Hamzah Wald Maqbul – Riyd alSlihn Spirituality in the Adhan Ribt 11082018
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Nari is from Abu Sa'id al Khudri.
He is from one of the kibar of
Tabireen.
He is one of the one of the
the the
elders in
the the the tabi'in that take the deen
from the sahaba and he is from
the lineage of the Ansar.
And he is,
also a narrator that the the Imams of
Hadith narrate from,
including Bukhari, Abu Dawud, Nasai, and Ibnu Majah.
And,
he is
in this hadith
narrating something from
Abu Said al Khudiri
who is from the Sahaba, one of the
4
prolific Hadith narrators.
So the 4
And,
Abdullah ibn
Amar
and in general then,
there's the
the 4 Abdulas.
Meaning that they're not that not that there's
the only 4 Abdulas from the Sahaba or
even the main 4 Abdulas for that matter
from the Sahaba.
But they're the 4 that the most hadith
are narrated
from.
And one of the reasons that the younger,
some of the younger
because these are not like these are not
like the right? One of the reasons they're
the ones who narrate so much is because
when everybody's in Madinah, it's still the old
crew, you know. There's not as much need
to sit and teach what did the prophet
say about this or that. They kind of
understood that they lived it.
And actually this idea of what, you know,
when a Dalil and this and that. This
is actually is not a sign of,
being of the salaf. It's a sign
of not being of them. Because the difference
between
the the difference between those pious predecessors, the
Sahaba, the Tabi'in the Tabirim,
and,
the rest of the people is that they're
the ones who actually live live the din.
And from amongst them, there are tears as
well.
So the Tabi'in more so than the Tabi'in.
The Sahaba more so than the Tabi'in
amongst the Sahaba radiAllahu anhu, the Muhadrin Ansar,
more so than the rest of them.
And amongst them then there's tiers between them,
the the the
the Muhajin,
and the Ansar, then and each of them
is stratified by the ones who were there,
and the Faffir, the ones that were there,
and Muhar, the ones that were there at
Badr.
And then the the the the top tier,
even amongst the are,
the,
the Ashar al Mubasharim, Bin Jannah, and the
Khalafar Ashirun.
But
the idea is that that as you go
from the bottom of the strat the bottom
stratum to the top one, the dean is
something that's lived. It's organic.
And then after they're gone,
we ask each other questions about what did
they do for this and what did they
do for that, and then there's a need
for textual,
proof and narration, etcetera, etcetera.
So that's the reason why. Because people ask
them, like, well, Abu Hurair wasn't even
around for me. He was, like, he became
Muslim in the 7th year of of Hijra.
He wasn't even around for most of, most
of stuff. Why is he narrating so much
hadith? And the answer is that the senior
people who were there for everything, there's not
really a whole lot of need for them
to,
to narrate. I'm sorry. The 4th is not
Abdul Abin Omar, it's Anas bin Malik.
It's Anas bin Malik. And then after them,
the rest of the the rest of the
4 Abdulaz that we mentioned.
So Abdul Abdul Rahman bin so Abdul Lahmi,
Abdul Rahman ibn Abi Saas.
He narrates from Abu Sa'ed al Khudri, one
of the 4,
prolific hadith narrators from the prophet sallallahu alaihi
wa sallam that he said to him,
I see that you
like your
your
your your
the grazing animals, and you like to be
out in the desert.
And this is the thing some people are
kinda like outdoorsy type people.
And so he said that I I see
that about you. By the way,
always people translate hook as love. It doesn't
need to be love. It could be like
like I like something.
Right? So for example, like,
I don't know. Like,
is the classical Arabic word for lemonade.
Yeah.
So so I like lemonade. It doesn't mean,
like, I love lemonade. I'm obsessed about it.
Like, you know, I have a website and
an altar in my house and which is
devoted to the,
you know, passion for the lemon drink. It's
that's not it can mean like as well.
So he says that, I see that you
like your your,
the random is sheep and and goats.
And random is one of the most Mubarak
types of wealth. You know, like, if you
have if you have, like, $1,000, what do
we do nowadays?
We put it in the stock market.
Who knows? Someone else is running the company.
It may crash. It may, it may take
off. This may happen. That may happen. It's
all out of your hands. In the old
days, before stock market, what would people do?
Just have a piece of land
and buy some animals, and every year you
get more,
Your your, investment increases.
And, even if the price in the marketplace
should tank, you can always drink the milk
and eat it, etcetera, etcetera. So so I
I see that you like your your your
the grazing animals of the sheep and goats,
and you like being out in in nature.
So so when you're when you're amongst your
your herd,
or or when you go out to visit
your nature,
then,
give the
for the When you give the for the
raise your voice.
Why? Because nobody hears the voice of the
when he raises it,
from the mankind
or from the from the jinn or from
the mankind,
except for or or anything other than them.
Meaning, the angels,
meaning other living things that you know about
or that you don't know about,
or that,
or or or or any inanimate object for
that matter,
except for it will bear witness for that
as in on the day of judgment.
And then Abu Sa'id Al Khudr radiya then
he says to, this Abdullah
that I I heard this from the messenger
of Allah
and not just making it up, rather he
heard it from the prophet
And this is a this is a, this
is a principle in the narration of hadith
as well. That any hadith in which,
something from the is mentioned.
