Hamzah Wald Maqbul – Riyd alSlihn True Love and Tooth Sticks Ribt 06262020
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Alhamdulillah, by Allah's father,
I wanted to give some good news,
which is that in addition to this dars
on Sunday, inshallah, we'll also hold,
we'll also hold
Maliki Fik Dars on Thursdays at the same
time, 7 o'clock. So anyone who wants to
come can come,
and,
you know, people say, well, will you upload
things to the SoundCloud?
If
class goes very badly or very well, then
the answer is no. If If it's mediocre
in the middle,
then,
then,
then,
then probably you can listen to it online
as well.
But the the people who come to Maliki
Fikdash don't have to be Maliki. Oftentimes, because
of lack of
lack lack of customers, I've had to learn
to cater to other people. So we'll read
the Malekithic book, we'll mention the Masai or
the Filaf. Anyway, it's it's good. It's befitting
the the the difference of opinion should be
mentioned because we don't live in a homogeneous
society, and I don't want people to get
the idea that
the entire sharia is
is a monolith. It's not Aqidah is,
but, but the Sharia is not. Right? You
know monolith? You know monolith means?
What does it mean? It means literally, it
means, like, one stone. Right? Everyone so in
that sense,
Islam is not a monolith. Actually, have you
actually been to before?
There's something called the that literally is a
monolith.
So in that sense, yes. Our Aqaid is
what hold us together,
not just as the ummah of the prophet
but
in fact every ummah of guidance
that the Anbi alayhi wasalam has narrated the
russus
said that the Anbi alayhi wasalam are like
brothers,
their mothers are different but their father is
the same.
The father is what the the and the
mother is, like, the metaphor for the. The
rules may differ slightly.
The may differ slightly,
but
but but the the father is the same.
The Nasav is the same.
So,
yes. In legal matters,
we're going to differ, and that's okay.
And this should be a lesson for others
also who
a sloganeer for, quote, unquote, political Islam. In
the sense that Islam has a very important
mandated place in,
in in the political life of a Muslim.
That's good that there's something called political Islam,
no matter what,
cuss words the BBC or CNN will say,
to people like that. But on the flip
side, if a person thinks there's one thing
called political Islam and politics is ever gonna
unite us,
that's not how that works. Doesn't even unite
us, how is politics? We're we're united in
the conception that we should all follow the
Sharia even if we don't agree what that
Sharia is, And how we're gonna follow that
Sharia that we don't agree upon, that's even
that's
even more difficult for people to unite on.
So if somebody has a different political opinion
than you,
about recent court cases,
or whatever,
like, that's not a reason to cancel, and
it's a sin to, like, insult people and,
like, to put them down because of things
like that, even if you think they're wrong.
Because
is I believe I'm right, and I believe
you're wrong, but it's possible that you're right
and, it's possible that I'm wrong,
then politics is gonna be even further afield
than that.
Obviously,
angry
young people don't
process
these these things as well, and, I guess,
nuance has become a cuss word nowadays. So
let's leave it alone.
This is a very amazing
hadith
and,
one that all I can say
may cause certain people to,
to drink from sweet chalice of martyrdom one
day, but
still it deserves to be mentioned. And the
Rasul
said it. So whoever doesn't like it,
that's their problem.
That said,
may Allah give mercy to a man
who stands in the night and prays,
and he wakes his wife.
And if she refuses to wake,
he
spritzes or possibly depending on which meaning of
the
can mean to spritz water, it can also
mean to pour water that he I think
I believe from the it's it's not the
pouring.
Uh-uh, and that's what even Al An says
in Russia, that that he spritz spritzes water,
on her face.
I think that's, like, nowadays,
I don't know. I'm a
we have a lawyer here. That's maybe does
that count as, like, domestic violence?
The water? DV, like spritzing water in someone's
face?
It's,
yeah. It's battery. Is it is it it's
battery.
Right? Domestic battery. It's, yeah. It wouldn't fit
under domestic It's battery. It's battery. Okay. And
then in the Hadith of the prophet continues,
Allah ta have mercy on the woman.
For all
our angry, young, red pilled brothers,
especially that have never been married before.
May Allah Ta'a have mercy on the woman
who stands in the night and prays,
and wakes up her husband.
And if he refuses,
she spritzes water in his face.
Obviously, with love.
Yeah. Obviously, with love.
And,
interestingly enough, for whatever reason, I think that
the
the the sensibility of the age we live
in
is somehow, it seems a little bit more
negative for a man to do it to
his wife because for so much of a
history, it was the other way around.
But here the mentions
both of them, and it's obviously not to
put a person down.
So it requires a little bit of courage,
I guess, for someone to do that to
their spouse. So to to do that for
their spouse.
But, like, children, children understand, like, if you're
actually being sincere to them when you say
something or if you're just being a faker,
hopefully, your spouse would understand.
And,
furthermore, on the flip side, the one doing
it needs courage. The one who's having it
done to them needs to have a great
amount of,
Sufic training
in order to understand that this person is
doing to me something that I don't like.
It's acknowledged that it's painful because nobody likes
to be woke up from their sleep.
But that they're doing it for my own
good. It's actually for my own good.
