. He goes, you wanna know what
my daleel is that you're not a prophet?
He goes, what? He goes, my name comes
in the Quran too. My name is Ata
Allah. Allah comes in the Quran and I'm
Allah and I say you're not my prophet.
This is ridiculous. This type of tafsir,
this is like the flimsy,
dalil and the flimsy type of proof that
you have that this is this is this
is ridiculous. And so our olema,
they they forbid people from calling them Ahmadi.
Don't make nisba to the prophet sallallahu alaihi
wa sallam to these people. They say you're
Mirzaie or Qadiani or whatever else, but you're
not a you're not you're you have nothing
to do with, say, the Nabi sallallahu alaihi
wa sallam. Anyone who says that someone who
believes that him or any other impostor is
a Nabi is a kafir, and anyone who
says there's a difference of opinion is a
kafir, and anybody who says that, that that
I don't believe that Mirza was a prophet,
but he was a a a a a
good man or a mujahide or even a
Muslim, that person is a Kafir as well
because he's universally known through his writings and
through his speech
by
an innumerable number of people corroborate this that
that the man claimed Nabuwa, That the man,
he claimed prophethood.
And,
there there's no there's no, reasonable
difference of opinion regarding,
his having claimed prophethood. So whoever whoever says
that that, that, oh, I just respect him
as this, that, and the other thing, that
person is also a kafir.
And this is this is open and shut.
This is done. This is not a, an
issue in which there's any difference of opinion.
Whoever says any difference of opinion regarding this
issue,
let them let them inshallah make toba to
Allah
before they die, lest that this be something
that cost them their iman in front of
Allah
And, you know, why is this such a
big deal? Right? Because this has happened very
recently. The Kaidani
preachers in America, they're very they've been very
active after the San Bernardino shooting. That they're
like, oh, we're the peaceful
face of Islam and we're this, that, and
the other thing. There's certain historical things about
their movement that that that that that,
this kind of,
this kind of dovetails with because they were
basically, they're quote, unquote, Nabi. He said what?
He said that the British are are, are
the legitimate rulers, and we should it's haram
to fight against them.
Right? So basically, it's just like, you know,
you you uncle Tom, your that you may
as well uncle Tom, your politics as well.
The 2 of them fit nicely together. Right?
And so and so
they, they say, oh, there's no such thing
as jihad anymore.
There's no such thing as jihad anymore, and
jihad is just from the tongue, which every
oppressor oppressor and every,
tyrant, whether he,
donned the guys of Islam or whether he
donned the guys of Kufr, would be very
happy to hear, would be very happy to
hear that there's no such thing as a
struggle. Now I'm not saying everybody who claims
they're making jihad is making jihad. There is
a good person or we should join them
or whatever. But the idea that an oppressed
person doesn't have the right to defend himself,
this is ridiculous. This is not only,
negates
negated by Islam, it's negated by a person's
humanity. Your humanity doesn't,
allow you to, accept this. You have the
right to defend yourself if you're if you're
being harmed.
Maybe physical struggle in certain situations may not
be the best way to do so. I
agree with that. But for someone to say
you don't have the right to defend yourself,
this is ridiculous. It's utterly
ridiculous, and it's against the the the the
the humanity of a human being. This is
one of the things Rasuulullah Sallallahu Alaihi Wasallam
said in his last khutbah. This is what
the most important,
but in terms of the number of people
who witnessed it, one of it was the
most important and the most prolific of his
speeches, and he said very clearly that whoever
dies
defending his,
honor dies as Shahid. Whoever dies defending his
family dies as Shahid. Whoever dies defending his
wealth dies as Shahid.
You have the right if someone is trying
to jack you as an individual, as a
qaum.
Right? You have the right to surrender. You
also have the right to defend yourself and
the nobility of the act of defending yourself
even if your life is consumed in it.
Defending yourself, your your wealth, your family, and
your honor. Any of these things, if you
die defending them, the nobility of this act
is such that Allah will consider that death
as martyrdom from you.