Some sort of, like, knowledge with regards to
the or the or some something that you
could not know through except for through prophecy.
Even if the prophet is not mentioned explicitly
in it, the hadith is considered to be.
It's considered to be coming from the prophet
So if there's a hadith about some Sahabi
saying that the reward for this deed is
x y z, even if he doesn't say
I heard it from the messenger of Allah
Sallallahu Alaihi Wasallam, that hadith Hukman,
by law is considered to be Marfouar, because
they don't know those things except for through
Rasool Allah, sallallahu alaihi wa sallam, and they
weren't a type of people who would make
those things up. They used to consider that
to be kufar between them, that a person
shouldn't lie and make things up about
about the deen,
or about the messenger of Allah,
as opposed to people who came afterward, who
became unscrupulous with regards to these matters.
But the the, you know, question might come
up that, okay. Why is this in the
Riaba Salihim? Which is a book about the
Muslim teachings,
and the teachings of Rasool Allah sallallahu alaihi
wa sallam with regards to spirituality.
Isn't this hadith more appropriate for a book
of fiqh? Right? Meaning that you can give
the adhan even if nobody's gonna come join
your your jamaat.
No one's gonna come join your your congregation.
And the the reason is this is that
the the adhan is not only we have,
like,
modernist and utilitarian mindset.
The benefit or the function of the adhan
is not only to,
not only to call people to the prayer.
Rather, the function of the adhan is also
it has there's function
function and benefit of it in the spiritual
realm as well,
that has,
something to do with the unseen and has
something to do with the afirah,
not just to do with this dunya.
And so, the this prophetic teaching teaches us
a, to venerate it as if sacred and
b, to benefit from benefit from it.
So if you imagine that that the then
we've said this yesterday and it's worth repeating
again that we live in an age now
where every, like, you know, 16 year old
boy has a profile picture of themselves. And
even some of our sisters too, you know.
God bless them. They're empowered. They're we're all
equal now.
They have, they they they have this weird
thing where, like, they have their social media
profiles show them with the mic in their
hand or standing behind a lectern. And and
more ridiculous cases, people who probably would be
best served and the community would be best
served by them, you know, kind of shutting
up,
more than they open their mouth. They literally
have
on their on their profiles, their bios, like,
you know, for speaking request, contact such and
such. And it's like,
how about for being quiet requests? What email
do I contact for that?
But, so it's haram. It's haram. It's a
sin. People will go to the * fire
for coveting the and coveting the imam.
Coveting leadership in general and coveting leading the
prayer.
People it's a it's a sin. People will
will you know, there are people who will
go to the hellfire for that. It's a
sin that people should make Tawbah before before
they die. If they meet Allah ta'ala with
that sin, it's possible that they'd be punished
for it. However,
the things that we mentioned in the last
in the last
in the last,
Darz
that,
that the the the prophet he mentioned the
things that a person should covet.
And one is the the first stuff in
the in the masjid.
Coveting the first the first row in the
masjid is not is not only is it
not haram, it's praiseworthy.
And, people people should people should compete with
one another to get to it. And, we
live in a weird place and a weird
time where it's generally most massages in America,
not all of them, but most massages that
you can more or less swan right in.
Even Juman, as long as you come, like,
10 minutes before the
whatever band starts, you're pretty much guaranteed to
place in the first, in the first row
of the masjid. Much of the Muslim world
is not like that.
Much of the Muslim world is like, you
know,
it's it's you you gotta wake up really
early in order to get there. And not
just for Juman, like for the regular salawat
as well.
And, I I know it's like that in
the Haram and Sharifin. Of course, is gonna
be like that.
In the,
you know, people you know, how do you
get the first stuff? I know people just
show up for fajr and they go home
at isha, or they'll come for Zohar and
they'll go home at isha. That's how they
get into the the first row of the
masjid. There was one Afghan
Afghani,
old Baba,
Allah Ta'al, have mercy on him. He passed
very relatively recently, but this there's a Saudi
newspaper article I read about him that he
hadn't missed the prayer in the first row
in in Madinah Munawala and the prophet sallallahu
alaihi wa sallam's message for 30 years. And
after, like, what are you're 23 years something
like that, the Saudi guards were like, hey.
Do you notice this guy is here every
day? And they're like, yeah. And so then
when they when he became aged and and
weak and it's difficult for him, then they
would say they they would, you know, kind
of
give him the let him use the side
entrance so that he could keep,
keep that practice up. So that's what you
should covet. What what the first row
and the second thing is the the adam.
That's permissible to covet and a person should
covet because of the benefit of it. And
the third is what? Is the, specifically
making it to,
to to the
that if if people knew what the benefit
of that is, they would, they would come
even if they'd, like, crawl on their arms
and arms and arms and legs.
So that's
that's that's the the
the the benefits of the and the they're
described in this,
in this, in this hadith. Whereas,
there's no there's there's no
hadith describing
the pitfalls of
being. Although there might be I mean, if
someone does it in order to show off
or whatever,
You know. But that's just very regular. There's
no special pitfall
ascribed to or associated with the adam.