And,
you know? Yeah. If your husband is gonna,
like, fly into a blind rage and do
something stupid, then by all means, don't spritz
his face with water and cause yourself problems.
If your wife is gonna go into a
blind rage and, like, stab you,
by all means, don't don't wake her up.
You know, if it's gonna cause, like, just
harm way more than the benefit.
But the hadith of the prophet
is his dua that if 2 people can
love each other like that,
like, what a Mubarak thing that is. And
that's the type of spouse that you should
look for amongst other things. It's not the
only thing. But amongst other things, you should
look for. And those of us who are
married, that's what we should aspire to and
idealize.
That, if our spouse should wake us up,
and we actually wake up,
and if they should be willing to look
after our,
in the same way that, you know, to,
you know, in in a way that that
doesn't seem to make a whole lot of
sense for your domestic tranquility
in the short term.
That's a good thing in that sense.
Yeah. Sure.
Yeah. A little sugar. No. No. None none
none none. I want for you. No. Yes
and no.
But, yeah. Yeah. But, but, yeah, you know,
that's that's a good thing. In that sense,
right, your friend came over. You woke him
up
for for Fajr.
Right? That's what a good friend does. A
bad friend will let their friend sleep through
Fajr. Why?
Because on the day of judgment,
it's not gonna be a good thing. And
then friends cuss each other on the day
of judgment. Of judgement. So why didn't you
wake me up? Why didn't you stop me
from doing bad? Why didn't you stop me
from doing evil? Because that's what you do
for the people you love.
That's what you do for the people you
love.
Another
beautiful hadith narrated by
from.
And
as well. The the 2 of them said
that the messenger
said,
if a man wakes his his his family.
Here, the word family is used as a
metaphor for his wife. Because,
the figures of speech there are many figures
of speech that are not blunt, but they're
they're used euphemistically.
And although the sensibility of the age we
live in,
doesn't seem
to honor this fact, but in general, like,
exposing the women folk of your house was
not considered a good thing. So it's a
polite way of speaking. So meaning family, but
it means wife.
That if a a man should wake his
wife and the 2 of them pray,
2 rakahs,
or the 2 of them pray, or the
2 of them pray 2 rakahs together,
then they will be
written,
as from amongst the,
with.
Those who remember
and,
the men who remember Allah and the women
who,
remember Allah
That Allah said in his book and the,
in the Surah Al Ahab, I believe, that
he, he mentioned,
the people that Allah ta'ala
prepared for them paradise,
that their,
their their attributes are what?
The people who remember Allah abundantly,
the men who remember Allah abundantly,
and the women who also remember Allah
abundantly.
This is a slight tangent,
that that's worthy of mention here, which is
what which is that
vikr,
which is the lub. It's the the the
it's like the core of the point of
basically every act of worship is to remember
Allah Ta'ala.
It's the it's it's the core of every
act of worship that they're all there
to remind you of Allah
Ta'ala. Allah Ta'ala, he mentions, right, that the
the that
that one benefit of the salat is that
it prevents a person from
indecency
and from sin.
And indeed,
greater than that benefit is what?
Greater than that benefit is the fact that
you remember Allah to Allah while you're doing
it. This is one tafsir. The this this
the tafsir's eye actually goes quite deep, and
the point is not necessarily to go down
that tangent, but the the point is is
what is at the the dhikr of Allah
ta'ala is the the the the luba of
the act,
of every act of worship.
So the fact that this type of salat
exemplifies
dhikr to the point where a person will
be,
where a person will be written amongst the
for doing this. It's a big deal.
Another
thing to remember from this
from this mention here is that somehow or
another, America seems to be like the the
the the cult of a very interesting type
of Islam that
doesn't seem to exist,
throughout most of Muslim history and geography,
which is what the idea that worshiping Allah
a lot is, like, considered some sort of
bidah.
It's considered some sort of reprehensible innovation. Look.
There's 5 times prayer as far
that's it.
The Hanafis
wanna add with her on top of it.
But for purposes, they actually had to make
an entire separate category
of hukum
because it couldn't make it into the haze
of
the haza of of of the Faraiq.
There are 5 farthest prayers.
You have to fast of Ramadan is far.
Is there any fast
Which one? Jamal.
Well, kids.
But anything else other than that?
Okay? The zakat is farther. Do you have
to give at your mustard fundraiser even though
the fundraiser gave, like, a really wonderful talk
and whatever? Someone comes in, like, a big
sob story at your door about how, you
know, they're they need money for, like,
address so that, you know, so and so
their cousin can get married and, like, you
know, real sob story and whatever. And you
really should give, but you don't want to.
Do you have to?
No.
Right? Hajj is Hajj is far for the
person who's able to do it. Do you
have to go second time?
Hajj is interesting actually because Hajj was kind
of the the the trick question.
Right? Because
you have to make you can still blow
off your your
and your heart is still valid.
So the only the only salat that one
can say is farda'ayn on everybody is the
2 rakas of tawaf
from the
the fawaf. But that's somewhat of a technicality.
That's not the point of it. This is
like more like impressing people at, like, parties,
dinner parties type of thing. Right? The point
is is what? There's very few things that
are far.