So nobody and nobody has the right to
take that away from anyone. And every tyrant
and every Zalim would love to have that
would love to have a a group of
sheep underneath them that that that don't believe
that. Even if you choose to surrender and
submit, you don't have the right to,
to to take that that that that option
away from someone or to look down on
that option because it's something Allah
gave. Nobility
except except for
the don't know. Right? They have they have
no idea.
So this is something that, like, you have
these Qadian preachers nowadays. They're very clever. What
what what have they been doing?
They showed up to this there's some,
you know, conference of ulama that there's some
problematic other issues regarding that was held in
Abu Dhabi. It was a very political gathering
at any rate, but
without looking into that that
aspect of it, there is a conference that
was held, somewhere in the in the, Muslim
world and all these show up And so
these Qadian preachers show up and say, look,
we were invited to this too. We're invited
to this too. See, the accept us as
Muslims or at least that we're part of
the Muslim community.
The fact of the matter is none of
them were invited as speakers. They got in
with press passes because they had a their
Qadian newspaper,
Rabua Times, and the word Rabua is just
an Arabic word. Who who is supposed to
know that this is the Qadian newspaper?
Okay? When they got in with press passes,
they said, look, we were invited to this
thing in order to propagandize amongst the Muslims
saying, oh, look, there's, like, a 100 great
ulama on this thing. And, you know, if
it's that difference big difference of opinion, then
this guy, with a big beard in Khalil
Center is just a bigoted mullah who, you
know, is,
just trying to push off his his own,
bigoted point of view.
Then after that, they start taking selfies with
all these ulama. So they have selfie with
Abdullah bin Beyah and selfie with Hamza Yusuf
and selfie with this person and selfie with
that person that they know that the Muslims
respect.
And then they say, oh, look. See.
You know, and they're posting them up on
Twitter and Facebook. Wow. Hamza Yusuf and and
and Abdullah bin Beyya and Mufti Rafi Osmani
and all these people, they took selfies with
these guys and, you know, why these mullahs
always get upset about everything? Why can't they
just be cool like the cool sheikhs? Right?
And, and the fact of the matter is,
like,
some random Desi guy came up to Abdullah
bin Beyah and said, hey. Can we take
a picture? Right?
How's he supposed to know his Qadiani? Right?
Mufti Rafi actually figured out he's a Qadiani.
Right? The guy's like, do you know that
I'm part of the Ahmadi community? Mufti Rafi
said, I gotta go make wudu. He he
he he jetted. I mean, literally, there's the
picture they got with him is like him,
like, like very awkwardly ducking out of of
the picture. You know? Why? Because
you know the people from the subcontinent, we
know what the shenanigans of these people are.
Now the thing that disturbs me is what?
Okay. I'm gonna go very contextual and temp
contemporary. Although this should be your lesson of
hadith, it should be your lesson about universals,
but, you know, sometimes you are forced to
do these types of things. Okay?
A famous a famous,
scholar and preacher,
American scholar and preacher said certain things
at a conference recently
because of which the entire
Muslim community in America is in this huge
uproar.
Oh, he's insensitive to the black lives matter
movement. He's insensitive to this and that. And
he's insensit
to the Ikhwan and blah blah blah, this
thing, the other thing.
And I actually agree with them.
Maybe those things shouldn't have been said.
And I actually agree with them, and guess
what? Even that person agrees with them. He
even came up in front of everybody and
apologized and said, you know, I was, like,
hadn't slept for, like, god knows how long,
and I wasn't prepared, and I should've just
kept my mouth shut. And I said these
things, and, you know, I asked for forgive
he asked for forgiveness in front of everybody.
Now why is half of twitter in an
uproar because somebody made insensitive
comments,
that were based on, like, misreading statistics and,
like,
based on, like,
whatever. Like, just having a bad political outlook
about certain things. Half of Twitter is upset
about it. But when you raise the issue
of the khatun nubu and nobody says anything.
Nobody wants to touch the issue with a
10 foot pole.
Nobody wants to look. Nobody wants to publicly
say anything about, you know,
you know, the the you know, like, make
a public statement because Qadianis are pulling people
into their
into their into their,
kind of sphere of orbit and getting people
to accept them as being Muslims and blah
blah blah. Nobody wants to say anything about
that because this makes you look like a
a fundo and, like, it's not like a
politically hip thing, and it's not something you
can do coalition building with and whatever. Why
is that?
