Hamzah Wald Maqbul – Riyd alSlihn the Virtue of Spiritual Purity Ribt 10042018
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Muslim.
So the chapter regarding
the
the recommendation of
getting together,
to recite the Quran.
And, this is a snippet of a longer
hadith in Sahih Muslim
narrated by
in which he says that no group of
people has other ever gathered in a house
from the houses,
of Allah,
meaning the masajid.
In order to
recite the book of Allah
and in order to
in order to
teach it with one another.
And,
the the meaning of Tadaros here
is
is what? Is
it
an easier or simpler way of saying,
conveying the meaning of teaching
would be to say
that they teach it or they learn it.
But it
means,
literally, like
there's a group of people and they're studying
and teaching from one another.
That the Bab of Tafaa'ol.
Right, you're you're, you're in, you're in Shafal
Hind or you're in a 1st year?
Part time Shafal Hind. Right? Yeah. So you're
you're learning Sarf now? Yeah. This is one
of the treasures of Sarf,
You, lowered your nafs
enough to
learn Arabic from a Ajabi.
So Allah will reward you by understanding something
that
many of those
who claim themselves to be Arabs are not
gonna understand now, which is what?
Right? The Tafaa al Bab, we probably haven't
gotten there yet, but you will soon if
you haven't. Maybe you did. The Tafaa al
Bab, does anyone know what the Hasia of
that is?
You mean from the what? No. There's more
than there's, like, 30 something. But at any
rate yeah. But we Yeah. Orientalists, like, they
recognize, like, 9 of them.
And there's an individual by the name of
Abu Tova who studied in Mauritania, and I
don't necessarily endorse a lot of other things
he says.
But,
he has a YouTube video that only student
student of knowledge will appreciate,
in which he gets upset
that the the orientalist, the western students of
of of Islamic,
knowledge
that that carry their colonial agenda. They say
that there are 9 different
verb forms in Arabic,
and he's like, there's actually 30 something. He
mentioned it off the cuff in another video,
and someone tried to correct him.
And, he just made a separate video, like,
showing all the different ones, and it's amazing.
So at any rate, yes, there are 9
common ones that are that are used. Actually,
even more than that. It's just really honestly
just laziness on the part of orientalists teaching
teaching Arabic. But, from amongst the 9 that
the orientalists identify and understand you know,
use,
is one of them. And so every verb
on the on the
form, the meaning of it has to do
with mutuality.
So in every, in every other verb form
or most other verb forms,
there is
a
and there may if it's a if it's
a
and if, if there are more than one
party that are transacting in the in the
in the in the verb,
then
there's
meaning that there's a and a.
Right?
So, you know, for example,
is what what they call,
intransitive verb. So, like, for example, he grows.
Right?
You can mean it to say that he
grows something else, but if you're just talking
about him, you say he grows. So here
there's
a there's a uh-uh uh-uh the one doing
the verb, and there's no object.
So then the next the the transitive meaning
of it is like he grows
corn. Right? So there's the the the the
agent of the verb and then there's the
the direct object of the verb.
In tafaa'ul, there's no there's no, there's no
subject and object.
Rather, there's a whole group of people or
a whole group of actors or,
that are mutually doing something.
So for example,
right, Khasam Tuhu, I argued with him. I'm
the one doing the argue arguing and he's
the one,
the object of my argument.
Whereas takhasum, right, Allah
describes the the the the disputation of the
people of fire as takhasum alinar,
that they'll all just be cussing one another
out. You won't be able to tell as
a a third party observer who's the one
who's, who's the one doing the arguing and
who's the one getting argued at.
So this is the meaning of the tafaaal.
Right? So I say right? So for example,
jihad is
There's one person doing it and there's one
person receiving it. Right? Whereas if you use
the verb tajahood, it would mean that everyone's
just fighting with one another. Right?
Right? It means everyone's just fighting fighting with
one another, battling it out with one another.
It's not clear who the who the one
doing the killing is and who the one,
being killed is, whereas everybody's just having it
out with one another. So here, the the
verb the prophet uses that there's not a
house from the houses of Allah
in which the people gather,
and they recite the book of Allah Ta'ala
and
meaning they're teaching it to one another. Meaning
what?
It's like a whole, like, alive.
It's a living ecosystem of teaching and learning.
And
the the picture it paints
is not,
of people just, you know, students just passively
taking things,
But, students are themselves,
like a madrasa. Right? So I see you
so many times I come into Dar Salaam
and there's, like, 20 halakat going on. And
you're teaching math, and someone is teaching 5th,
and something is happening here, something is happening
there. The students are themselves reciting, so it's
not a quiet space. And the the the
students themselves are asking questions and there's argument
back and forth, etcetera, etcetera.
So that's the that's the the the image
that comes to the head just from the
language that Rasulullah
uses.
Now it's sad and it's, it's kind of
like a that's greater than other
that in the age that we live in,
I can only say, like, is
an example, whereas we should be able to
just say the Masjid.
In fact,
if any of you are familiar with Sheikh,
Hashim,
who
he
come close and get a clear the pathway
in case more people come.