So there's this idea that
there's this idea that,
somehow if you do, like, more than what's
far,
you've fallen victim to a backwards type of
understanding,
which is itself a backwards type
of understanding.
And, someone might say, oh, well, you know,
people say this people say this. They'll come
up to me literally like, people have come
to me or people with white hair have
come to me and said, Oh,
these things that you talk about, all the
zikr and this and that. This is just
the hulafa to the Sufis.
This is all the hurrafat of the Sufis.
I said, I quoted you hadith of the
prophet What do you mean?
Like, no. No. It's misinterpretation.
I said, here, and I'll bring you know,
open a open a canonical shahraf,
someone or another who can be accused of
a lot of things, but not really of
being a Sufi in the, whatever,
contemporary sense.
Still, they deny it. It's something that they
cannot digest. Okay. Here's the proof of the
Quran. Right?
You don't wanna do it?
I'm not gonna force you. I'm not gonna
grab your hair and, like, punch you in
the face if you don't like making or
whatever or if you don't wake up in
the middle of the night. It's not part
of the din. However, it's a good thing.
It's not a bad thing.
This is, masha'Allah, where we've come to
as a qulb. I don't want to say
as a Ummah because there are many parts
of the Ummah that are much better than
us.
Allah
give madad to everybody because of their their
mujahhadat in his way.
For us, it's sufficient to be from the,
from the zuhad and ubat of the
of the Qom just merely to acknowledge this.
Just acknowledge that this is a good thing.
If you hear of somebody making a lot
of rebada and a lot of dhikr and
things like that,
you receive a small naseeb. You're, like, invited
to that party. You see receive a small
naseeb of their wilayah. You receive some small
naseeb of their their ajer.
You get a tag along with the group
of that person will bring you along with
them just if you say this is a
good thing.
You don't you don't have to do it
yourself. You know? Everybody, if they did it
themselves, it would be better. It would be
better for them. It's like sheikh Amin, he
always says this. He says, people say, oh,
my shaykh this, my shaykh that, my shaykh
prays this much, and he fasts this much,
and this is his zikr, and this is
how much ilm he has, and this is
how much taqwa he has, in my shaykh,
blah blah blah. Right? And so he he
he he'd say that. The point is not
to talk about your shaykh.
The point is to be that person.
That's a separate lesson. We'll talk about that
later.
But for now, this is a good thing.
Right?
Rasul he mentions that the person who does
this, they're gonna be written as one of
the.
In order to understand the meaning of the
hadith, the first basic understanding that you have
to have is that that's a good thing.
And after that, you know, doors open once
you once you accept
things.
So Sayidasha,
she said that the prophet
said that if one of you is tired,
obviously, you're gonna be tired at that time
in the morning. Right? You're gonna be tired.
But the point is, like, you're so tired
that
it's very difficult.
If a person one of you is tired
in his, prayer, let them
rest a bit until
the edge of the the the tiredness is
removed.
The preponderant
condition of sleep sleepiness is removed from that
person.
Because one of you,
if they pray while they're tired,
it's quite possible
that they
try to seek,
forgiveness from Allah and they just end up
cursing themselves.
You mumble through, you mix words up, etcetera,
etcetera. At that point,
it's better for you in the sharia to
just get some rest. Right?
There may be a little bit of difference
here between the farth and between the,
between the,
the non farther,
acts.
You should try a little bit harder in
the farther acts. But even the farther is
forgiven at some point or another if you
just don't have the capacity to, like you
know, you're you're no you're no longer clinically
sane because you're that sleepy or whatever.
And which is not saying that just because
you feel sleepy, I'm saying you're insane. You
don't have to pray. Right? The point is
is this is that there is a point
after which there's diminishing diminishing return.
And the point is not to kill yourself
to do this, but,
but
that makes it all the more difficult. Right?
Because if you have the option to sleep
and you know when you're really sleepy, it's
better to sleep,
that line
between
being sleepy but having enough
in you
to actually get up and pray,
where you perceive that line is and where
that actual line is, a lot of games
get played with enoughs in that in that
that gap between the perception and the reality
of where that line is.
And,
this is, you know,
This is one of the reasons that if
there's you can't force a person to be
a Muslim. If they don't wanna be a
Muslim, they can grow up in the Muslim
household in the world,
and, they can still find a place in
the hellfire
if they don't want it. And this is
another important lesson for people in life, both
about deen and about the rest of life
as well, is that we can do a
lot for one another. We cannot bring talab
to
for one another.
You can't want something on someone else's behalf.
You can pay for something for somebody.
You can educate somebody. You can take them
by the hand. You can carry them on
your back. You can clothe them. You can
feed them, but you cannot want something on
their behalf. They have to every person has
to bring that themselves.
And,
without it, it doesn't it doesn't really work.
And so that
line in the middle, the only person who
is going to
not fall victims victim to the games of
their own nafs,
in in in where that line is in
the middle is the person who actually wants
to wake up, the person who actually wants
to worship Allah, the person who actually wants
to be written from the and,
with.
And the person who
doesn't really want it,
it will just,
it will get lost in the wash.