Why is that? I mean, this is this
is this is a serious question. Why is
nobody offended by that?
I personally think that this is not this
is not a good sign.
The fact that the khatun nabua of Rasulullah
salallahu alaihi salam is an issue that people
want someone else to deal with and tackle,
and they think that this whole thing, like,
someone, like,
misread some statistic and made some very Trumpian
comment regarding the Black Lives Matters movement,
as being a a bigger deal or a
bigger issue. This is, like, I think it's
complete complete, like, moral bankruptcy. I'm not saying
the people who do it are morally bankrupt,
but it's one of those things like a
person may say something and not know what,
it, you know, what the ramifications
of what they say is. Like, for example,
the Quran. Right? Is the Quran created or
was it a eternal attribute of Allah Subhanahu
Wa Ta'ala? Someone may say one opinion or
the other and they don't understand if you
unravel this issue. It has all these implications
going backwards but you know, people just don't
think about things. Right? And I think that
this is the same this is the this
is the same thing. Tell me, I my
father came to this country
from Pakistan,
and so did my mother with nothing in
their hands, and they made a life for
themselves in America.
Why is it that he should give a
damn about what's happening in the hood?
Because Allah and his Rasool
commanded us to.
You're a black man. Why should you care
about what an immigrant did does or doesn't
do? Why should you care if Trump deports
all of us?
Why? Allah and Hizr Rasool Allah subhanahu command
you to.
Okay? You're all Muslims. Why should you care
if they start killing Jews or they start
doing, you know, something like
something like that to a community that's not
our community directly. Why? Because Allah and His
Rasool
commanded us to. Otherwise, if you have no
Allah and His Rasool salallahu alayhi wa sallam
and you wanna be objective from a materialist
point of view, then it's survival of the
fittest.
Then it's the theory of evolution.
I'm competing against you for what we know
is a limited set of resources and I
wanna propagate my gene pool and and and
that necessarily means trying to take yours out.
Which is what? The Safranic model
Right? That Faraun exalted himself in the earth
and divided the people up. Right? Divided he
divided the people up into groups and he
played them off against each other. And so
some of them, he he exploited,
because of their weakness. And what did he
do to them? He killed their sons, and
he,
made their he kept their women alive,
which is what which is a which is
also, you know, modernity. That's what it does.
Not modernity is in 2016, but the philosophy
of modernity,
it completely emasculates males and it promotes females.
Why? Because if you're, you know, how many
how many males do you need to,
propagate the gene pool? One man can propagate
the gene pool with like
all of the women. Right?
You don't need their men to be alive.
That's what they do in the slaughterhouse. They
keep the the the the the feed the
cow alive for her milk and the the
calves the boys, they slaughter them the sorry.
The males, they slaughter them as calves. The
bulls, they slaughter them as calves because there's
no need for them anymore. You just need
one bull for his *, so you pick
alpha male and the rest of them you
kill them all. Right? This is exactly what's
happening now also that the men are completely
being emasculated.
Who's the only people who are marrying anymore
in society? It's rich people.
Read read, like, studies about this. Right? You
read a lot and you are also very
not hesitant to disagree with me about anything.
Right? Who are who is like, like, who's
the only people marrying other than, like, fundor
religious people like us.
It's all it's just rich people. They're the
only people who can afford to get married.
It doesn't make financial sense for poor people
to marry anymore. Right? This is exactly this
is exactly what,
what's happening. They're coming back. Are you walking
back from,
where
where, you know, where we started from?
The the,
of the prophet,
the the political imperative of it, the spiritual
imperative
of it, all of these things, they come
back to what? They come back to revelation.
And so the reason
black lie I'm not trying to say all
of this because I'm like, well, black lives
matter. Who cares about that? Right? Or I
supporter of Trump or of dump or Hillary
or,
Bernie or
what's the name of Jill Stein or what's
the libertarian guy's name? Gary something. Jerry Johnson
or anyone else or anybody else or nobody
else or the caliphate or the whatever.