The,
the the
Sheikh Hashem who accepted Islam in the seventies
and
then moved to,
first to Makkumukarama
and then after that to,
Pakistan.
And he has, Marshall, several sons that, you
know, were essentially raised there, and they've become.
Many of them that he sent back. One
of them is imam in, like,
in a suburb of Boston. One of them
is a imam in in in Long Island.
One of them is in in in LA
in a suburb of LA.
Very learned people, very low key people.
Their father, he said something to me. He
said that it's difficult for me to go
to go back to the Haram and Sherifin.
Why? Because,
it's painful to see how plastic it's all
become.
Meaning what? Of of course,
the the
the the
the the Anwar and the lights of that
that place, the spiritual light of that place,
the of that place is not something of
this world. So it will be there even
if the buildings and everything should perish one
day. Allah protect them.
However,
the full life of it
he says, I remember when I went in
the seventies, he says there's
there's,
things are going on. There's bans going on,
etcetera, etcetera.
From even before that, the,
the the
our from our,
I graduated from Jamia Madaniya. That was the
name of the Madras I graduated after, and
it was named after him.
So he taught the hadith of the prophet
for 16 years
in the masjid of the prophet
in Ottoman times, in the the the end
of the Ottoman era. And so in those
days, even though the masjid was considerably smaller
than it is now,
but, it was still pretty big.
And, it had a big courtyard,
which, you know, you'll see that. Like, now
it's, like, part of, like, the core central
part of the masjid, but there's, like, a,
there's certain that are named after the the
Ottoman sultans.
So those are the gates of the courtyard.
There wasn't necessarily, like, building on top of
it, but those were the gates of the
courtyard. He said that there wasn't,
any pillar or any considerable amount of space
in the masjid of the prophet
where one of the top ulema,
of the ummah wasn't teaching.
So, obviously they're not gonna come for 2
weeks if they have to, like, you know,
travel by ship and things like that. So
the ulema while they were there, they would
give a good part of the day to
teaching as well. So the top ulama of
all the lands, they would they would, stand
and they would teach,
because they consider this to be an act
of worship as well. And,
and the top students in the top of
lama would attend one another's,
and they would ask each other's questions, and
they would teach and learn. And, if someone,
for example, what happened, like, an old woman
comes and she has her, like, real simple
question she wants to ask. She'll interrupt their
their very high technical discussion and be like,
you know, is it Haram to eat at
McDonald's? And then and then he'll be like,
yeah. And she'll be like, well, shit. So
and so said this and that, and he
quote this hadith. And he'll give her her,
like, 5 minutes, and and, you know, she'll
take her answer, then they'll continue. And this
is the way the masjid was. And amidst
all of the the almost chaos, of it,
it's not chaos. It's life. You know? Amidst
the life of the masjid like this,
when it's time for the
is called, then the people would make their
and they would pray and they would whatever,
and then all of it would start up
again afterward.
And this is what a masjid is supposed
to be. Now what do we have? We
have we have masjid.
Everybody says, oh, look. Chicago is so conservative.
Chicago shari. Even in Chicago in the Chicago
land area, so many masjid. You'll see a
little plaque on the on the member saying
that the opinions of the khatib, you know,
don't represent the the board of this masjid.
So who cares what the board of the
masjid's opinion is? You know? Why why why
do you you know? It's it's it's just
like a coral reef,
will
acidify and it will kill the entire ecosystem
that that that that that lives inside of
it. Unfortunately, our will
have
have, basically become like that.
So,
that's
that's the,
that's the the idea of
is that the masjid should be like that.
People should sit. They should teach. They should
learn. There should be some that happen in
the Masjid that somebody who's not like a
a a necessarily like a professional student of
knowledge, but somebody who considers the study of
knowledge a lifetime pursuit that they should be
able to,
that they should be able to participate in.
And this is what what this this scene
is, you know, is the scene that was
common in our civilization. Even the mas I
studied in this essentially just a big Masjid,
open space, and there's no separate classrooms.
Rather, there are separate halakat that are going
on concurrently. And sometimes they'll join, and we'll
just have everybody together in one
and sometimes they'll separate out. But,
that's what's described by the prophet
at least just by the choice of words.
That that when that happens, then the angels,
they also want to, you know, they're also
part of the ecosystem as well. So they
will crowd out the the the people,
and the the the attendees therein will be
drowned literally.
They'll be they'll be enveloped in mercy, and
they will be
crowded by the angels.
And the sacred presence of Allah will come
down on them. And Allah
And, those,
that
that highest
of the highest of councils, the the the
angels that Allah
entrust with the function of the, of the
universe.
Not to say that he's not running the
universe himself personally, but this is the instrument
that he chooses. If he chooses, sometimes he
does things by through means. And if he
chooses, sometimes he does things directly.
And so this is the instrument of his
choice that there are certain angels that he
he, trusts with the discharge the discharging running
the the the the the heavens and the
earth so that everything,
everything
flows according to his plan.
And,
that is a a a very high noble
gathering.
And it's not just angels. There are other
creations of that are only known in the
ilm of that sit in this gathering,
and, they also,
just like the prophet
they received the they received the command of
Allah through
through,
revelation.