Rahu Muslim. Again, these are the 2 the
last 2
the last 2,
the hadith and the bab
of
the
virtue of the night prayer. And both of
them have to do with
when you should sleep, when you shouldn't
when you shouldn't wake up, when it's better
for you to sleep, which is itself a
sign of
the not just the moderation of the sunnah
that such
hadith exists, but also of the ulama of
Imam Nawi
that
he's like, look. You should know that there's
some rational set of parameters in which this
this thing functions. Without understanding what that is,
you're not gonna benefit from that thing. So
he says,
says that the Rasool said
that if, if or when I should say
one of you stands in the night and
they're unable to
recite or pronounce the words of the Quran,
correctly.
Right?
Is having
a problem in your tongue that you can't
speak properly. You can't speak in a way
that people understand.
The word
in Arabic literally means a person cannot speak
Arabic properly. So you're not able to get
it out. You're not able to say it
properly. This happens from time to time. You
know, you're
out of breath.
You're
dizzy. You're sleepy. You know, there are times
that you're stressed out,
when you're really angry,
when you're really overwhelmed by emotions.
Generally, if you're so angry that you cannot
recite the Quran properly, it's a
sign that you probably shouldn't be making decisions
at that time.
It will pass. Sometimes it'll pass very quickly,
but that's not the time really to be
making decisions in life.
It's not the time to make decisions. And
then afterwards, say, uh-uh, I
divorced my wife or I, you know, quit
my job or I this or I that
or I the other thing. And then I'll
be like,
who told you to do that? But the
point is is that this is because of
sleep.
This is because of sleep that they're not
able to pronounce the Quran properly.
And if that person or, like, for example,
a person doesn't know what they're saying, meaning,
like, you start an ayah and you forget
which ayah you're in in the middle of
it. That happens. You sometimes you get that
sleepy. Like, you start an aya and then
you, like, kinda, like
days out
in the twilight
I was I was on the I was
on the operating table. They cranked me with
Fentanyl.
A little bit of, like, you know,
a little bit of, like,
Mulan Asab Unplugged, the the the unofficial story.
Right?
They they they crank me with fentanyl, though
the because it's fentanyl, it's not actually, like,
the the hard
anesthesia.
So I think it was, like, a nurse
practitioner who was administering it.
And she said that we gave you one
dose. You're completely wide awake. We gave you
a second doll dose, 3rd dose. It was
4 doses, and the doctor told me, like,
to give him another one because I was,
like, asking him questions to the doctor while
the procedure is going on. And,
and he's he's he's she says he's just
he's just looking at me to, like, give
you another one, and I'm like, nope. Can't
do more than 4. Like, you're gonna kill
the guy now.
You know? So yeah. But that's that's that's
what it's supposed to be is twilight that
you shouldn't really be able to like, you
shouldn't be asleep, but you're not really
able to carry on a conversation or whatever.
I read like
most of the first
on the table.
So
but if you get to the point where
he gives you the the 5th dose of
Fentanyl and you're not able to, then just
you can take it easy. That's fine too.
That's fine as well.
That person let them,
let them
just lay down a little bit.
The chapter regarding the,
regarding the,
the the
preferredness and the belovedness and the recommended recommendedness.
These are words, they don't really translate properly.
But, stepab, something that you seek love from,
in a very in a very literal morphological
sense. From the standing in night prayer in
Ramadan, and
know we is explicit that that that that
that is Taraweeh. That is Taraweeh.
That the person who stands in the night
in Ramadan and faith in Allah Ta'ala and
hope for reward from him, that person
the reward for that is all of their
previous sins will
be forgiven forgiven.
And,
this is a hadith, obviously,
that many people hear again and again in
Ramadan, and I say it and I mentioned
that this is and any in case anybody
says this, you know, crypto
is, like,
making this up only to pump up their
culture.
No.
Nobody agrees with me, and you can accuse
him of a lot of things, but you
cannot ever accuse him of eating biryani.
Not just never hap it didn't happen. It
didn't happen.
And it's a, narration
that is
essentially tantamount to the same meaning that the
messenger of Allah
said. That the messenger of Allah
used to encourage
people to stand in the nights of Ramadan
in prayer,
but he would not order them to
as individuals. He would not order them to.
And he would say whoever stands the nights
of Ramadan in faith and hope for reward
from Allah,
that person, whatever sins came from before, they
it will serve as a as a forgiveness
and expiation for them. Obviously, still with the
condition of Tawba.
The chapter regarding,
praying
the night
of Qadr,
and,
and the
explication
of
which of the nights
one should have the most hope for it
being.
That indeed we sent it down
in,
the
And Allah said in Surat Duqan, indeed We
sent it down in a Mubarak in a
blessed night.
And
Nabi
That said Abu Hurair
narrates that from the prophet
that whoever stands,
Laylatul Qadr, the night of Qadr in iman,
in faith and in hope for reward from
Allah Ta'ala.
That person, their sins will be forgiven.
My sheikh, Rahim, he
told me before going to America, he said,
I know you're gonna live in America. There's
no masajid out there. They're few and far
between.
They knew, you
know, what we would be going to. So
he said, at least try to make it
to the mustard for for for Fajr
and for Isha.
Because at
the end of the day, it has to
be some night of the year. Right?
So even if you could catch that much,
that's a big deal.
Obviously, you should go, like, for every one
of your 5 daily prayers.