Whereas whereas the the the the salat,
leading the salat and giving
the and other types of leadership, there are
there's a whole class of a hadith that
describe the pitfalls of of those things and
describe, describe the,
the wretchedness of the state of the person
who covets those things.
So, Sayyid Abu Hurair
he narrates that the Messenger of Allah said,
when the,
the call to prayer is cried out,
the shaytan runs away
in such a state that
he
he he breaks wind
just as
a
as an expression of his desire to,
give some sort of foul, noise,
that both disrespects the adhan and also,
prevents him from hearing it.
And so, the olema say that this may
be a metaphor
for his
lack of desire of hearing the adhan or
metaphor for
how
badly or violently
his
anger with the adhan, is manifested,
or it could actually happen,
Allah Allah knows best. But at any rate,
the Shaitan,
tucktails and bills,
with with a violent,
with a violent,
reaction.
And
then he'll come back and tell
the is called.
So,
means what? The literal meaning of it, it
means,
to
return.
So,
you know, what is your what is the
word mean?
Nowadays, like, colloquially in English, we've made the
word into a specific piece of clothing. But
the word just means cloth.
So the the the original way of wearing
cloth, you wrap it around yourself like a
haram.
The women the men, they used to wrap
the cloth around themselves.
And so, like, you know, the the Romans
used to wear toga. It's basically, like, both
pieces of the eharam not separated from one
another but it's the same thing as the
idea of the.
So the the idea is that the nida
is the adhan and the is what? Is
the the ifama because you're doing the same
thing
again.
So he says that the shaitan runs away
from the adhan. The adhan has some some
ability to
cause this violent reaction in in in the
shaitan, and he he bills.
And this is, this is again, it's a
there's a discussion amongst the as well as
to whether this is every every evil jinn
or if it's the actual shaitan himself
and, you know, those discussions.
They're interesting. You can have them. You can
look them up. We must all go do
tahdig, go read some books and things like
that. But, ultimately,
this not is
not a This is not a scholarly
This has to do with how a person
is gonna practice and get through their their
day. So we say that,
the
who, whose narration of the Muwata is the
most,
the most well known narration.
And he was a Michelle, he's a good
student of knowledge. He wasn't one of the
time passed like for free type guys.
Malik like Malik liked him. He he he
only studied with him at the end of
his life because of famous
story that, someone had brought a elephant to
Madina.
And I mean, it's not like, you know,
they're sitting at home watching Discovery Channel in
their hotels. Right?
They've never seen it before, and they're interested
too because everybody knows
but, like, they don't know what it is.
So my youngest daughter is so cute. She
said, baba, show me feel. So, like, you
know, she wants to see an elephant on
on YouTube. So she'll ask me. She'll be,
I know I know that's my favorite tour.
I wanna see a field. Okay. Cool. You
know?
So they've never seen a field before. So
the the the the someone brought the elephant
to Madinah, and so basically everyone left to
go see that,
except for who
came, you know, he he, he came all
the way from Andalus. So Malik just kinda
looks like him and says,
you don't wanna go see the field yourself?
And and he was like, I didn't I
didn't come here for that. I came here
to learn. I didn't come here to which
is good.
Usually, most students are, like, just lame duck
waste of time people or they have their
lame duck waste of time moments that are
very demoralizing for people who teach.
And so, Malik was really happy with him.
And perhaps it was because of that, know,
that he got the duas of his sheikh,
and and his narration,
of the was,
so widely transmitted. But and there are other
reasons as well.
He goes on Abdul Rahman * and stuff
like that. They'll tell you with that thing.
But the idea is this is that this
is his disposition that he was a straight
shooter. He wasn't a guy who let waste
time. So the He became the He
became so famous.
Everyone of Malik's students become famous when they
go home. Just having having been Malik's student
was enough to make you like a big
deal, you know. So he goes home and,
becomes famous, and they actually make him the
chief judge of, of all of Andalus.
And,
which is really interesting too because in the
Madhub, his opinion is not really very highly
regarded.
But being a student of Malik was enough
to
was enough to, I guess, make him the
judge overall of Andalus.
The the term
is used in the shirk, and in the
guard they used the the the expression for
the
the chief justice.
So he,
he's he's the and
the Amir once asked him,
he wrote him a letter saying, is the
scale pants on the Yomukyama
going to be made out of silver or
gold?
The the Mawazin.
And so,
you
know, Yahya bin Yahya writes him back saying
that, you know,
That from the the the the beauty of
the Islam, a man is
not bothering with things that don't matter
that don't have any benefit to him or
that are better that don't concern him.
Right? So if the scale panels are made
out of graphite or plastic or gold or
silver, they balance all the same. It's the
deeds that are in them that that that
that get weighed. And so that was a
that was a that was a a sign
of the
that people the the could
say something so bluntly to the Amir
and, still go home with his, head attached
to his neck.
So you could say he was, you know,
he's like the original
original troll of the of the olden days.
And these things were
immortalized in the in the books,
of Ilm rather than
rather than on Twitter and Facebook. But, so
there there's a little bit of that.
But, what what what what part of this
is relevant to us? You'll see there are
some people who really hate the Adan.