It had nothing to do with all any
of that stuff.
What is it? The idea is what? Is
that as principled people,
the first principle should take priority over
the the more important principle takes priority over
the less important principle. The principled
issue takes priority over the expedient issue.
And the fact of the matter is if
we don't hold the Hatman Nobua as being
dear to us, all of these other issues
take on no meaning.
Because once we lose the perspective of revelation,
there's no such thing as good or bad
anymore. You have your good and I have
my good. You have your bad. I have
my bad. There are no more virtues. There's
only values left. And just because you think
you're good, who are you to impose it
on me?
You're you're you're married to your wife. Right?
Maybe another man wants to marry his husband.
You to you,
if it's all equal and it's all the
same.
Right? And to you know, you wanna say,
well, but the, black people are persecuted and
were in favor of justice. The whole reason
that this,
you know, political climate we're in right now
is because white people in this country, they
feel like they've been, they're being persecuted and
they feel like life is not just or
fair for them.
And maybe in some ways, it's not.
I I don't I personally think they're
doing alright, but, you know, that's not a
moral issue. That's not a moral argument. You
understand what I'm saying? That's not a black
and white thing. They argue their side. You
argue your side. You're never gonna win that
debate or lose that debate because everything all
the parameters of the debate are so plasticky
and they're so, like, relative.
You're not gonna win that debate. What do
we say? This is what Allah
said. This is not just revelation. The is
not about the not about not about the
validity of an issue because it's based on
revelation. It's about the validity of revelation itself.
You understand what I'm saying? So this is
a this is a this is a big
issue. This is a big deal. Now coming
back to Abu Darda Radhaahu Wa Ta'ala Anhu
who was one of the father of Quran
and then he's sent to Damascus in order
to teach the people of Sham. He was
the alim of Sham from amongst the Sahaba
radiallahu anhu
and Mujtahhid. He was one of the the
the handful of Mujtahhideen from the
from the Sahaba. May Allah subhanahu wa ta'ala
be pleased with all of them.
He was,
he was
he
this, Qaisb bin Bisharataghlibi,
he he says that, he says that my
father used to be a companion of, of
of, of Abu Darda radiallahu
in Damascus.
And there's a man from the companions of
the Rasool Allah Sallallahu Alaihi Wasallam whose name
was Sahil ibn Hanbalia.
Sahil the son of Hanbalia.
And he was a man who was always
alone.
He preferred solitude over the company of people,
and,
he very rarely would sit with others,
and he was nothing but prayer.
And when he was done with his prayer,
he was nothing but Tasbihintakbir,
meaning he would just make zikr and the
masjid when he's done his prayer, and then
he'd go back to his family.
So once he was passing by us and,
we were sitting with Abu Darda radiya
Abu Dardar, the Allah, who and Abu Dardar,
the Allah, who said,
said to him,
he said, give us a word that will
benefit us and won't harm you. Meaning, you
don't have to backbite nobody or whatever. Just
say something that's of benefit because you're a
pious man, you're a man who witnessed the
messenger of Allah sallallahu alaihi wa sallam.
And so,
he said,
the mess he said so he's giving this
word. He says the messenger of Allah, sallallahu
alaihi wa sallam, once sent out a detachment
of Sahaba in the path of Allah Ta'ala.
And when they came back to Medina,
a man amongst them sat in the majlis,
from from from those,
majalis that the Rasool salallahu alaihi wasallam used
to sit in.
And, he when he sat down in the
majlis, he just asked a question to the
person next to him.
This is the part that I that I
I I didn't translate properly last time. It
happens. If you catch a mistake of mine,
let me know inshallah so we can correct
it and we'll post the correction as well.
He said that he sat he sat next
to the per the person next to him,
and and he he he wanna ask him
about Dean. Obviously, there's only one and there's
so many Sahaba
So he wanted to ask the person next
to him,
obviously respected his opinion. He said that what
do you say about a man who,
when we when we met with the enemy
in battle
and and,
he attacked and then he thrust his spear
into into an enemy.
He said, regarding the spear, he says, take
this from me,
and I'm I'm I'm like the young the
young man, like the hero of of the
tribe of Rafar.