But he goes, if you're in a situation
where you can't, at least try to try
to catch Fajr and Isha
because, some night has to be laylatulqadr. It's
a hadith of the prophet
like
sallallahu alaihi wa sallam.
The person who prays the isha in Jama'a,
it says if he prayed the has stand
stood half the night in prayer, and the
person who prays Fajr,
in Jannah'ah, it's as if he stood the
other half of the night in prayer.
Anhuma
narrates that
some men from the
companions of the Messenger of Allah,
Ibn Allan mentions the Hafiz ibn Hajar
says in his that
I I haven't been able to find the
names of any of them, who they were
in particular.
If Hafiz ibn Hajar couldn't find them, like,
good luck.
Some of these people literally were like computers.
It's anyway, so good luck.
He said that,
He said that some men from the companions
of the Messenger of Allah Sallallahu Alaihi Wasallam
were shown
in
a righteous dream, that it's in the
last 7 nights of Ramadan.
So this means that
this means that seeing a true dream, that
these are not hocus pocus things.
These are things that have a precedent from
the Salaf.
And the Rasool sallallahu alaihi wa sallam's
companions saw them, and he confirmed them
on it. And more amazingly, he saw that
they saw.
And,
you know, like we mentioned last time, be
a good person, then you can be a
good Muslim. Be a good Muslim, then you
can be a good,
person of knowledge. Be a good person of
knowledge. If you can complete these three things,
you're at the threshold that whatever other things
that you the the things that you don't
understand because of what by the barakah, what
you understood.
Allata will show you the things that are
unique to you that you need to understand.
Right?
So this is that process in action. But
they were shown that it's the last 7
nights. And so he says he's
he he said that they were shown the
last 7 nights that the the night of
Qadr is from amongst the last 7 nights
of Ramadan.
And so the messenger of Allah, sallallahu alaihi
wasallam said, I I see your visions that
you saw this,
that
they they all coincide
with it being one of the last 7
nights. So whoever wishes to
make an educated guess,
with regards to when it when it should
be, let them let them guess that it
will be in the,
or approximate,
approximate that it'll be in the last 7
nights.
Don't worry about it.
Sayedha Aisha
narrates that the Messenger of Allah Sallallahu Alaihi
Wasallam,
he would
make a itikaf. Here
Mujawara here is a itikaf in the last
ten,
of Ramadan,
and he would say,
seek out.
Reckon that the will
be in the last,
10 nights of Ramadan,
which
is
one of the reasons that
the Ihtikaf is indeed
last 10 nights.
And from her,
He said,
seek out or look for
the Lelelut Al Qadr
in the odd nights from the last 10
nights of Ramadan.
And for whatever reason, I don't understand why
Laylatul Qadr has become the knight of power.
That's Qadr, like, with the Dal Muharraq.
This is, like, but it's not tahriq. It's
Qadr
with the with the sukoon on it. I
I I feel like this is like a
Yusuf Ali translation
issue.
God bless him according to his intention.
There are a lot
better translations, and there's no translation that matches
up with the Arabic.
And she also narrates that the Messenger of
Allah Sallallahu Alaihi Wasallam, in the last 10
nights of Ramadan entered, he would give life
to the night, meaning he would worship Allah
in the night, and he would wake his
family up, and he would be very serious,
and he would tighten his lower garment.
And, this expression of tightening the lower garment,
the the the the commentators,
they write that it means 1 of 2
or both of 2 things. 1 is the
Jamr Shamal that that he used
to, like, you know, like, you
gird your loins, like you tight tighten your
belt, meaning you're become serious about doing something.
You gather your courage and just do it,
you know. And the second is that he
would not,
he would he would he would turn away
from the relations that that are had between
husband and wife as well, in those 10
nights.
Say the Aisha
who saw the Rasool
from inside the house.
Because who knows
who knows who's doing what, you know? If
you wanna know the the the real deal
about anybody,
go visit their go visit their you and
your wife visit their house with with, you
know,
them and their wife at their house. I
promise you, even if it's your best friend
for, like, the last 20 years, you'll learn
something about that man that you didn't know
from before.
Because the 2 wives are gonna talk with
each other, and you're gonna hear something from
your wife that she heard from that's it's
a thing that happens. Who here has never
has that not happened before from the very
public?
It happens. Right?
So say that's
the real deal, Rasuulullah,
both in public and in private,
that he,
that he in Ramadan when Ramadan came along,
he would exert himself,
in a way that he wouldn't exert himself
otherwise, meaning even more. And when the last
10 nights, came, he would exert himself in
a way that he wouldn't exert himself even
in the rest of Ramadan.
And she also narrates that she had said,
O Messenger of Allah,
do you see,
if I
find out
which night is?
Akash. Right?
If I knew which night is Laylatul Qadr.
What more kash do you need if you
like live in the same house as the
Messenger of Allah SallAllahu Alaihi Wasallam? Just open
your eyes you'll see so many things. But
then again, there are many people who saw
him as well, and they lived in the
same houses, they're still blinded by it. Right?
It doesn't have to be a miracle either.
Sometimes you just have to, like, not be
a fool. Just open your eye eyes.
