Hamzah Wald Maqbul – Riyd alSlihn Virtues of Particular Sras and Verses 03252018
AI: Summary ©
The speakers discuss the importance of hearing and interpreting the meaning of "we" in the culture of the world. They emphasize the need for people to practice hearing and interpreting the meaning of "we" in order to understand and interpret it. The speakers also touch on the importance of memorizing the meaning of "we" in relation to sleep and learning about the culture of the world.
AI: Summary ©
Before we begin,
lest I forget, we're not gonna have the
Sunday
class probably until Ramadan.
We if we do, I'll post it on
Twitter. 1 of the brothers,
said to me that,
said to me that, like, I don't check
social media because it's depressing.
I said if you're so such a pious
that you don't check social media, you probably
don't even need to listen to my class.
So,
but, yeah, if you do, just don't subscribe
to me because mine's probably the most
depressing
I I know, like, there's manic depression, but
mine's probably more like comic depression,
most depressing account on the whole,
comic depressive account on the entire,
Internet.
But you can subscribe to Rabat, and that
keeps it really business. Rabat's
account, It's pretty straightforward. Just has Rabat events
and things like that.
So that's one way of that's one way
of finding out, but there's a good probability
it's not gonna happen till
Ramadan. Inshallah, inshallah,
there's a good possibility that we'll actually have
something every day in Ramadan.
So,
make Dua inshallah for that.
Maybe you're for the 1st 20 days and
then then I take off somewhere. But,
just you'll stay stay posted,
inshallah, for I'll keep keep
well, I'll keep you posted for that. Stay
tuned, I should say. So you're saying no
more classes after today until after Ramadan or
in Ramadan? In in Ramadan inshallah. The Sundays
because the thing is next weekend, I'm gonna
be in Toronto, then I'm gonna be in
in Malaysia, then I'm gonna be teaching the
in New York, then it's just just a
series of things that are gonna happen until
then. So that's, that's that's one thing. The
second thing I wanted to thank Allah
for his father and thank, you know, the
the the the the the the the the
Muslims and especially the for,
their support in
in in, completing the
the the
the crowdfunding
for the book.
It's,
something that
is a great amana and burden
at the same time and a great honor
at the same time that probably about a
third of the donors for the book
were themselves,
of different Masalic
and of different,
backgrounds and of different schools of thought and
whatnot.
And,
actually, a good number of them gave more
than once.
And,
we know that
we know that our, you know, scholarly class
is not
is not like the the one that carries
the most economic clout, but,
I feel like there are a lot of
people who believe in the project.
So I asked that people keep making dua.
It was a small group of people. It
wasn't a big group of people who gave
for it. Even though the amount was the
amount that that was asked for was $50,000,
which includes the
the time it will take to research and
and and to make the of the book,
the citations, and things like that, as well
as getting it typeset printed, etcetera, etcetera.
It actually comes out to, like, 300 and
something like 335 or 340 or so.
So,
the hater is gonna say, ah, it's not
313 like the number of people that were
there on Badr. That's what you think. There
are actually a number of people who gave
more than once.
Whoever gave I personally wrote an email thanking
every single one of them. If you if
you got the email and you thought it
was auto reply, it wasn't auto reply. I
actually emailed you to thank you because I
felt a debt of gratitude that somebody would
help on such an important project. And those
of you who gave twice probably, unless I
didn't remember,
probably got a email that that that that
mentioned
thanks for double dipping the
and that was the ada of our
that people would give again and again to
this is one of the beautiful
he inaugurated in the Ummah when Rasulullah
would ask. He would give once, and then
he would give again, and then he would
give again. When the Rasul said, who will
give this much, we'll give that much. So,
I I feel very honored. Now there's just
a small matter of actually completing the project,
which, the burden is all the heavier. So
please make dua for it. If somebody of
you knows me and says this is a
great project and you're not worthy of worthy
of it,
you're right. So please
make give his help,
because it's it's, it's it's an important project.
So, yeah, I didn't get the the link,
though, for that. I'll send it to you
after class. That's fine. Yeah.
Send it. Somebody It's okay. I'm not sure.