There's some people who really hate the adhan.
There's some there's some,
even amongst non muslims, we've discussed this last
time, some people, like, love the adhan
and some people really hate it. And, like,
some people have irrational level of hate of
the adhan. This is a thing that that
that's there that someone's heart is crooked.
This Adhan will have this effect on them.
And somebody who has some some some fitra
and salama in their heart, then, the Adhan
will sound nice to them.
And, it transcends
how beautiful the the the voice is. So
Moana Rumi in the in the Masnavi, he
one of the hikayat
is that's there's a man in a caravan,
and he loves he loved to give the
adhan, and everyone told him don't do it
because your adhan is horrible.
And,
he
he he he he would keep insisting on
doing it.
And so,
he would keep insisting on doing it, and
then,
one day, a yahoo d came
with with a bunch of gifts.
He says, is there somebody amongst your caravan
who gives the adan?
And he said he they said, yeah. This
guy. So he's like, yeah. So he gives
him all these gifts, and he thinks, well,
you know, Allah's rewarding me for my, you
know, for my diligence in giving the adhan.
So he said
he he says, why you're a Jew. Why
are you giving all these gifts for that
call to prayer? He said, you see, because
my daughter, she had
left the the the dean of our forefathers
and became a Muslim,
and nothing we could do to could get
her to change her mind. And it was
a tragedy in our house. Our rabbis tried
to convince her, our relatives, our elders, nobody
would convince her. Finally,
someone in this caravan gave the adhan, and
the people in the village laughed at her
so much that is this the dean that
you,
that you, you join, that out of shame
she, she recanted her Islam and became a
again. So that's, you know,
that's a separate issue. If you're gonna give
the Adan, try not to
try not to drive people away from Islam,
but,
you know, there is something the point is
there's something spiritual. Obviously, that's just a story.
That's not something that I hope it's not
something that actually happened, although I've heard some
pretty horrible advance in my lifetime. It might
have,
in in fact, now that I think of
it, it may have happened several times in
our history, unfortunately.
But, the the idea is that part of
it is part of it is, like, how
it sounds like melodically,
you know, from some operatic point of view,
but part of it is spiritual as well.
It has to do with who the state
of the person who's doing the adhan and
how they how they do it and what
sincerity they do it with. But coming back
to the,
coming back to the the hadith,
there are some people also just like the
cheitan has, like, violent reaction against the Adhan.
There are some people who have that reaction.
And on the flip side, it's a sign
of
of, of iman to love the Adhan.
They say that Adib al Hatem Abtai,
the son of Hatem Abtai,
that he,
accepted Islam
and that he one of the one of
the things that he noted about his becoming
Muslim is that he never heard the call
to prayer except for his heart, had a
longing to,
had a longing to to to to come
to the prayer. This is a sign of
iman in a person, so people should want
to hear the adhan, and they should give
some
and wakar and some ihtiram to the, to
the adhan as well. This is one reason
the the Mufti of our madrasah,
he actually gave a saying that it's haram
to have the adhan on your phones.
Why?
Because people don't don't give it any do
right. It's there's something sacred about it. They
don't listen to it all the way through.
Rather, they'll keep talking when when
Adan is called. Why don't you Mira, why
don't you come further forward in case someone
else goes? So the, you know, they won't
listen to it all the way through. They'll
cut it off. If you're, like, in the
middle of a meeting, they'll literally
they'll they'll they'll just silence it in the
middle of the words, and this is a
this type of disrespect, this is problematic.
If it's done with a certain type of,
of disregard, it could actually even be kufr.
Not that I'm saying that a person is
a kafir or whatever, but a person should
fear that that the the the reality of
kufr not enter into their heart because of
a failure to do show the due reverence
that these things deserve.
So think about it this way, the actual
adhan.
K? It's a sunnah when if you're reading
Quran to stop reading Quran and listen to
the adhan for for the rest of the
time the adhan is being called. So if
it's a sunnah to stop
reading Quran, that means other things,
you know,
a priority other things should also then should
stop
for it. And
think about this, that if the the
the Avan is such that
the adhan is such that, it it causes
shaitan to have to run away,
then the place where the adhan is called,
the shaitan doesn't have any permanence there.
Whereas there are certain places shaitan has, like,
set up shop and has been, like, operating
since, like, whatever, 17
something.
The that place where this Adan is called,
the shaitan, cannot cannot have permanence over there.
His presence is at best,
temporary.
So they say that they say that I
forget where it was. There's one of the
Muslim countries. Tony Blair came, and so the
okaf actually ordered the adhan the masjid
to not call the adhan a fajr when
he's there from the loudspeaker,
which is you know, he himself is a,
a
very evil leprechaun type of,
individual.
So,
that's that's that's you know, I guess they
made his properly because they know someone like
that is gonna be
especially disturbed by the adam. But that's that's
the thing. So if you have that inside
of your heart, then you know that it's
something you should kinda quietly work on.
That the adhan should be
something that causes you happiness.
A person should want to live in the
place where the adhan is called and where
the within earshot the adhan.
Why? Because then Shaitan is not going to
set up camp in his house permanently.
Rather, the best Shaitan can do is come
and go.