And, thereafter,
then through the the the the the kind
of the levels of angelic presence, that command
will come down, and, it will take form.
And it will it will be decided through
them how they're going to implement the command
of Allah ta'ala, and it will take form.
And then they will affect the the the
world that we live in at the bottom
of this, ladder,
in in different ways that is according to
the command of Allah
that in that highest of counsels, Allah will
then also,
mention in his
that this is something that's going on. It's
worthy of note even at that high level.
And
and so,
there's a couple of things to remember.
1 is that 2 things are are are
mentioned. 1 is
and is what? The recitation of the Quran.
That the recitation of the Quran will will
occur.
And this is a toward
the the the dhikr of Allah
Toward the acts of worship
by which Allah's remembrance is implemented.
That's what means. So
this,
you're all welcome to come forward or come
closer as well instead of just crowding the
doorway.
That the the the recitation of the Quran
is the highest of. It's the highest of
the highest of that a person can do.
And, the Tadaros is,
so this the the the is a
representative of the Ibadah of Allah ta'ala. And
then
is a representative of of knowledge, of seeking
and gaining knowledge. This hadith is about both
of those things. And so if the the
teaching and learning of knowledge is absent from
our as well,
the dhikr of Allah is also absent from
our
So if a person were to say, like,
we should have a gathering of the dhikr
of Allah ta'ala in the masjid,
unfortunately
people, the only thing that they have left
from Allah's for them is that they scream
and shout that
it's an innovation.
And this hadith obviously doesn't refer to the
salah.
It refers to people getting together to do
what? To do 2 things. Recite the Quran
and teach it.
Have you ever seen a masjid in which
people get together to recite the Quran?
And the thing is these things all take
modalities. So for example, people may say, like,
oh, well, reciting in unison out loud is.
Okay, Salas. If that's your opinion, that's opinion
of a great number
of. Let them recite out loud separately.
Okay. Reciting out loud separately is also Let
them recite out loud,
recite quietly separately. Just let them get together
to recite. No. That's never gonna happen though
because the issue is this is that and
this is one of the signs of the
people of Bid'ah. One of the traits of
the people of Bid'ah is that they run
away from the worship of Allah like a
person who's running away from death.
And so this is this is the issue.
I can get the fact. Fuqaha have different
opinion opinions about different things, you know.
So that's fine. You can stick to your
opinion, but sometimes opinion is just there to
run away from the from the from the
Ibadah.
And this is this is what I see.
So, for example, if there's a question between
28,
automatically, 8 is the correct opinion.
You know, like, I, through my clairvoyance, I
can predict everyone's gonna accept 8. Why? Because
there's less in it. If you're gonna, you
know, you know, if it's halal or haram,
just make it halal. Unless it's something that's
burdensome, in which case make it halal.
Why? Because people wanna run away from something.
So when you see, like, there's patterns, system
wide patterns, every individual issue, you cannot necessarily
point out that, you know,
that this is right and wrong,
because people you know, they'll they'll they'll pull
the yellow card of difference of opinion. That's
fine. But, like, you know, at some point
or another, you have to ask yourself,
you know, if there's a pattern here. Are
we being honest with ourselves or not?
Because Dean is not something that, like, like
a multiple choice, like a menu I give
everybody and you choose a a salad and
a, appetizer and a main course and a
dessert and, you know, a side dish and
a drink, whatever suits you, and you go
home. Rather, Dean is taken through.
There there should be you should
naturally, you know, prefer to have the beef
steak rather than the, like, whatever pork ribs.
There's that comes with it. Just because the
choice is there doesn't mean that you, you
know, you should choose it.
And so that's that's that's what that's,
that's what that's all about.
So,
so,
you know, these the the the we talked
about first the the
teaching and learning. And then after that, we
talk about what? We talk about the
the zikr that there's no halakat or or
or gatherings in zikr, the zikr of Allah.
Even something as unobjectionable
as the recitation of the Quran, people find
a way to object to it.
And,
you know, if if a person says the
way you guys do it is wrong, the
way that so and so does it is
wrong, the way the x y z group
does it is wrong, that's fine. Show us
the right way to do it and just
do it. But instead,
literally, the message is empty of these things.
And if someone even brings it up, it's
gonna cause a fuss. And for political reasons,
people will say that, that,
no. We're just gonna not deal with this
right now. This is why the
Muhammed, he and I don't know who here
was at Darsan's
event. Muhammed spoke at it. You know, he
named his own master the master of the
Holda. Right? Because when I think of master
of the Holda, it reminds me of Schomburg.
So I'm like,
why would someone wanna name their, name to
Schomburg? You know? But why? It's not he
didn't name it after Schomburg. What did he
name it after? He named it after
that's not a slide at the master of
Schaumburg, but it's Schaumburg itself. So whoever lives
in Schaumburg, you can Hey. Come on, man.
Yeah. Yeah.
What are you gonna do? You know? So,
he named it Masjid. Why? Because of hadith
of the prophet
that there'll be massages near the end of
of time.
They'll be they may even be be filled
with people,
but they will be completely desolate from guidance.
Meaning what? All those things that should be
happening in the masjid, they're not all they're
not all happening.
Some of the masjid, I've even seen them
leave the salat.