Send that Twitter account too. I never have
a Twitter. No. It's probably better not to.
You can just ask somebody else. Text me
or whatever.
So So this is the the the chapter
regarding,
encouragement for reading particular Suras and particular ayat
of the Quran.
And
so,
when we talk about the virtues of different
parts of the Quran, there's a difference of
opinion amongst the,
the Usuli Yun,
and the
whose
methodology
whose methodology appeals to me more.
Their ideas that no one part of the
Quran is better than the other part because
all of it is a of Allah
but that's when you look at it in
the terms of.
However, there may be a time and a
place where Allah
will say, for example, Yacine is the heart
of the Quran
or reading,
is
like a third of the Quran
or,
Ayatul Kursi is like this, and is like
that, etcetera, etcetera.
And so when, you know, when we say
that the
the is a third of the Quran, we
don't
we we mean that it's what? It's equivalent
to the base,
reward a person would receive for reciting a
third of the Quran.
Because otherwise, if you're familiar with mathematics, if
you were to say that it's a 3rd
of the Quran and you're talking about the
3rd that,
that's gonna make some sort of, like, in
infinite regress type error. It doesn't even make
sense.
So,
we're talking about reward or we're talking about
a particular effect or we're talking about a
particular encouragement by Allah
with regards
to with regards to the recitation of particular
ayat of the Quran. Otherwise, all of it
is a speech of Allah
and we don't differentiate between one part of
his speech and another, or we don't say
I love Allah's mercy, but I don't like
his,
I don't like his forgiveness. It doesn't work
like that. If you, you know, worship Allah,
you worship him. And if you don't,
if you dislike or if you discredit or
dishonor
1 harf one letter of the Quran, you
disbelieved in the entire deen. If you disliked
or disregarded
one word of the messenger of Allah sallallahu
alaihi wa sallam or one sunnah of the
messenger of Allah sallallahu alaihi you've disbelieved in
the entire deen.
This is very important to remember. In the
old books of in the old books of
fiqh,
it's mentioned
that for a person to mock the turban
or mock the beard or mock,
hijab or something that's a well known
shia'a of Islam. Right? Why am I wearing
a turban? Does my father wear a turban?
No.
Do any of my cousins wear a turban?
No.
Do any of the other kids I went
to school with in Blaine, Washington or Cerritos,
California wear a turban? One guy did, but
this because he followed the sick religion. Right?
Nobody else did. The only reason I'm have
it I have a turban on my head
is what is the sunnah of the prophet
sallallahu alaihi wa sallam. Anyone who mocks something
that's necessarily known as part of the deen,
that person
has mocked the entire deen,
because if it's necessarily known to be part
of the deen, then whoever rejects part of
the message, it's as if he's rejected the
entire part of the the entire message itself.
This is not like, Hamza is trying to
be hardcore thing. This is like the actual
meaning of the the the eye of the
Quran.
Allah
says,
Both of the come. 1 is that, yeah,
oh, Messenger
make the message reach its goal,
reach its intended audience. And if you if
you don't, then you haven't then you haven't
conveyed your message. And in in a different
then you haven't conveyed your messages.
In in in the in the tafsir jalalain
I shouldn't say siyuti. It might be the
Mahalia as well. I don't know which one.
But in the tafsir jalalain, which is not,
like,
super complex or convoluted or,
you know, advanced tafsir. It's probably the most
it's like the most bare bone tafsir that
you can have. There's a lot of barakah
in it in the sense that in very
few words, you get a lot of meaning
out of it, but it has very short
comments, like marginal comments essentially with regards to
with regards to the wording of the Quran.
So that that that the reason both of
those are
there at the same time is because the
person who the person who hid part of
the deen is as if they would hit
the with Allah as if they hid the
entire deen.
The person who accepted
part of the deen is as if they
rejected part of the deen is as if
they rejected the entire deen. With Allah, there's,
no negotiations. That's the of it. What does
it mean when there's a a virtue mentioned,
a particular verse or a particular,
a a a surah? It has to do
with how much reward Allah will give you,
or it has to do with this particular
effect that that that Surah or that will
have on a person
or
will have to do with Allah desire for
you to recite that,
recite that that that surah as an action.