So Shaitan
will have this violent reaction and run away,
and then he'll come back and start bothering
people again, and then he'll have the same
reaction and run away, when the is called.
Allata put some effect in the iqamah, as
well as the adhan
that drives the shaitan away.
And then once the takbir is set for
the salat,
and this is interesting that Allah put this
Allah put this in the adhan. He didn't
put it in the salat,
this ability to drive the shaitan away. That
when the first takbir is said in the,
adhan,
the shaitan will start to throw,
you know, suggestions into the mind, into the
heart of the one who's praying, and he'll
say to the person praying, remember this thing
and remember that thing,
until the person will start to remember things
that they forgot from before.
And, so that's what some of the they
said, like, if you forget where you put
something or whatever, just start praying. It's not
because of any spiritual enlightenment. In fact, Shaitan
will come and tell you
where you where you lost it. Why? Because
he wants to mess with your with your
salat. And, you know, if you remember Allah,
that's even better than you have Allah. You
don't need to remember where keys are. So,
so that's that's that's the say,
you know, remember this thing and remember that
thing, and he'll keep doing so until a
person,
forgets how many rak'ahs do they pray.
Anhuma
narrates
that he heard the messenger of Allah sallallahu
alaihi wa sallam say, when you hear the
when you hear the call, to prayer, when
you hear the adhan,
say like the,
Mo'adin says.
So it is, it is, it is masoon
for a person to say what? When the
imam says, Allahu Akbar, Allahu Akbar that they
say repeat also, Allahu Akbar, Allahu Akbar.
When the
imam
says
you repeat it
You repeat it and you say the salat
and the prophet
name as well.
And then when the Mu'adhun says
you don't repeat those. Although, I think this
is, in our Shafi'i friends can
can,
correct me if I'm wrong, but I recall
reading in one of the Maliki Surahats, so
probably not the most,
authentic
place to,
you know, learn the Shafa'i Malhot, but that
there is a call in the Shafa'i Malhot
that a person repeats those things as well.
But, the the the stronger opinion amongst the
fuqaha is what is that when you hear
which
means come to the prayer and
come to
happiness,
that
the,
the the the the person hearing
should,
should say
And so nowadays, you know, when we say
it's like a a way of saying, like,
oh my god. That's horrible,
which is not what
means.
Right?
He he writes,
in regards to the meaning
or
whatever the specific word is that wording he
says. So that a person doesn't isn't doesn't
have any artificial rules or trick or movement
or switching that they can do in order
to get away from the disobedience of Allah
except for through his help.
And then,
That a person also then
means that a person doesn't have any power
to stand establish the, obedience of Allah except
for through him.
And so that's what it means. That Allah
says that
says,
or sorry, the
the says what?
He says
come to the
come to
happiness.
The person says
saying what? That Allah is the one who
can make it happen.
Right? Because you hear the the the the
and then
a person then the worry should shift to
what? To how am I gonna make it
to the salat?
Now we don't hear sorry. Not the.
We don't hear the.
And then when we do, we also don't
have that worry. Oftentimes, we just let it
go and pass.
Many of us some people listen to Muslim
countries just listen to the
the the the adhan and then pray pray
in our homes or pray when when we
wish to pray,
But the the the
sunnah
saying are called, The
the the point of it is what is
that a person is now their worry is
toward how am I going to get to
the salat and how am I gonna fulfill
it and say by saying
you're assigning the
the
the the
fulfillment
of
that desire to attend the prayer,
into the hands of Allah
as a way of seeking help.
That
it's
a it's a treasure from the treasures of
Jannah.
And so you the the the proper way
of of of saying it is that you
use it as a means to either
invoke the help of Allah to
escape from his disobedience
or to invoke the help of Allah to,
be able to fulfill,
his his, obedience.
And then, the rest of it,
you repeat, you repeat.
When, when the
of
Fajr said,
that salat is
better than sleep,
The the
the repetition, you don't say that back, but
you say what?
That you have you have spoken the truth
and you have done so piously.
So
Rasulullah
said, when you hear the
the adhan,
then say,
the likes of Wati Mohadan says,
and then then say salat and salaam,
on me.
Because the person who says send salat and
salaam on me, Allah Ta'ala will send blessings
back on that person 10 times over.
Then ask Allah Ta'ala to give me the
wasila.
Because the wasila is a maqam, it's a
station in in Jannah,
that is not reserved for anyone except for
a slave from the slaves of Allah Ta'ala,
and I wish to be
I wish that that slave to be me.
And so why did the messenger of Allah
sallallahu alaihi wa sallam say this?
Why didn't he just say, oh, it's it's
my maqam in Jannah?
Because he was, he was trying to
explain something that that that, this this,
station, the most honored station of
all of the creation, it was his.
But he's saying it in a way that
he's not showing off
or he's not showing his pride in it.
Rather, he is,
he's preserving his humility
by saying that it is a station
in in paradise
that doesn't
that that isn't appropriate or isn't appropriate except
for a particular slave from the slaves of
Allah
And so, that's how he identified himself
that he is a slave from the slaves
of Allah Ta'ala. He's negating his specialness
Because everybody who thinks they're special,
they're not special and everybody who thinks they're
not special, that one is with Allah is
special.