There's a masjid, there's a masjid I should
say in
in a place I used to live. Literally,
when they have events, what they'll do, they'll
pray in the time
of just so that the event doesn't get
the event doesn't get steamrolled.
And, you know, this this type of thing
is what's what's the point? It really and
even I think to be honest with you,
I think they themselves stopped doing that
after a while. People are like, yeah, this
doesn't feel right. But, you know, this is
this is the the the the situation that
we live in, the halal we live in.
So,
this is the life of a masjid that
if any of you guys,
whatever, makes the they see dream of becoming
a big shot doctor or some, you know,
whatever, and you make a masjid, make sure
that, you know, that these things you don't
compromise on them. It's okay. If the masjid
doesn't have a chandelier, no one's gonna die.
But,
you know, without these things, then
it's like you put in all the time,
effort, and the money, and the actual benefit
that you wanted to get out of it,
you're you're cheating yourself out of that.
Again, this is a part of it, a
longer hadith of Sahih Muslim.
Is a chapter regarding the virtues of
the virtues of.
And is a
very a very a very, a very,
non
glamorous part of,
part of the practice of deen for whatever
reason.
And,
you know,
knows best what the reason is,
except for perhaps people are perhaps people are
sit up straight, please.
Perhaps people are,
you know, they think that it's something that
they learn when they're children or whatever, and
so they don't give it any due importance.
Sit up straight.
And so the,
you know, the Imam Noemi,
he made a a chapter in this book
with regards to what?
With regards to the spiritual path of the
to remind the Ummah about what?
About the spiritual virtues of.
So he begins as is his,
as is his habit with the, Quran itself,
the text of the Quran, it says
says in his book,
oh, you who believe,
when you,
stand for the prayer,
wash your faces and your hands,
all the way to the elbows.
So the word yad in Arabic, it can
mean, like,
your hand, like we say in English,
or it can mean your, what's
your entire arm.
Both of them, it means that. So makes.
He says wash your your your your arm
and tell what from the fingers to the
to the tip of the elbow,
and then wipe your heads and wash your
feet,
until the ankles,
and if you are,
if you are in the state of major
ritual impurity, meaning,
a woman after her period or postnatal bleeding,
or a man or woman after relations,
or those things that follow the same? How
come of of of the list what what
what things were listed?
Then then then then then,
or or take your tahara.
And if you're sick or you are traveling,
the subtext being traveling and not able to
find water,
or you have to, you have to defecate
here.
Means to, like,
lower down to the ground. People used to
use so it's itself it's a it's a
metaphor. It's not, like, literally
defecate, but it's a metaphor for defecation that
a person should squat and have to use
the use the bathroom.
Or you,
you touch,
women or vice versa,
touch men. Obviously, this
this expression, there's there's difference of opinion widely
between the imams.
Imam Al Hanifa here says
here means,
what?
It means relations, the relations between husband and
wife. And then on the other extreme,
Imam Shafi'i says, no. Here, lams just means
to touch.
So any touch between man
and woman,
that that will break the. And like many
different messiah, the Maliki Madhub is
balanced between 2 extremes.
It means that, that a a a a
a man or a woman should touch one
another,
either seeking
or or receiving this the the pleasure that
that's there in the touch between
a husband and a wife.
And, this is not only just
an attempt to
make,
you know, to reconcile between 2 arguing parties
that, you know, cut the pie in half,
you take half, you pick half, and shut
up. Rather, there's also a linguistic meaning here
also because lams means to touch, but from
the meanings of it is what? Does anyone
know what the meaning of the the word
is,
which shares the same
root as lumps?
Is a request,
meaning to seek something.
Right? So the idea is that there should
be some intentionality,
in that, in that in that lumps. And
so that's why he he says he he
says it's not just like a person, like,
walks by somebody and brushes them or whatever.
Rather, that a person seeks,
what a man and a woman seek from
each other when they when they touch.
So in any of these cases, at any
rate, that's the the hookahum of breaking will
go through all of these things.
If you're in any of these cases, because
these are all diff these different things that
that,
that break a person's,
and you're not able to find water,
then make,
with pure,
with with,
is
it means pure earth or,
means to ascend. So meaning whatever is on
the surface of the of the Earth, naturally
on the surface of the Earth. So it
includes sand. It includes rocks.
It includes,
a clay. It includes dust. I told you
to sit up straight.
Don't sit against the wall.
Hello? Don't sit against the wall. Come forward.
In fact, come sit in front of me.
You can grab your pen and paper. That's
fine.
So the idea is what is that any
of those things face me, please.
Face me, I said.
So the, the idea is what is that
side side is all those things on the
surface of the earth. So it can mean
clay, rocks, sand,
dirt, dust,
like salt, the dried salt from, like, a
dried out salt marsh,
and then it it can even include snow
as well,
that you make Tayamun. What does Tayamun mean?
It's an interesting word. Tayamum is also from
the bible of tafa'ol.
And,
the root is yam.
Yam, yam, yam, mim,
is a word for ocean
or sea.
And the reason or for water. And the
reason for that is what? Is that Yam
is the name of Sun
who who drowned.