But as far as the is concerned,
all of it is from Allah
and all of it has the same has
the same,
holiness and sacredness because it's a part of
Allah's kalam. It's part of his eternal and
un uncreated attributes.
And
it said that his
it said that his name is,
Abu Saeed Rafa.
Although,
some of the other Muhaddithin narrated his name
wasn't Rafa, rather it was Al Harith.
He was
sorry. So so he says, woman,
there's some of the say that that that
whoever said that it's,
Rafay because
whoever said his his name is Rafay
made a because Rafay was Shahid Battle
of Badri.
So there's some difference of opinion regarding who
the who the the the particular
narrator is.
Rather,
rather, it's known that,
that he is,
Ibn Mu'allaa, and perhaps there has been some
Tasif with regards to,
which one it is. But why would the
hadith be narrated by Bukhari?
Because it's
even if there's a mistake in which Sahabi
it is, it's either one or the other,
and both of them are gonna be Sahih.
So these things happen in hadith, by the
way.
If someone if there's a discussion that that
there's a serious discussion with regards to if
it's one's a hobby or narrative or the
other,
that that much is accepted.
Why? Because
it's upright narrator one way or the other
because the companion is the messenger of Allah.
In fact, if you read, there's a there's
a Hanafi Usul book,
called the Usul Usul Badawi.
It's a it's wonderful. It's written
it's written in a very elegant style. It's
very easy to understand, and it brings a
lot of, a lot of really, really interesting
explanations,
for things in in Usul.
So,
he
wrote in his Usul,
with regards to the.
Right? This is another thing. Like, they're the
imam Malik and imamu Hanifa considered, like, if
a tabi narrates a hadith directly from the
prophet sallallahu alaihi wa sallam.
If it was known that that tabi their
their habit was to only narrate from the
Sahaba,
they would accept it as if it's an
unbroken chain.
Why? Because it doesn't matter which one they
narrate from. They're all all of them are
upright narrators.
Right?
And in fact, one of the because Imam
Shafi'i was the first,
after after the after the first century and
the second century after Hijra, he was the
first of the ulema to say, look, if
a tabari narrates a hadith directly, it's automatically
there's no way it can be Sahih because
there's a name missing in the in the
sunnah.
And so,
one of the one of the arguments,
made against that is what? Is that many
of the hadith even that the Sahaba
narrate, there's a missing narrator obviously in them.
Sabu Hurair
accepts Islam very late in
the in the in the life of the
prophet
and him and other narrators often or not
often, but sometimes will narrate things that it's
obviously not possible that they actually witnessed it.
But the Muhaddithin accepted that. Why?
Because who are they gonna be narrating from?
It's not like someone is gonna, like, live
with the prophet for 2 years and then
some dude in Iraq is gonna accept Islam
30 years later and then he's just gonna
be like, oh, okay. I believe you. You
know?
He's only the the knowledge he has about
the prophet
is gonna be from those people that he
company with when he first accepted Islam, from
the senior Sahaba
So if we're gonna accept that, then why
not accept
why not accept,
why not accept the,
the of the Tabi'in also, the of the
Tabi'in if they're upright narrators who took their
from
from, the
that we should accept that from them as
well. And they're actually a number one would
say why would why would the Tabi'i not
mention who heard heard heard the hadith from?
There's certain hadith which are considered like common
knowledge. Right? So nowadays, if you have a
a a paper academic paper you're you're writing,
Marshall, we have some big shot UFC and,
you know, other big university PhD type folks
over here. When when I was in community
college,
I'm proud of I'm proud of my my
community college background, If anyone's listening to community
college,
Yeah. CC all the way, baby.
When I was in community college, what we
were told is that if something is
available in more than 5 academic sources is
considered common knowledge, you don't have to cite
it.
So that's one reason why they may not
have narrated it. B,
if your teachers were also
the need for the sun Islam system at
that time is not really that
dire because everyone knows where all of the
information is coming from. You can actually go
verify
much much of it from other people at
that point. So the kind of very, like,
classical refined form of is not that's necessary
later on is not necessary at that time.