That whoever is humble for the sake of
himself, he takes it upon himself to raise
that person.
So he says, it is a station
that is,
that is especially especially
for
a particular slave from the slaves of Allah,
and my good hope is that that that
that person is me.
Meaning what? It's him.
But this is his way of
this is his way of mentioning it.
Not not taking pride or not being boastful
or arrogant about it.
Rather, making his pride into being a slave
from the slaves of Allah
just like,
just like everybody else.
And,
you know, this is this is, I guess
this is the the character of the prophet
sallallahu alaihi wa sallam, and why is he
mentioning this?
This is not a humble brag.
There's actually a reason he's mentioning it. And
it's not it's not for anything else except
for our benefit.
And he mentions it, also later on. Like,
you know, some people like, oh, you know,
I've been blessed with this and that, and
they do whatever
picture of their whatever $100,000
car they just bought.
Right?
There's some stories about this stuff, but, like,
you know, if I tell them, maybe the
person who's referenced, even if I don't take
their name, they'll listen, and then they'll get
upset. Why did you whatever. So but this
there's a lot of that. This is not
the reason. He didn't just mention it just
for the sake of dropping that. By the
way, there's a,
you know, we all know who it is.
That's not that's not the reason. He mentions
why
he says Why? Because the person who asks
Allah Ta'ala for
for for the waseela, just like whoever sends
salat and salam and the prophet sallallahu alaihi
wa sallam, the la ta'ala will return the
blessings on them 10 times.
Why? The Saat Islam is not worshiping the
prophet sallallahu alayhi wa sallam, it's worship of
Allah ta'ala.
Why Allah ta'ala told us, he says this
person is gonna I'm sending this person with
my risala.
So you just listen. Just be quiet in
here and you hear and you obey. So
the
more that we show our obedience to him,
the more that we show our obedience to
Allah ta'ala.
And so the Saath Islam is showing that,
you Allah, look. Right? Because the Saath Islam,
who is it? Addressed toward?
In most of the narrations of it, what
is it?
Right? It's yeah, Allah, you're addressing the not
to the prophet salallahu alayhi wa sallam. You're
addressing it to Allah ta'ala.
Out of adeb, when a person goes and
visits the Roalda sharifa,
and visits
the the Muwajah Sharifa in Madinah Munawara, then
you say salat wa salaamu alaykha you Rasoolullah.
Salat wa salaamu alaykha yanabiallalakhaahi.
Right? Or if a person,
if a person is, like, in the salat,
for example, it's masoon at that time to
say
But, generally, majority of the of the the
salat and salam of the prophet
are what?
They're,
they're addressed to whom to Allah to Allah.
The these are the ones that the prophet
himself taught the sahab
to Allah.
Is it addressed to who?
It's addressed to Allah
So if you're showing to Allah
your your,
respond to the command to Obey the
prophet follow say, you know, say to the
people, if you love Allah, then follow me
so that Allah may love you.
So that's that's what that is.
And so the the reward Allah gave for
this is what? That whoever sends the salat
and salam, ask Allah to send salat and
salam on on the prophet
once he'll give them 10 blessings. This much
most people know.
The reason for Rasulullah
saying ask for the for me after the
on
me and then ask for the
for me. The the he mentions this. Why?
Because whoever asks for the for me,
he's gonna get it anyway.
You're asking for it doesn't or, like, not
asking for it. Or even if you wanna
be knuckleheaded to ask,
not for it doesn't make any def difference
whatsoever.
But what is it is that this,
this
level of that whoever asks Allah for the
for the prophet
whoever is loved for the prophet
is that that much that they should ask
him,
Allah for that
for for the prophet
That person then the
will will will happen for them. What is
the shafa? The shafa'ayomulquiyama
is that Allah allow the people who enter
into Jannah
to be able to intercede on behalf of
people who didn't make it,
or people who are gonna have to wait
in line. It can it's it allows them
to jump the line and go to Jannah
before their turn is.
Before their turn is meaning what? Based on
their own deeds.
And so,
there will be a great number of people
who will enter into Jannah with the message
of Allah
with his Shafa'a,
and it's no exaggeration to say that the
shafa'ah of the prophet
has so much in it.
It's so potent that a person who receives
the shafa'ah of the prophet
the shafa'a is something that will overwhelm their
sins to the point where I don't think
it's a rhetorical
rhetorical flourish or to
say that, even Shaitan, if you receive that
Shafa'a, he would have been forgiven for his
sins.
So what about you you and I?
So this is this is one of the
many
and blessings of the the the Adan that
transcend just the issue of calling people to
the salah.
Otherwise, you can have a loud speaker, you
can send out a a emergency amber alert
on the cell phones, you can, you know,
you can have the ring the bell. If
you're gonna ring the bell, why are you
going to Jannah? That's the bell doing the
work.
Right? The the the,
the
the the the wooden
the wooden bell.
You can actually see it online, but there's
some orthodox monks. They still they still beat
the. It's not like just a wooden thing
that they just clap it together. It's like
a whole, like, drumbeat. It's actually, like, very
musical. Like, the guy who the the guy
who,
plays it. If you look at if you
look it up on YouTube, I saw it
one time. It's, like, really, like, this beautiful
thing that they do,
but it's not it's just a piece of
art. It's not going to do anything for
you on the the the the day of
judgment. Rather, the adhan itself is.