And so in all Semitic languages afterward thereafter,
the word yam
means water
or it means a great body of water.
So tayamum
is right. Tafa'ol is to do the meaning
of fa'ala with takaluf.
So
means to try to try to try to
act like there's water there, and there's really
isn't. And so what are you doing? You're
trying to take the usage of water out
of the earth,
which is which is exactly what is. Can
you please stop playing with that?
Is exactly what is.
And so the way a person performs
is that they touch the earth with their
hands,
and, they wipe their face with, with their
hands thereafter after dusting their hands off. And
then they touch the earth a second time
with their hands, and then they wipe each
each of their arms.
And so both of them are once. So
anytime in the sharia, there's washing. Washing happens
in sets of 3. According to the sunnah,
wiping is only 1. So you only wipe
your head once, you only wipe over hoofs
once, and you only do the wipe of
once. Right?
Or is the word for wiping, and it
only happens once.
And then Allah says Allah doesn't wish to
make difficulty for you. Rather, he wishes to
purify you and to complete his favor on
you,
and so that that you may be thankful.
And what's the point of us being thankful?
That
if you're thankful, he'll give you even more
from his blessings.
Now there's a couple of issues here. The
first issue I wanted to bring attention to
is why is it in the Quran the
order of the is different than the order
that we generally make?
Why is washing your face mentioned first rather
than washing your hands,
etcetera?
And the reason is that the the the
the articles of that are described in the
Quran,
these are the of
These are the obligatory parts of
So this is like the the the the
bare minimum number of limbs you have to
wash. So, for example, wiping the ears isn't
mentioned in it, or, you know, gargling the
water in your mouth and in your nose
is not mentioned here. Why? Because those are
sunan of wudu. Those are not those are
not from the faray of wudu.
And so the the the order of the
faray of is what? The first further part
or limb of the wudu is your face,
and then afterward,
each of your arms, to the elbows, and
then afterward, wiping the head, and then after
that, washing the feet. And it's a great
mercy of Allah
that, you don't have to snort the water
in your nose and you're not obliged to
gargle the water with your mouth because not
everyone in the world has already access to
water that you wanna be putting in your
mouth,
all the time.
And so,
there's a great hekma, and there's a great
wisdom, and there's great, mercy in in in
those things.
The second thing I wanted to point out
is that,
there are many people who think the point
of is cleanliness,
like physical cleanliness. And although there is an
element of that there, if you look at
the
made from a mud of water, which is
not a whole lot of water. It's definitely
less than what we use. And it is
the 2 cupped handfuls of the prophet
about a cupped handful of Rasulullah
It's not a lot of water. In fact,
most of us use more than that. Even
though this is a
to use more than a mud of water
is is a reprehensible innovation,
and it is a a a a a
a manner of performing an act of worship
that wasn't performed by the messenger of Allah
And so the,
the mud
the mud of
water that's used
for for wudu, it should not be exceeded.
If a person uses less than that, that's
that's less of a issue than using more
than that. And so there thereby a person
can understand that by using mud of water,
you're not really gonna, like, wipe things squeaky
clean.
Although there again, it may if the limbs
are dirty, it may, you know, remove some
of that, but it indicates to you that
that's not the point of the wudu.
And so if that's not the point, and
someone said, well, you still you're cleaning something.
Right? Well, what about tayammum?
What are you gonna by touching a rock,
what are you gonna clean? If you make
tayamum from dirt, you may actually make the
limb more dusty than it was from before.
And the idea in all of this is
what? Is that when Allah subhanahu wa ta'ala
says
that he wishes to purify you. The purification
that's being,
that's that's
that's being,
pointed to is what?
It's a spiritual purification before it's a physical
purification.
Because kaffirs know how to wash things as
well,
oftentimes, they don't really
it looks like they do, but they don't.
But theoretically, it's not difficult for them to
learn. It's not something that you need at
any rate for.
So
we we accept the fact that there is
some pure physical purification in, and there's that's
fine. That's good. That's also part of, to
be to be physically clean. But the most
important thing benefit that a person gets from
the is what is spiritual purification.
Meaning what the the hadith that will be
read hereafter, they indicate that the wudu is
a a a a type of a vehicle
for tawba and it is a way of
getting your sins forgiven and that's what the
tafir that's referred to in the
and so that he may complete his favor
upon you. Again, completion of favor through, what
does that mean? It means it's not physical
cleanliness. There's something else going on here because
that the the data points don't fit that
model.
And the last point I wanted to mention
is here that allata mentions that
that that Allah doesn't want to burden you.
Meaning the point of wudu is not to
make you jump through stupid hoops for no
reason.
Rather, there's an actual benefit in it for
you. Now a person may look at the
siyap and the order of the ayah and
say that here the the the, the the
burden that's being talked about is the burden
of finding water when you don't have water.
But the idea is what? Still the has
a benefit in it.
And,
a a more proper,
a more
reading of it is what this refers to
the sub the what's being talked about in
the entire ayah. That the point of is
not like a stupid hoop that you jump
through in order to get to the salat.
Rather, there's a great hikmah in it. Uh-uh.
It's not it's not an annoyance.