Another problem is what? If Banu Umayyah, like,
if your province revolted
against Banu Umayyah in order to, like, try
to install, like,
you know, the great grandson of Hussein on,
into the caliphate, and then you just got
quashed by Hajjal bin Yusuf.
Are they gonna appreciate you, like, reading the
Hadith
of
Probably not.
You could probably get killed for it. So
there there's some political reasons also for for
for Irsala as well,
that that some of the mentioned
about Usid al Hassan al Basri,
etcetera. But the point is that this is
a just because the just because, like, some
things like this happen, there's 2 things you
should realize. 1 is if they were liars
and cheaters and fakers, they would have not
included the this information in it.
Rather, they're honest people disclose whatever what whatever
it was, they would disclose it as much
as they they were able to. Why? Because
by disclosure, you take the burden of responsibility
off of you in case something happens to
be wrong. But a logical thinking person will
understand it could be one of 2 people,
both of whom are upright narrators.
So the hadith is fine. In fact, it's
a it's it's a a sign of the
honesty of the
even mentioned these things. So what happens is
that the the hadith is that the the
the messenger of Allah
said to me,
I will teach you the greatest Surah in
the Quran.
Shall shall I teach you the greatest? Shall
I not teach you the greatest Surah in
the Quran
before, we leave the Masjid?
And so he said that he took me
by the hand
And then he he he he said that
when we we, wish to leave,
from the Masjid, I said, oh, messenger, oh,
Allah,
you said,
indeed, I will I will teach you
the
greatest,
Surah in the Quran,
the most magnificent Surah in the Quran. Again,
what the whole disclaimer
in the beginning,
it's, it's the one that that that you'll
receive the most reward for. It's the one
that you'll
repeat the most. It's the one you'll recite
the most, etcetera, etcetera.
It doesn't mean that part of the Quran
is greater than other, other parts of the
Quran in the sense because all of it
is deep. Eternal and uncreated attribute of Allah.
It says, shall I not teach you the
greatest Surah of the Quran? The point is
that whatever your
your approach to and things like that, I
mean, it's it's gonna be important. So he
said it's,
it's the Surah Fatihah,
and they are the 7 after repeated verses.
Allah mentions that the the the the the
the
in in
in,
in the in the Suratul Hijra as well.
The 7
after repeated verses.
So it's 7 verses.
The the they
insist that
is part of the Surah as well.
And so so, look, the the
the that are written by them, they'll usually
all in 2,
1 ayah. But
but,
Suffice to say, we disagree
that Malakis and Hanafis disagree with them, and
one of the proofs that something is from
the Quran is that it's transmitted through.
And, obviously, if, like, 2 out of 4
Madhavs or 3 out of 4 Madhavs don't
agree,
that's
not. So there's some shock in it being
part of the Quran any more than perhaps
just an.
And I'm sure if any of our scholars
were here,
thank God they don't listen to my dars,
Sheikh Musa or Omar Qureshi or, any of
the other.
I'm sure they would mount a brilliant
refutation of the little
broken,
that I put forward that would, leave you
in no doubt that they're right and I'm
wrong.
But,
at any rate, so it's the the
7 the 7 off recited verses, and it
is the
the magnificent Quran
that I was given.
Meaning what? The the has like a like
a a like a like a like a
a small, like, model of the entire Quran
that gave to the prophet
not just in its meaning. You can go
take a tafsir class
and, you know, read about that. But,
not just in its meaning, but in its
utility, in its use, and its reward because
it's the most often
recited Surah. There are many other virtues to
it.
Ibn Arabi,
he
wrote, and I heard this in a verse
given by Sheikh Nuh one time who quoted
that he he quoted about a an, old
woman who was a a waleah of Allah,
and she was known to be.
That she would make dua, and it would
be answered.
And so he kept her company for some
time and asked her, and he said one
of the the strange things that she commented
would often comment about is she would look
around and see people in difficulty, and she
said, I don't know why everybody goes through
so much hardship. Don't don't they know
the? Because when she would read the, she
would make dua and everything she asked for,
she would receive.