And the Wahi came to the prophet, salallahu
alayhi wa sallam, it's not only, it's also
it's from Wahi. The revelation came to the
prophet, salallahu alayhi wa sallam, and it came
with such strength that there are a number
of Sahaba a
number of them that
they asked, did anybody see a dream? Why?
One of the reasons Allah Allah knows best
why, but, like, one of the reasons may
also be that he's looking through the Sahaba,
radiAllahu alaihi wa sallam, which one of them
is being affected by the the Wahi, which
one has the ability to to to take
that effect in their heart.
And so the Wahi would come down on
the prophet sallallahu alaihi wa sallam, it would
affect the ones around them. So he's seeing
who's who's the one who is affected by
it today. And so a number of Sahaba
on whom they say, one of them says,
I saw that that,
you know, that somebody was calling the people
to the prayer with these words. Then said,
Umar ibn Khattab radiallahu on whom says, you
know what? I saw the same thing. A
number of them saw it in their dreams,
and the prophet
he's he also he received this, adhan through.
So it's literally from above the
and above the.
There are other ways to call calling people
to the salafiq. That's all it is.
But one of the problems with one of
the problems with the way people look at
din nowadays
is the the the the sacredness, the spirituality
of it, they've taken out, and they've turned
it all into just a set of corporate
processes,
that, you know, you you know, you do
this and then you do that and then
you do this and then you get the
stamp from this, that, and the other thing
and then send it to HR or whatever.
And it's
and, you know, you can do you can
do it like that, but,
it's, you know, and that that definitely those
elements are there. Right? The Adan is saying
I mean, that's there as well. But, if
that's all you're getting out of it, then,
you
you're you're getting a little bit and you're
missing a lot.
So he says that whoever so he says
then, send salat and salam on me and
then ask ask for the for me,
because it is a station in Jannah
that's,
not appropriate or not saved for anyone except
for 1 of the for for a slave
from one of the slaves of Allah. And
I wish that I I hope I have
good hope that that slave will be me.
And so whoever ask Allah, for the for
me,
then Allah
will accept my intercession
for them,
on that day. So, you know,
I mean, do that. You know, ask for
the don't be afterward that sheikh said that,
you know, even Shaitan will be forgiven so
you go out and, you know, be like,
they just
passed whatever,
weed is decriminalized in Michigan,
and, you know,
that those thought processes those thought processes are
the ones that lead to a person dying
without iman.
If you die without iman, there's no shafa,
there's nothing to hold all all the all
the the deals are off. Those thought processes
are the road to being.
But at the same time, a person should
also know, like, you know, when it's time
to die, all of us are gonna die.
Even even you're gonna die one day. If
I could stop you from dying, I would
have done it, but I can't. All of
us are gonna die one day. Right?
All of us. Even you.
All of us are gonna die one day.
So when you're dying,
hopefully, a long time from now, but all
I know is best. Hopefully, like, after a
long time, Shahir is, like, whatever, a 130
or or whatever,
Shehil Hadid, like of like, whatever the for
the last 50 years or something like that.
When when when that happens,
you know,
a person should remember remember all of these
things.
Don't freak out and trip out and whatever
because, you know,
because of your sins and have a bad
opinion of Allah
at that time. Rather say, you know, I
I I, I, my whole life I would
ask the for the prophet
and I hope that Allah will
then give me in exchange for for that
the the shafa'ah.
And this is a means of having good
opinion of Allah because Allah himself is a
hadith
that
I am as my slave thinks of me.
So these are all the expressions of Allah's
mercy. So a person can think of Allah
as merciful, therefore,
receive his mercy.
Prophet said,
the messenger of Allah
said, when you hear the
then say like the says.
So there's a a little bit of a
shortcut
if a person has to do something,
in the Maliki school, the it's
it's,
the hikai of the adhan can be done
quickly. So when the adhan starts, you can
just
get ahead of the a little bit.
So he's and now they make the like
a very operatic that takes a really long
time.
Malik
didn't
like that method of giving the event.
Rather he said that it should be called
with simplicity.
That's one of the reasons actually in in
some of the some of the countries in
West Africa. The Adan is not called, like,
you know, like, Luciano Pavarotti level of Adan.
The the the Adan, they call Madina Munawarra.
The register you have to have in order
to be able to call that without running
out of, like, notes on the high end
or on the low end is very I
mean, it's it's not easy.
So,
don't I don't think I don't from what
I know about the simplicity of the Sahaba
radiAllahu on whom I have a very hard
time believing that they used to call the
adhan like that.
But Allah knows best. I guess I wasn't
there. Right?
So
so, you know, so if you're in that
situation where that is literally gonna take the
next, like, 6 minutes
to be called,
then it is permissible, although superior to listen
to the whole thing. But if you have
to, you just start from the time that
the Mu'ad then start the adhan, you just
say
You can just read all of that right
there, and you get done with it in
30 seconds, and then go on with whatever
whatever you're doing, if there's a need to
do so.