Meaning, like, he's he's he he he hit
him with the spear, and he's like, take
that from the young man of of of
Gifar. I mistranslated that. I've translated it to
something else. What he was saying is that
he struck the enemy with a spear and
then he said that that, like, in as
a boast in the in the battlefield, he
said that
So this person asked this question. What do
you say about this? Someone did that. What
do you say about it? So the guy
next to him, he said,
he said his opinion
he says, I don't see, this situation as
being anything except for by saying that that
man totally destroyed all of his, all of
his reward with Allah
for going out of the path of Allah.
So another man who is sitting in the
heard this question and answer, and he goes,
woah. Wait up a second.
I don't think that's a really such a
big deal.
And so they started quarreling with one another,
you know, based on this. Not quarreling, but
they they they had a heated discussion back
and forth with their 2 different opinions.
And so the messenger of Allah, salallahu alaihi
wa sallam, once he's like, what's going on?
And then they said, what happened? He's like,
I don't really think it's that big of
a deal. He'll still get his reward. And,
he's he'll still get his reward, and he's
still a praiseworthy person. This is not, like,
size as big of a deal as you're
making it into. Right? And the principle with
this is what? Is that the rule is
that a person should be humble.
The rule is a person should be what?
Humble.
But just because a rule has exceptions, it
doesn't mean that the there's anything wrong with
the rule. Like, what's the what's the hookahum
of eating pork?
Where where you where did you start being
to death? And so, okay, then you can
eat it. Well, so it's not haram, is
it? No. It's still it's still pretty much
haram.
Just because the rule has an exception,
doesn't mean anything about the rule or it
doesn't imply any weakness in the rule or
anything.
So the rule is you should be humble.
There are certain there are certain situations in
which Allah Ta'ala will reward you for for
for showing pride,
and one of those one of those situations
is on the battlefield.
Right? So in Abu Dujana, we mentioned him
before, he opened the he jumped the fortification
of Banu Hanifa and he opened the gates.
He he was the one that the Rasool
Sallallahu alaihi wa sallam had a sword on
the day of Uhud,
and he said, who will who will take
it? And everyone stood forward and said, I'll
take it, Rasool Allah. You see, who will
give it its haqq? Meaning, who will take
it and fight until they keep advancing until
he dies in the path of Allah to
Allah or victory. And so the only one
who didn't hesitate after hearing that is Abu
Dujana radiallahu anhu. He stood for I'll take
it, Yarsulullah, and so he took it. And
so Nur Rasulullah
gave him the sword. He he started vaunting
in front of the army
uh-uh and showing, like, yeah, like, I have
the sword, you know. And the messenger of
Allah smiled at him and said, yeah, Abu
Dujana, if you did this at any other
at any other
occasion,
you'd be the most hateful one in the
sight of Allah ta'ala, but this day you're
the most beloved one in the sight of
Allah to
Allah. So, this is another, these are things
we should share these things. Why? Because we
have this kind of, like, spinelessness about our
deen
and and, like, kind of, like, oh, you're
supposed to, like, you know I mean, Gandhi
was a nice guy, but he's not, like,
he's not our Qudwar Qudwar, the messenger of
Allah Sallallahu Alaihi Wasallam and Sahaba Radiallahu Anhu.
Right? Gandhi, who is his favorite Sahabi, by
the way?
It was Saidna Omar
because everybody loves the one who keeps the
the dignity of Iman and keeps the honor
of Iman.
They want the good guy to be on
top. They don't want him to be like,
they don't want him to be, like, bent
over and getting beat up everywhere. And say,
where I am,
the hap is not doing so well.
But somewhere there's somewhere where, like, the flag
of the hap flies high, and that makes
me happy.
Everybody has this love inside of their heart.
Even the kafir when he hears about it
makes him happy. Right? So this is this
is this is what this is uh-uh the
the prophet is saying, you know what? Okay.
The first person who said that, like, oh,
I think all of his ajir is gone.
He's thinking about the rule, and the second
person is, like, no. The exception that this
is the in the in the field of
battle, you take your sword out and say
who's gonna, you know, who who I mean,
who's gonna come toe to toe with me?