And so, you know, that that was one
of the things is that, like, you know,
there's a lot there. If you if you
if you know how to tap into it
and you know how to use it, inshallah,
if you ever figure that one out, please
make dua for me as well.
So this is narrated by
that the messenger of Allah said
in regards to,
I swear
by the one in whose hand, is my
soul.
Is equal to a third of the Quran.
Meaning what? Its recitation will will garner for
you the reward, which is equal to the
reward of a person who read the
read a third of the Quran.
He said that,
then he said to his companions,
are you too are you are you too
weak? Are you unable to, is one of
you unable to read a third of the
Quran in in a night?
So
and they were they they felt that that
was that was difficult for them. Like, just
that he would ask them and they knew
it was difficult for them. They felt the
burden of that.
And they said, yeah. Well, messenger of Allah,
which one of us is able to do
that?
Which, obviously, there were amongst them those who
did.
But there are also those amongst them those
who weren't. And it's important also to balance
2 things that are true at the same
time.
One is that the Sahaba
our respect for them shouldn't let us lead
us to believe that they they were some
sort of, like, Marvel superhero X men like
type people who were just doing, like,
just doing, like, unreal stuff.
They were, like, regular people. In fact, I
wouldn't say regular people. Their lives were a
lot harder than ours were, in fact.
For them to make time to pray 5
times a day was much more difficult because
you have to get water from wells and
there's nothing to eat and all this other
stuff. Right?
And then the second thing is that there
were actually
Marvel superhero level people. Why?
Because they weren't, and they still did everything
that they did.
And I think some people who try to
enchant themselves into believing that they somehow had
some sort of, like,
weird innate superpowers or whatever are just,
like, completely, like, not recognizing what the greatness
of those people were. That they had very
real problems. In fact, their problems were much
much more real than ours were. I mean,
they're, I mean, they they they they literally
they were Jahiliya
just a couple of years ago.
And, they dealt with all of those issues.
And,
Jahili,
Jahili or Arabia,
you know, there's no part of the south
side that was or the west side that
was as dangerous as
as as Jahili, Arabia.
And yet
yet look at all of the the things
they did and look at the beautiful people
that they turned into. When you think of
that, then you know that they're, like, completely,
like, out of our reach, out of our
grasp.
So this was them being real.
That they said, which one of us can
recite a third of the Quran,
in one night? I mean, think about that.
There are probably more Hafaz right now in
in Chicago in Chicagoland
than there were, you know,
in in in any part of Madinah Munawwara
in the life of the prophet, sallallahu alaihi
wa sallam, in the recitation
sense, maybe.
In the true sense of Quran, obviously, it's
no competition.
So they they they asked, they asked,
Rasuulullah
asked. And so with us, it's like, yeah.
Someone else should be doing that. With them,
they felt bad that they couldn't do it
themselves. So they said, which one of us
is able to do that, oh Messenger of
Allah?
And he responded to them. He says,
is
a third of the Quran.
And just so you know, just so the
person doesn't be like, oh, man, my his
teacher this doesn't apply to you you kids.
You guys have to finish your hiss.
Otherwise,
no. You you know, my children, I'm not
gonna forgive you. You're not your boss is
not gonna forgive you. Just finish your hiss
and don't, you know, don't worry. This is
about somebody else. But if some other person
wasn't able to do their hips and was
real hard on them and, like, they just
couldn't make it, You know? There were Sahaba
again, this doesn't apply to you guys. There
there were Sahaba
on whom that didn't. You know? He
used to read
in both
because that's all he knew.
And, you know, to say that he did
service for Islam is an understatement.
He was the unbroken sword of Allah Subhanahu
Wa Ta'ala.
So so yeah. There's there's Allah Ta'ala. This
is from his mercy and this is one
of the things that a person if you
read this hadith of the messenger of Allah
and if you read the Quran,
properly, you should come up with,
a a a conception of the spiritual world
that, is like a halal Easter egg hunt.
Has nothing to do with Easter.
But it's just the concept that, like, you
know, as a kid, it's like magical. You
know, you you you get to go around
and, like, everything you look behind, there's, like,
some candy or something sweet or some chocolate
or something nice, like, pleasant for you to
find.