Otherwise, it's superior to wait and listen to
the adhan. Let it affect you. There's
he narrates
that the Messenger of Allah
said,
whoever says when he hears the adhan,
oh Allah, the,
lord of this, complete call,
and,
the lord of this prayer which is which
is about to stand,
grant, Muhammad sallallahu alaihi wa sallam,
the the maqam, the station of the waseelah
which we previously
described, and grant him,
the virtue that he that befits him
and,
raise him
in the
praise worthy station that you promised him. So
this Maqam Mahmud is what?
It is it is literally the station of
of of of intercession on the day of
judgment.
That's what it is. There's a whole set
of long hadith about that.
Maybe we'll get a chance to read them
some other time.
But, and then raise him raise him up,
resurrect him in the, the the station of
intercession that you promised him.
And so this is the Masnun This is
It comes in a number of different ways,
most of them are shorter than this,
but this is the Masnun Dua One of
the Masnun Duas after the Adan. Adan,
and then it ends.
I see this written in a number of
places or, you know, called on
various Islamic TV station channels or whatever.
It's not it's not narrated in any of
the it's not narrated in I've seen that
for years. It's not narrated in any of
the,
in any of the that I know of.
It's not a bad thing to say,
you know,
that indeed you don't, you don't, back out
of your
your, your promises.
But it's not narrated,
and in general,
the the the rule is
has more reward.
Just do it like they did it rather
than the way you want to.
Even though sometimes the way you want to,
if you do it, it's not bad. In
this case, I don't see it as bad,
and tell her unless someone says that this
is, whereas it's not it's not narrated.
At least that's the of,
of my teachers, and I've never come across
in the
study of hadith,
but, always in in the emulation of our,
in the emulation of our forebears, there's more
reward in it than not not emulating it.
You know? Everyone in America is like, well,
this is how I do it. I like
to this and I like to that. I'll
go have fun at Burger King. You know,
it's That's not
that's not gonna that's not that's not how
the deen works. You can have it your
way.
You know? So he says that that whoever
says this dua,
my intercession will will will will happen for
them,
on the on the day of judgment.
Allah make all of us from them.
So this is one thing. Right? Like, one
of the things that I I don't understand
is that, like,
people, unfortunately, they don't
they don't
take the requisite amount of time in order
to study,
the deen.
And so we we always throw at them,
like, the longest
of everything.
The after the. It's like, dude, people like,
their longest surah, most most of our their
longest surah that they know is what, like,
I'm not saying anything bad to anybody else.
I myself until I started studying, like, when
I was, like, whatever, 20, that was the
longest Surah I knew
was You think I'm gonna be
You think I'm gonna, like, memorize? That's, like,
long that's longer than even anything I've ever,
was able to memorize from the from the
Quran itself as well.
So there's a shorter
narration for all of these things.
So there's also a shorter narration
for the
for the the dua after the end of
the adhan,
which
narrates from the prophet
that he said, whoever
says,
when he,
hears
the adhan,
meaning after the adhan, that I bear witness
that there's no god except for Allah alone
and without any partner,
and that Muhammad salallahu alaihi wa sallam is
his slave and messenger.
I am pleased with Allah as a lord
and Muhammad sallallahu alaihi wa sallam as a
messenger and is but with Islam as a
a way of life, then the reward is
that that person's sins will be forgiven.
Now note this is a different reward than
the the other one,
Right? But it's also
to say after
after the Adhan. Really, a person should say
both of them because their words are different.
But
if you're gonna teach someone something, you should
teach them this one first. Why be especially
if they're not gonna be, like, whatever, going
to, like, 4 hours a week, you know,
or 6 hours a week every every week
or whatever in order to have the time
to learn these things.
Why? Because it's shorter. And there's also another
But it's it's not that long. It's not
that hard.
And the person who says this and both
I think are narrated by Sa'ad bin Abu
Waqas
that the person who says this that this
is an occasion for the sins to be
forgiven.
And then the last, the last one, hadith
in the chapter from Sayidna Anas bin Malik
The the that the dua,
will not be
will not be rejected.
That's made between the and
the So what does that mean for the
people who don't hear the adhan or the
iqamah?
Is that good news?
No. Like, you're missing out. Right?
So a catheter may pay, like, you know,
$700,000
for a $150,000
house. Why? Because there's a view of the
lake.
Otherwise, you could get another neighborhood for much
cheaper,
the same apartment or condo or whatever.
So a person who believes in Allah,
they should
wish to be in a place where they
can hear the Adhan and the iqamah. Why?
Because that's
that's an occasion for the prayers to be
answered.
And that's a reason also to show up
to show up early for the salat, not
just like.
I mean, the nowadays, the pious people are
the ones who show up for the ifama.
What we have now is buzz buzzer beaters.
Get get the that last that last raka
or if you're Hanafi, you know, get go
get in there before the salaam. You know?
And, you you know, you get the you
get the congregation.
Yeah. I guess that too is better than,
like, having a beer. Right? But, like,
there's a there's a way of doing all
these things with Ihsan and don't
think that Allah will not waste
the the the the the word of the
people who do things with Ihsan.
But Allah, give all of us stuff.