The amount of karama you'll learn from, like,
a basic lesson of fiqraati, that you don't
need to fly in the sky and
walk on water for it.
At any rate she said, do you not
see or do you see if if I
I were to know
which night Laylatul Qadr
was? What should I say in that night?
Meaning, what dhikr should I make? What dua
should I ask?
And she and he said,
he said, Say,
O Allah.
He says, O Allah,
you are
the afu. You're the one who
forgives
such a forgiveness
that
nothing from the thing being forgiven, no bad
effect lingers
afterward.
And this is the intensive
of that,
from from from from from,
from Afu.
So that you are the Afu,
the one who forgives like this, emphatically.
And you love that people should forgive like
this,
So also in such a way,
forgive me.
So that's your that's your one shot instead
of asking for
money or for a car or for this
or that.
You'll get all the rest of it anyway,
inshallah.
But this is what you should ask for.
This is what you should
ask for.
So this is the chapter
now the topic changes, and we're almost done
with this 3rd
We'll start with the 4th one next time
in Darz. This is the chapter regarding the
virtue of the siwak, of the tooth stick,
and,
the virtues of
the the attributes
of the fitra,
the organic
human state.
Said that,
was it not that
I felt or feared it would be
a burden on my ummah or excess hardship
on my ummah? I would have commanded them
to make siwak to use a tooth stick
and clean their teeth,
for every for every salat.
And so this means that it's a sunnah
actually. Use the siwak, the 2 stick for
every salat. This is one of those things,
I guess, people, like, have, like, a freak
attack. They're like, oh, you're gonna look like
a village or everyone's gonna hate you. Don't
do it. It's actually against Din because it's
bad for Dawa. Right?
Cult of Cult of Dawa.
Don't pray in public because it's bad for
Dua. You know, don't grow a beard because
it's bad for Dua. People say stuff. They're
like, you know, just make your beard look
a little nice. What do you mean? It
is nice. No. But, like, if people are
scared, just cut it a little bit.
I said it's already at the minimum length
that the can be. I know there's a
difference of opinion about it. That's fine. But
I'm just saying, like, you know,
what does that mean?
That's bad for Dua.
Living is what Dua is. Dua the word
Dua means, like, it's a claim. It doesn't
mean that you, you know, like, it's not.
It's not like you're supposed to go and,
like, lie to people about Islam being, like,
the happy bunny rabbit that they you know,
that's gonna give him an Easter egg or
whatever. Right?
So there are a lot of Muslims that
have this kind of, like they'll throw up
this kind of cult of dua type nonsense,
but they're just ashamed that, look,
we're from backwards.
Bleep whole countries.
Right?
And I'm wiping my mouth with a stick,
and it's embarrassing in front of people.
Okay? What did the prophet
say? If you're gonna get fired for your
job for using a 2 stick, don't use
it. He's literally said, I I if I
didn't fear that it would be an excess
burden on my, I would have commanded them
to do it every single okay. Don't do
it then.
It's not gonna help you, like, you know,
bag the sales that you need, or it's
gonna cause you problems, or you're gonna get
deported to a different then don't do it.
It's not far. Right?
But this idea that people kinda, like, look
down, and these people, like, well, you know,
brush your teeth with toothbrush. With all due
respect with all due respect, fine. Brush your
teeth is a good thing. Do it. Toothbrush,
wonderful.
Go toothbrush.
There are 2 sides of this coin.
One side is this, is that if you
think if you think for a moment rubbing
the inside of your mouth with plastic
whole lot about organic chemistry.
You don't know how the economy works.
You don't
know a lot of different things of why
this is actually a bad idea.
That toothbrush eventually will just end up getting,
like, you know, pumped out of the stomach
of, like, a beached whale somewhere in the
ocean or or somewhere, like, on somewhere in
the an island in the Atlantic or whatever.
The beginning of it is bad. The middle
of it is bad. The end of it
is bad.
Where's?
A
cut from a arak tree has never
killed a whale to my knowledge. Right?
Biodegradable.
Organic.
Right?
Carbon neutral.
But
more than that more than that, you don't
have to think about all of these things.
You don't have to tune into Freakonomics
podcast on NPR.
What was sufficient for all of us? This
is what the rasul did,
and that's why it's better.
If you can't do it,
if you don't wanna do it,
That's okay. Don't want to is okay. As
long as don't want to is not because
the prophet did
it, but for some other reason, all of
us have compulsions at some point or another
that, like, hold us back from being our
saintly
and angelic selves that we all
imagine ourselves to be. Right?
But the idea is what? If you just
stuck to that in the first place, that
it's the what the
did and it's superior it causes, like
it clears up such a morass of problems.
It's the easy solution to all of these
things. It solves the all these problems in,
in such an easy way. And, you know,
some of our brothers and sisters, I think
the understanding of that is a little bit
weak, you know.
So that's fine. This is one of the
of Dawah is that you
make a person
love something
by telling those things to them that they'll
easily
hear,
but that's not a place to aspire to
in your iman. That's a place that you
begin with just like, you know, if you
want to
if you want to lift weights, you know,
you begin with the bar, but you aspire
to lift something heavier later. If you want
to play,
you know, play basketball or whatever. You may
not slam dunk the 1st day, but you
should at least, like, learn to dribble the
ball first or whatever it is, you know.