And that's what the deen is like. Spiritually,
that's what the deen is like. Everything. Pick
up a pillow in Khalil Centre and you'll
find the the fadhu of
Allah stashed away. You don't have to go
very far.
I can see, like, in in this one
room, there's, like, you you should be able
to you know, anyone who's read the books
of Hadith should be able to at least
count 30 things that will enter a person
in the jannah just in this room.
And and so Allah says in his book,
he says, say to my slaves that have
committed excess against themselves,
don't don't,
despair of the mercy of Allah to Allah.
Indeed, he forgives all sins. Indeed, he was
merciful and forgiving.
So if a person thinks that Islam is
like some sort of a a torturous
burden or whatever, they're obviously not paying attention.
They're obviously not paying attention. What did Rasulullah
say to his sahaba
that is like the third of the Quran.
If you get up and you read 2
rakas tonight after your after your, your your
isha is done and your wither is done
that you wouldn't do before,
You thought, I wanna have the reward for
the reciting the entire Quran. So you read
like, 2 two two times in one rakah
and once in the next one,
and you make it a habit for the
rest of your life.
What happens eventually, the the seed of the
love of Allah,
it
it grows inside of your heart to the
point where you may become a person who
actually reads the Quran in the night.
Right? Those things don't happen just because people,
like, wanna look good.
A person who doesn't have love for a
lot on their heart, they won't have to
of being consistent and things like that.
So there's a lot there's there's a lot
going on there's a lot going on over
here.
Also narrates that a man heard another man
reading
again and again.
And
so that he's reading it
again and again. And then when the morning
came, he went to the messenger of Allah
and he mentioned that that I heard this
man reading it again and again.
And,
and it says, as if he mentioned,
it's as if he mentioned to
mentioned, to the messenger of
about this person who just kept reciting
again and again.
That, like,
he thought he thought he didn't think much
of it. He didn't think very highly of
it. He thought, like, this is a very
childish or juvenile thing, like,
had. And then there's an entire Quran
and they heard it revealed. So they know
which Surah is what. They remember where it
was revealed and what, You know? This Surah
is talking about jihad, and this Surah is
talking about fasting, and this
Surah is talking about the other
and these epic stories, and the sea is
parting and all these other things, and this
dude is just reading
again and again. So he mentioned it to
the messenger of Allah
as if he thought he didn't think much
of it. And so the messenger of
Allah replied to him. He says, I swear
by he in whose hand is my soul.
Indeed, it is it is equivalent to a
third of the Quran. I think it's equivalent
to reciting a third of the Quran.
Quran. Indeed, it it,
it's,
it's equivalent to
a third of the Quran.
So
He mentioned that a man, said, oh messenger
of Allah,
indeed I love this Surah,
And the messenger of Allah
said in response, indeed, your love of it,
has entered you into Jannah or will enter
you into Jannah.
So this is what it means that the
the
the the the the the seed of love
when it enters into the heart of a
person,
then,
you know, big things will happen. Big things
will happen from that.
And,
there's another hadith.
To be honest with you, I don't know
if he's going to bring it later,
or not.
But there's another hadith of,
a man who used to
lead the lead the salat
with in every he would read another Surah,
and then he would read
in that
as well, in every.
And,
the people complained why is he doing something
that the messenger
didn't do,
which is a valid complaint in the sense
that the
have
decreed this is not a that the prophet
did, so we shouldn't, you know, fake it
trying to, you know, act because
this was just something that that man did
from his,
spontaneously
from his own the genuine state that was
in his heart.
So we're not supposed to imitate him fakely.
But for him to do it spontaneously out
of his love, that was appropriate.
So the messenger of Allah
asked him, why do you do this?
And he said, I did it for no
reason other than I love, to hear about
the oneness of Allah.
Say Allah is 1. Allah
is the is
who the one who
the one who,
if he wishes to do something,
it happens.
And if he wishes something not to,
not to do something, it it will never
happen.
And another meaning of sumud is,
is eternate is is like being eternal in
the sense that sumud means, like, to withstand
a, to have the ability to withstand a
siege or an attack.