Rather in and of itself,
in
it All of these things are found in
the wudu. And so in that frame of
reference, then we read these,
a hadith of the prophet sallallahu alaihi wa
sallam, and see how they explain
this this this this model of,
how a person should approach or look at
Let's say in Abu Hurair
who narrates, Hadith of both Bukhari Muslim
that I heard the messenger of Allah Sallallahu
Alaihi wa Salam say. And this is important
also because Abu Hurair radiya allahu anhu, one
of the one of the objections that that
certain people have against his hadith
both from non muslims and from,
heterodox and deviant groups that that that claim
Islam
is that he became Muslim very late
in the the nubuah of the prophet
How come he has all of these Hadith?
And the the Muhaddithin, they actually accept the
fact that not everything that Abu Hurey radiya
allahu and whom he narrate, that he heard
it personally from the prophet sallallahu alaihi wa
sallam.
But because this is part of the this
is part of our tradition,
that the all of them are upright narrators.
This doesn't mean that they're this doesn't mean
that they're,
that they're infallible.
They they commit sins, they make mistakes,
but the thing that's that's that's common between
all of them is that they wouldn't lie
about the prophet sallallahu alaihi wa sallam. They
don't find in the sirea that somebody lied
about the prophet sallallahu alaihi wa sallam.
And the people who were, you know, suspected
of that were the Munafiqin,
and
there was an idea amongst them who those
people were. And they're obviously not gonna be
the ones that the prophet makes dua for,
or praises, or etcetera etcetera.
And so
the idea is this is that obviously, are
the people who are alive at that time,
if we don't know about them, we will
have a good opinion of them. However, there
there are a number of people who are
important like Abu Hurair radiAllahu anhu in the
transmission of Deen, and you'll see that there
are different places where the prophet
will praise them, And he's not gonna do
that for the Munafiqeen.
Rather, he knew exactly who the Munafiqeen were,
and he told us to say say, Sayna
Khadai Fathub Mulyanan
who was Asahi of Surin Nabi Sallallahu Alaihi
Wasallam used
to tell him secrets and because he he
would keep them. And so, Sayidna Umar
he once once once when he was Khalifa,
he forced Hudayfa, he said that the prophet
told you the list of the Munafiqeen.
I implore you in the name of Allah,
was I one of them?
He wasn't asking about anybody else, he says,
was I one of them?
And he says that, I tell you in
the name of Allah that you weren't, and
I tell you by the name of Allah
if anyone ever asks me about the about
this again, I I won't I won't divulge
any information.
So what he Sayyidina Umar used to do
is he would see if a janazah is
leaving. If Halifa Tughl Yaman would get up
and join the janazah,
he would join it and if he wouldn't,
he would also sit it up.
Meaning what? Even though it's not a 100%
known, the list wasn't published,
it was kind of people had an idea
at the end of the day as well
who who those people were.
And the prophet definitely knew who they were
and he wouldn't have given
the time of day to those people, with
regards to teaching the deen and learning the
deen, and he wouldn't have praised them. Even
though Sayyidina Abu Hurair there,
a number of narrations of the prophet
praised for him, and the the senior Sahaba
trusted him as well. And so said Nabi
Hurrah, radiallahu,
so if he's reciting if he's narrating a
hadith,
who is he narrating from? He's also gonna
narrate from another Sahabi.
So this is what they refer to in
the, in the in the,
in the books of hadith as
Mursal is when somebody narrates when a tabiri
narrates from the prophet
Meaning
someone who met a sahabi but never met
the prophet
If someone like Hassan al Basri who never
met the prophet sallallahu alaihi wa sallam said,
Rasulullah sallallahu alaihi wa sallam said such and
such thing, this is a hadith called,
this is this in the hadith terminology, they
call this narration mursal,
meaning the last link of the narration. It's
like, you know, there's like someone said to
pass over over over the head of whoever
should have been in the middle. Instead of
it being like a baton in a race,
it's like a like passing the ball, like,
from across the field. Right?
When you guys get to
learning,
learning the other uloom, you should memorize
as well. That that pays off later on.
So,
the,
is what?
Is that hadith in which the last link
between the narrator and the prophet
is
missing but it's not
it's not readily apparent.
Means like,
means like hidden. Right? So there are certain
hadith of which
are Musa Musa al Kafi. In fact, not
just him.
Many of the
will narrate something from the prophet
that they didn't hear directly,
but they were they but they narrated from
another Sahabi. And so amongst them was it
wasn't there wasn't a need,
to there wasn't a need to,
mention who you're narrating from because it's already
known that the issue of fabrication is not
there. If you're just a few Muslims and
you're in Badin al Munawwala and everybody's starving,
then, you know, you you know, and it's
you know, hadith in which there's no incentive
to make something up,
then,
you know, then there's really no need for
the entire Islam system at that point. And
the Isnat system, the need for it comes
later on when there are incentives for fabrication.
And this actually, know, this brings us to
a even bigger issue, which is what,
oftentimes a person goes to university and they
hear the way that, you know, university professors
talk about,
talk about Islam.
They'll make objections against the prophet
and against the Sahaba
that, you know, that, you know, this is
not really we all know this is not
really a revelation, it's something else. And the
fact of the matter is,
if you wanna talk, like, just rationality.