At that time, it's permissible to do that,
whereas if you acted like that in in
in general, in a normal circumstance, you'd be
a jahil. Right? So that's what the Rasulullah
SAWSALAM, he
now he's, like, really paying attention when he
hears this from this,
Sahabi.
And he says, really? You heard that from
the messenger of Allah? And he said yes.
And Abu Darzakh kept repeating the question again
and again and again until he thought that
this,
Sahil bin Hanbalia who was standing, he's just
walking by and he's standing when he tells
the story that he'll sit down just because
this guy is, like, asking him again and
again, and it's taking so long.
So another time he passes by
and and,
you know, the majlis and Abu Darda says
to him,
tell us a word that will benefit us
and will not harm you. And the messenger
of Allah, salallahu alaihi wa sallam, said,
the one who
spends on his horse,
is the likeness of that person is the
one who
is
in the likeness of the reward of that
person is like the one who is?
Paying Sadaqa never holds his hand back from
paying Sadaqa.
Why do why did why did they have
horses?
If he said to take them out in
the path of Allah Subhanahu Wa Ta'ala.
Right? So horse costs money. So if
if Madina people are, you know, don't have
a whole lot and they're they're not eating
cooked bread and they're eating dates and water
for days out of the week and things
like that. So imagine how much
effort and difficulty. Obviously, the horse can eat
stuff people can't eat, but how much difficulty
it it burden it is to keep a
horse.
But when you need it, when, you know,
some clowns try to, you know, become a
false prophet and other nonsense like that, then
you're ready. Right?
And so the Rasool, he
he, he said that that person who keeps
that readiness,
that expenditure that he takes, it's considered like
a sadaqa for for him. He's giving every
day. And,
like we said last time as well, that
there's a second amendment in this country, and
I don't encourage anybody ever to do anything
illegal or even to, like, you know, even
to use their use a weapon in a
case when they can get away with it,
but they don't need to. Right? You have,
like, places that they have, like, these stand
your ground laws and stuff like that. So
just because, like, some dude with Skittles and
the Arizona green tea, you know,
threatens you or you can legally prove that
you thought he was threatening you, doesn't mean
you should take your gun out and shoot
him. You should make dua, you know, the
the you should make dua. You never have
to use it. But in order for the
money you spend on your license and getting
the background checks and the training and all
of that stuff and the money you spend
on the purchasing that weapon and maintaining it,
with the hope the sincere hope never to
use it. And the training, do you have
to use it with a sincere prayer to
Allah Ta'i, you never have to use it
on anybody
ever, Muslim or Kafir, whoever that person is.
All of that money, that's what? That will
count as sadaqa. You'll receive the reward of
sadaqa for it.
You'll receive the reward of what? Of sadaqa.
Okay? If you're not allowed legally to have
a gun then this not apply to you.
And if you're like somebody who's hot headed
and you're just gonna end up getting to
a fight with someone and shooting your relatives
or something or be stupid about it and
your, you know, your children in your house
will, like, shoot one another or whatever. This
doesn't apply to you. This is for a
specific set of people. Right? But, yes, for
those people, this is what? This will,
count as a. Like, you remember they had
this, armed protest at the kind of suburban
immigrant masjid where all these crazy cats show
up with, like, AR fifteens and things like
that. And the Muslim community is like, oh,
let's give them a, like, bottled water. And
they're like, oh, we're gonna do this at
every masjid. Right? They show up in the
hood and try protest protesting like that, and
the brothers from the hood show up armed
as well. And that movement literally broke into
pieces after that.
It broke into pieces. It it they had
Iftelaf between one another, that's how much fear
came into their hearts. Right?
And so yeah. You know, just like they
had no intention to shoot, it's good for
you to show up to the protest with
no intention to shoot anyone either.
Right? But,
this is this is the second thing. The
second time this happened, this isn't alright? A
third time this happened that the they're sitting
in the majlis of and
this, Sahal,
Ibn Hanbalia walks by and so the so
so said Abu Darda who says tell us
a word that, will benefit us and will
not harm us.