What we used to see see, spot run,
you know? And then later, you can read
Tolstoy later. Right? You shouldn't aspire to that.
The aspiration is what that he did it.
So
that's that's the way it's supposed to be.
That's the best way it is. And and
and it can be.
He narrates that the messenger of Allah Sallallahu
Alaihi Wasallam, he would
wake from sleep.
He would rub his mouth with the Siwaq.
When Aisha
And she said that we we used to
prepare.
We used to prepare for the messenger of
Allah,
his
and,
his,
his tahoor, the the the the water in
the container and all of these things that
he would,
that he would that he would
perform from.
And so Allah
would
wake him from his sleep and,
place him,
in the worship that he wished to place
him in,
from a part of the night.
And he would then take that and
clean his teeth,
and he would make wudu and he would
pray.
Said that the Messenger of Allah Sallallahu Alaihi
Wasallam said, I've mentioned to you
much many times,
about
the virtues of using this Siwaq,
using the tooth stick to clean your
the Siwaq,
for him.
Allah taught to give Baraka to
people who love each other like that
and make us from amongst them as well.
That
he was shaheed in the path of Allah
with,
the son of Abu Bakr
which I believe is
it's a mention
of Abdul Rahman, but I'm not a 100%
no. Not Abdul Rahman. I don't know which
one it is, to be honest with you.
I should walk that back.
In the in the conquest of Sijistan, Sijistan
is like the
southern part of Afghanistan,
the northern part of Iranian Balochistan.
That was a very difficult place to conquer.
It was it was very difficult. It was
there's basically tribal idol worshipers lived there, and
they fought very hard against
the slaf.
And it was very difficult place to conquer.
So they used shaheed in the path
of over there.
He said, I said to Aisha
where I asked her which
how would the messenger of Allah sallallahu alaihi
wasallam
begin? Or what would he do first, I
should say, when he entered his home?
And, she said
that he would
first
use his
which is maybe a good reminder for all
of us as well.
Muslim.
That said Abu Musa Al Ashari
who said that I once entered upon the
messenger, Allah
and part of the
the the siwak was on his Mubarak tongue,
and
Say the Aisha
narrates
that the Messenger of Allah
said that
the siwak
is,
it's the
it's
purification and purity for
for for the mouth, meaning it makes the
mouth a clean place. And
it is and
it's
something that makes the Lord pleased.
That makes the Lord pleased.
And Allah Subhanahu Wa Ta'ala,
Allah Ta'ala is pleased with cleanliness and the
habits of the angels, they're asharaf, they have
a higher and more noble
station than that of animality.
So if you need to eat and drink,
go ahead. If you need to use the
bathroom, go ahead. If you need to have
relations
with your spouse, go ahead.
But that's not the state that a person
should be in all the time. Rather, those
are things that people should do, and they
should have some time where they're not like
that,
where you're in the angelic state,
which is like I don't know. Coming to,
like, reality, there are some things like that.
Right? So we should spend time like that.
We should have spaces that we go to
like that.
Otherwise, it starts to
mess with your mind. It starts to make
you your mind in with your
nafs also. It starts to make it kind
of animal like.
He narrates that the prophet
said,
the fitra,
the original and organic
natural human state,
has 5
5 characteristics,
or 5 things are from the fitra.
The first is,
which is,
which
is
what happens when a boy is born.
Circumcision. Circumcision. And I don't know why that
that that word skipped me for a second.
I actually was talking to,
one of the about it.
And that that's, you know, there's, like, a
whole target
targeted hit against circumcision.
It's not really here in America. I guess
for in America for some time, actually, a
lot of Christians would do it, but that's
not their custom in Europe.
And so,
in Europe, it's, like, actually outlawed in or
it's outlawed in certain localities, and there's a
movement that completely outlawed a 100%.
But this is part of what? It's part
of
fitra. It's part of fitra. And there's, you
know, all that data about, like, you know,
actually, STDs spread more
by the by the uncircumcised.
Obviously, not committing will
help
control that even better than circumcision, but the
point is is that it's, you know, it's
it's
it's something that there's there's there's benefit in
it.
And, the first one is the circumcision.
And the Quraysh, interestingly enough, because what happens,
there's this whole, like, huge
clan of orientalists.
Right? They're like,
oh,
well, some of them don't even believe the
prophet
ever existed, which is like the Kaaba's in
Crown Point Indiana level of Orientalism.
That's actually, they take that seriously. I don't
know why anybody thinks getting an Islamic studies
degree for any reason having to do with
Islamic studies is a good idea, but let's
put that to the side for a second.
Right?
There's then the next
of of of Habiz
orientalist.
Right? Which are like, well,
the prophet
from my side,
he obviously made this religion up, and he
fabricated a connection to
Christianity and Judaism, and he's just copying.
And this whole idea of,
you know, Quresh being descended from Islam,
this is complete misappropriation,
and
he just kinda made this up and they
really aren't actually the descendants of whatever and
this and that. Right?
The Qurayshwar circumcised.
I mean, it was known to the Arabs.
Circumcision was known to the Arabs.
And so, like, where does that come from?
Right?