So, you know, to invoke a supernatural explanation
for something
is, is, you know, is a weak explanation
when you can choose a rational explanation.
If you're saying that they made it up
and you're claiming it's a rational explanation, tell
me what did they benefit from any of
this?
A great number of the Sahaba
died broke,
and people died in badar and ohad, etcetera,
etcetera. What benefit did they get out out
of it? The prophet himself died broke. He
literally died broke.
Said Abu Bakr Siddeep died broke. Right.
Said
who used to take his in the masjid,
like,
you know,
and
the the the the pattern of the the
woven straw mat would imprint on his side.
What did he get out of it?
What did any of them get out of
it? Yes. There is a group of people
afterward that financially benefited. They had huge palaces
and opulent,
you know, shows of wealth and culture and
things like that.
And
those people actually do end up fabricating a
whole lot of stuff.
Right? There's a whole bunch of the genre
of hadith that are fabricated in the in
the virtue of and why? Because they fought
each other for for control of government.
But these things that are narrated by people
who are neither part of either party
nor did they financially benefit, this is not
a rational argument to say, oh, obviously, they
made it up. It's not so obvious. Because
if, someone is crazy or is a liar,
world civilization doesn't come out of that. Those
type of people are a dime a dozen,
and that's like the type of the type
of argument that, like, you know, maybe Shakespeare
wrote Shakespeare or maybe there's, like, a 1000000
monkeys and a 1000000 typewriters
typing for a 1000000 years, and one of
them happened to write Macbeth or whatever. It
doesn't work that way.
That's real life doesn't work that way.
So,
at any rate, so the prophet said that.
Here he says, I heard the prophet, I
heard the messenger
say. Meaning that this hadith isn't more so
kafi.
This is I heard it myself.
I heard the messenger of Allah salallahu alaihi
wa sallam say,
indeed my ummah will be called in the
day of judgment, Gur
means what? Gur
is the Jamaah of Agar.
Means,
it means white.
And in horses,
it specifically means a horse that has a
white spot on its on its forehead.
Greater than the not like a it's not
like a speck but bigger than the size
of a dirham. Dirham is about as big
as a quarter.
Right? There's a white spot, a quarter size
or a bigger bigger than us. That's what
means is the plural of akhar. Akhar means
being it means either the color white or
it means like a white a white spot,
a shining white spot.
And means to wash something
and scrub it until it shines.
Something that's so well cleaned that it's it
shines.
Right? It's like a person you know, your
car is, like, nasty looking and then you
take it through the the the drive through
on Eid or whatever. Right? That's what we
do. We go to the car wash on
Eid.
It's a lot of fun even for me.
And,
it makes the car look beautiful.
Looks new even though it's not new.
Or you get the car detailed, and then
you start to notice things about the car
that weren't that were kind of they're dingy
from before. The car looks like almost like
a new car.
So that's what
means. Right? Like, I guess in contemporary
automotive parlance,
would be like detailed, like real, like, you
know, clean until it shines.
So that my
my will be called on the day of
judgment,
like, radiant white
until it shines.
And, again, this is not like
white people,
but
the
some of them will be white people inshallah
inshallah, like
our friends. This is not what it means.
You're Puerto Rican, but you
know. Come on,
No one's gonna, like, confuse you from being
from Doctor Congo. Right?
So this is not this is not what
it is. There'll be there'll be people from
Doctor Congo that will be amongst this group
as well.
The the the white here meaning what? Like,
Like, the the the shining of the of
the the the nur, not necessarily the color
of the skin.
Otherwise,
the Sahaba on whom majority of them were
dark skinned
people. It's not it's not just, Sayna Bilal
on whom. Majority of them were dark. Sayna
Umar saidna Ali they were they were dark
skinned people.
Majority of them were dark skinned people.
If the people who are in Syria and
Egypt now, they're not ethnically Arabs, most of
them. And
and even those who are that have the
tribal lineage,
still the genetically, it's admixed. Otherwise, the people
in the Arabian Peninsula are are are there
were people who are lighter skinned amongst them,
but they're they're on average darker skinned people.
So the,
the,
that
that they will be,
illuminated
and shining
from what from the effects of.
Obviously, you don't see that.
You can be you can be as white
as milk.
And this doesn't make you shine. You're just
the same color you were 5 minutes ago.
But that means that there's a nur that
these things come with that's spiritual in nature
that will be that will be seen. The
effects of it will be apparent on that
side.
And so the prophet said,
or perhaps it's the ziada of Abu Hurair
that whoever
amongst
you, is able to extend the the the
the that that that whiteness or that brightness,
then let him do so. And it's hadith.
It's narrated by both Bukhari Musul. And it's
known that Abu Hurair
he, he used to make until his knees
and until his shoulders,
and because of this hadith. And the rest
of the Sahaba were like, no.
You know,
we get it, but no.
Because the prophet never did it. So from
a fiti point of view,
it's a it's
a rejected roundly rejected opinion,
but it shows that what? That he's looking
at it from a different angle. And not
everything in in the deen is legalistic.
Okay? There's an intellectual side of things and
there's a there's a spiritual side of things
all as well.