So, he said that once the messenger of
Allah said, what a wonderful man is Khuraim
al Asadi.
Except for 2 things. One is that his
his hair is too long.
His hair he would let it grow. He
didn't cut it. But when it got to
when it start when it touched his shoulder
he would cut it all the way to
the
the the the lobes of his ears.
Or if he went in Umrah or Hajj,
he would shave it.
So,
you know, so this this man, his his
hair is too long.
That's one thing that that's he says he's
a what a wonderful guy he is, but
he's one thing his hair is too long.
And the second is his the
the hem of his lower garment,
his
his hem of his lower garment drags. It's
too long.
So when that reached Huraim,
what did he say?
So
who is he to tell me about my
hair? And that's my this is like the,
you know, cultural relevant context we live in
and that's my this and that and that.
All those arguments
Even if they may have they may have
some validity.
Right?
They may have validity with regards to the
letter of the law,
but look at the people who understood both
the letter of the law better than us
and understood the spirit of the law. That's
Rasulullah Sallallahu Alaihi wa Salam said that.
And so
said he rushed. He he rushed and grabbed
a, a razor.
And he he cut his his hair to
his ears
and,
he he lifted up his lower garment until
it came halfway up his knees.
Why? Because that's what, you know, that's what
Rasulullah salallahu alaihi wa sallam said. You
know what I mean? One thing is can
you get away with one is this Rasulullah
salallahu alaihi wa sallam said it. This is
what I'm gonna do. Right?
And, that's that's what love is.
And if, you know, Juliet, you know, instead
of showing up halfway
in the at midnight and, serenading her on
her balcony,
he said that Juliet doesn't live in a
nice part of town, and the last bus
leaves, you know, in half an hour. And,
you know, maybe this thing isn't gonna work
out, then nobody would care about their story.
But the Sahaba
weren't like that.
They they they they love to do things
for Rasulullah
even more than we love our laziness, and
we love our laziness quite a bit, actually.
Then another time,
another time, Sahib bin Hanbali passed by, and
Sahibdin Darda
asked him,
give us a word that will benefit us
and will not harm you. So he said,
I heard the messenger of Allah
said that,
when you go and visit your your your
your brothers,
repair your saddles
and,
and and your clothes. We're we're we're decent
clothes.
So much so that you are you are,
like, beautiful to people when they see you.
Because Allah, subhanahu wa ta'ala,
he doesn't like indecency,
and he doesn't like things to be, like,
completely nasty. Like,
you know, like what we'd say like ghetto.
He he doesn't like seeing that. One thing
is that that's all you have and there's
really no choice about it.
That's one thing. But if you have the
ability to, then, you know, look nice look
as nice as you're able to. And there's
another chapter,
afterward that's completely dedicated to,
that's completely dedicated to this.
Allah,
give us
that
the the the gaira for his the
of his Nabi
be inside of our hearts. The khatmulnubu of
the Rasool
is a an imperative that is,
guarded by Allah
and
discharged by first the and then by the.
Why? Because the the
the of this is
said are like the
the the the of the Banu Israel before.
And
the will do everything that the did except
for what? Except for they don't receive wahi.
They don't receive wahi.
And the office of the khatman Nabuwa is
first discharged by the ulama of this ummah.
That's
why, don't ever curse them or say anything
bad about them
and be in their aid. If one of
them falls short, give them nasiha and give
them help in order to rectify themselves.
If one person is incorrigible and rotten, abandon
that one person, but go to somebody else
because this is what the khatmulubu of the
prophet sallallahu alaihi wa sallam, and after them,
it devolves down to the rest of the
ummah to defend the khatmulubu of the prophet
sallallahu alaihi
and Allah ta'ala is the one who gives
the help for it. So if you wish
to be helped with the help of Allah
then
then take this issue personally
and make principle,
you know, make a principled application of deen,
not an emotional or popular or political,
application of the deen. The the principles on
which the deen are based are more important
than the application.
And the application is really important.
Allah
give all of us so much tawfiq Rasulullah
wa ta'ala Rasulullah Sayyidina Muhammadun Waalahu Saabihullah