God knows how many centuries of popes weren't
circumcised. Right? So who's the one who's actually
making the false claim back to the.
Right?
I realized as I made that claim that
there's no way of checking nor do I
wanna check. So
you can strike that from the from the
record. Don't get in a fight with, like,
the next you meet or whatever about it.
Okay?
The the second is what
is. Again, the to to use a to
use a razor,
and
meaning what? Meaning to shave a person's private
parts.
To cut your nails. Don't grow long nails.
And this applies to the women just as
much as it applies to to the men.
That a person should pluck
or remove the hair of their
under their arms,
And that a man should
trim his mustache so it doesn't come over
his lips.
There are 2 more hadiths left. I know
we're over time if you give permission so
we can complete the. If someone has to
leave, that's fine.
Let's take a look real quick.
And so,
said that 10 10 traits are from fitra,
from the original and organic nature of a
human being.
They are,
to,
trim the mustache
and
to let the beard grow.
And
despite being a and despite being the one
who made the
as
opposed to the other
4 schools that it's
and not haram to,
to trim the beard less than a
a fist lathe, in fact, including shaving it.
Right?
But he himself wrote in his note at
the end of it that the
that's mentioned here by the prophet
that's from the fitra
is to is is to not not cut
it. To not cut it.
And that that that trim the the mustache
into not cut the beard.
Has the same grammatical or sort of the
same morphological root as Afu. Right? Forgives
and doesn't leave anything behind. As you let
the beard go, you would say, oh, it's
like
you just let it go.
Although that's not literally there that's not what
the dictionary, the lexical meaning is, but morphologically,
that's what
that's what what it points to.
With and to use the tooth stick to
clean a person's teeth.
Well, to clean the the nostrils by sniffing
the water up the up the nose to
and then to blow it out,
and to trim one's nails and to,
wash the,
the the the the the the
the joints of the fingers
and,
to shave the private parts
and to,
use,
right here,
is to
is to make
and
to wash a person's self after using the
bathroom so that you don't have to get
into fist fights,
for toilet paper the next
time there's
the pandemic. Right?
And that's just the least of the benefits.
It's
I know I know we're overtime. Mustaji Mohan
Hassan, he actually in Bayonne so many times,
because he's been to Europe before.
He goes
It
goes
It's true. I mean, like, when you say
it like that, it's gonna sounds weird, but
it's it's just true. Right?
He says that it's
it seems
most probable that they don't even know how
to make a, and I don't know how
a person can walk around with a stink
like attached to their body the whole day.
You know?
You
know?
Be
successful. Be happy.
So that these things are these things are,
these things are from the from the fitra.
And the last narration
before
the closing of this
by Allah's father then we'll have 1 out
of we'll be done with 3 out of
4 We'll have 1. When the 4th one
is done,
we'll slaughter
a we'll slaughter a cow and have a
big barbecue or or a big party or
something. And if it's not in the summer,
if it's in the winter or whatever,
Somer will front the money to book Shalimar,
and,
we'll have a big big party inshallah.
Right? That's a it's a You don't have
to have a party when you finish a
book of Hadith. Right? So don't consider it
part of a deen or part of the
deen. Right? If someone reads finish and doesn't
have party, don't look down on them. Right?
Otherwise, it would become a bit odd. But
on the flip side, if you're gonna celebrate
something,
you know, it's better than Christmas and
not not trying to be mean, but it's
better than your birthday too. You know?
And from,
the Hadith of Sid, Abdulayni
from the Nabi
he
said,
trim
the, trim the,
the mustaches. And,
here,
it means to, like,
like, completely get rid of it. So
Ibn Allan mentions. Right? Because that's why you'll
see some of the Hanafi
Hanafi's use this narration as kind of a
proof for, like, you know, kind of the
Abraham Lincoln style
that you have a beard with no mustache.
Right? It's Illinois, so I guess
the
or I don't know. Right?
We'll leave that for the Facebook That's
not really a thing. But but in the
Hanafi school, yes. They they you know, Tawhi
is
his opinion is that that's why you should
basically, like, cut it down all the way
to the point of, like, almost shaving, like,
to the point where there's no difference in
that. Malik considered
it to
be,
to do that. But the
they all had mustaches. It's not like they
they they didn't, like, they didn't completely obliterate
the mustache.
So it's considered to be so. Ibn Al
An, at any rate, he says that the
the way he interprets it is the the
the is what goes over the lip, not
the rest of the mustache.
And
and
that, that you should
grow out,
that you should
grow out the,
and
Both of them are correct.
Allah save us. We protect us on
on. Right? If somebody is assaulted by some
part of the the fitra that's been robbed
from you or that's been lost,
don't despair.
As long as you
still recognize it in your heart,
still there's hate in it for you.
Once it leaves your heart, it doesn't matter
if you're a heterosexual male with, like, a
7 foot long beard and a shaven mustache.
It doesn't matter. Once it's gone from your
heart, but you think all of a sudden
weird stuff is okay,
then then then then you're up the creek
without a paddle. But if you're in a
in a difficult position
that some part of this age has disfigured
you, You're not disfigured with Allah Ta'ala as
long as you as long as you hold
what's right to be right and what's wrong
to be wrong.