All of these things are part of deen.
It's not just like, oh look you're being
a Sufi because you're talking about spiritual things
now. No. All of them are part of
deen. It's not like this is, you know,
this is the actual deen of Allah Ta'ala,
this is just we sit around and smoke
weed and like peace and love and stuff
like that. No. All of these things are
part of need. The same weed just like
the same weed as haram for,
for a Muslim, it's the same weed as
haram for a Sufi as well. Just like
that, the spiritual side of things, you should
think about them. So imagine that, from the
legalistic side, a person may have their proofs
for why they wanna wipe over their socks.
They may or they may not. It's not
a fickle darsh. We're not gonna get into
it right now. But,
just hypothetically
speaking,
we can say that that this that that
that that discussion will pass it off to
the.
The spiritual discussion.
Okay. Is there a benefit in washing your
feet that's not gonna be there by wiping
over your socks?
Because who's gonna
your your Sykes and socks are gonna come
with, like, some sort of celestial tied with
bleach level of
shine.
How does that benefit you?
If it benefits anything, it benefits the socks.
The socks of the there's no it's irrelevant.
Socks are irrelevant on your
So from a spiritual point of view, this
is this is an angle of looking at
things. It's also part of the deen. It's
not like some made up,
you know, pie in the sky in July
type of stuff. This is also part of
the deen as well, and the Sahaba used
to look at this. This is why why
is
making until his shoulders and until his knee?
Why? Because this is also something
that the
Sahaba used to give consideration.
In this particular issue,
they decided against him, but the methodology of
looking at the spirituality of a matter,
as a holistic way of of looking at
it, not just being legalistic with everything. This
is a sound methodology, and it's a methodology
transmitted to us by our
that said, Abu Hurair
said that my Khaleel,
said that the hilya, the the jewelry and
the adornment of the people, of the believer,
in Jannah
will I mean, he doesn't expressly say in
Jannah, but it's the meaning of the hadith
that the adornment of the believer in Jannah
will reach all the way that the wudu
reaches. Meaning, it's it's gonna be like,
you know, like a woman usually more frequently
than not, where is she gonna wear her
jewelry?
In her ears, in her hands, in her
wrists. Right? What's the point? I guess, you
know, you could have a ring like,
I don't know, somewhere that's covered by clothes.
Okay?
But it's nobody's gonna see it, so what's
the point?
And if you do, you only do it
because the one person that's gonna see see
that.
And if they are not not gonna see
it either, then no one's gonna do it
just because nobody's gonna see it. Right? So
where's the most joyous where it's gonna be
seen? I guess if you're like this or
whatever, it's up
up in your nose and stuff too, which
I don't know, man. Like,
I don't know how the nose ring does
with allergies and stuff like that, but, you
know,
thank God,
both the men and women should all equally
thank God that I'm not a woman.
Not because of who being a woman is,
but more because of who I am.
At any rate, the
the is what it's that it's the the
place of adornment and the place of beauty.
Right?
You know, people, I guess, nowadays put rings
in all kind of weird places,
analogy. Perhaps makeup is a better analogy.
That you don't see someone you know, you
don't see a woman putting makeup on the
back of her bicep usually. Why? Because no
one's gonna see it. Whereas what? Fingernails,
the toenails,
right, the face, etcetera, that's where the adornment
is. So that just like, the beauty and
adornment is there, in a person that the
place that the wouldo touches, it will be
beautified and it will be adorned.
Again, this is all countering the the other
model of wouldo, which is, like,
turn the faucet on maximum and just splash
a bunch of water and try to get
done with it as quickly as you can.
That's not what's going on here. And so
he uses a word for
meaning
Khalil.
The meaning of Khalil is Habib, the beloved
person. Right?
Means what?
Means for something to mix with another.
And so I I used to think that
the word khalil is the like the person
that you mix company with. That's actually not
what the meaning is. Right? What does the
word, like,
in Arabic, what does it mean? It's like
pickles. Pickles. Right? So are they pickles because
they mix with each other? No. Because just
one of them will be a pickle itself.
It's pickled because the brine mixes it pervades
the entire thing itself.
So the the the the the word is
that person whose love has mixed with your
heart
such that your heart and that person's love
are inseparable.
That that person's love has mixed with every
part of your body. So that if you
were to see that person's happiness, it makes
your your entire
starting from your heart at your entire being
happy. And if you were to see that
person in pain, it makes
your entire being in pain because that person's
love has completely,
you know, mixed through you. So what does
it mean that Allah Ta'ala calls Sayna Ibrahim
Alaihi Wasallam Khaleelullah.
Right. This is a very high honor meaning
that Allah Ta'ala is holy that in its
complete completeness love saying Ibrahim
That Allah Ta'ala which is, I guess, theoretically,
Allah Ta'ala doesn't do anything in pieces and
parts, You know, we don't do fractions with
like the Nasara,
tried to do. But, the idea is that
that it's an expression showing the
the the the completeness of Allah's love for
him.
So he said, I heard my Khalil say
that the the ornamentation
of beautification of the believer
will reach all the way where the ulu
reaches.
Insha'Allah,
will suffice with that today.