So,
you know, if if,
if, you would use that verb, like, for
example, if a city was under siege, you'd
say, you know,
Are they are they, like, withstanding siege?
They were able to withstand it or not.
Meaning to
not have need for anybody else or not
be affected by others.
So
neither did
he give birth nor was he given birth
to
and there's nobody like unto him.
And it's a beautiful,
it's a beautiful summary of the the of
the Muslims with regards to Allah
which negates which negates oceans filled with
that other people say about.
So he said that I love I love
to hear and these are people who used
to worship idols. So when they say I
love to hear the Surah, that's what it
meant to them. It just cleared all the
clutter out from their hearts.
He said that I love, I love and,
responded.
He said, indeed, it's love has entered you
into Jannah.
Said that the messenger of Allah
said,
don't you see that there ayaat that were
revealed in this night? No ayaats were revealed
like them before,
at all.
And and so these 2 these 2 ayaat
are protections for a person
from so many harms and dangers from other
people.
And,
Masha'Allah, life is replete with
experiences that feel pretty bogus,
with other people, like, trying to go after
you.
And the more pious you are, the less,
like, reason or rationale there probably is gonna
be for people going after you. If you've
been, you know, I guess, robbing gas stations
for the last month, they're probably going after
you with good reason.
But, you know, the more pious you are,
oftentimes, they'll go after you for no reason
at all. And,
these are help from Allah.
From people's spiritual attacks and their their physical
attacks.
So people should read them. Read them after
your salat, every salat.
They're protection for you. And there's a great
in them.
There's a lot more in terms of the
the tafsir of the the of
these, but I I don't wanna get into
it right now because not a tafsir class
is gonna take a long time.
So Aqlat Abdu'l Nur, the the come,
even,
Alan, he mentions about him.
So he mentioned something
from Hafiz,
biography of him. Hafiz Zahaibi is who?
He's a great mohaddif,
and a,
a
a champion of the
methodology of of Ilm,
Shafir I Hanbali, a great admirer of Imam
Ahmad. Although I think he officially was considered
himself as Shafari, but he is a great
admirer of Imam Ahmed and his methodology.
And he wrote amongst other amazing books that
he wrote, he wrote a biographical,
encyclopedia
of all the major figures in ulama and
major figures in the history of Islam,
until his time from,
from,
the Rus'l sallallahu alaihi wasallam starting with him.
So if you want to look up somebody,
from the 1st centuries of Islam,
you'll look in his. The
the the
the the the of the notable ones,
that he that that that the biographical dictionaries
put together. So, you know, you can do
that. Like,
have you ever used
before? So you can there's apps, like, for
for this stuff. If you don't know Arabic,
go ahead.
Program down the road. If your Arabic needs
to be there a little bit, then go
ahead and practice it. But once you can
read, there's, like, a a lot of amazing
information.
So, you can download
the on your phone. And sometimes, like, if
I'm in a flight or something like that,
I'll look up amazing people. Right? Like the
holy mama, Abu Hanifa's father giving said, nah
alifaluda.
Guess where I found it from? Right? From
the Surah Al Alam.
So, there's an entry here. There's a lot
of really interesting stuff, a lot of really,
really neat and interesting stuff. And because if
you look at the way his mind that
mind works, he's a. Right?
He's a master
So the history is all about connections, like
human connections that this person studied with that
person, they met that person, these people interacted
with each other this way, that way, etcetera,
etcetera. And he has he has, like, a
great amount of edeb because many of the
that he he writes about, they're like
or they're like heterodox people.
And so unless the person is especially egregious,
he usually he'll write like this person was
a great scholar and he was the most
knowledgeable of hadith in his time,
in his in his area, and he was
the most knowledgeable of this, that, and the
other thing, the other thing. And,
then he'll write at the end, like, but,
you know, he was
he was,
inclined toward the way of the. May Allah
forgive him.
Or he'll write he'll he'll write something
even even stuff that, like, completely he doesn't
agree with, he'll still write in a relatively
charitable manner. So it's very entertaining. His entry
on, Ibn Arabi is great. Like, he'll write
about all of his, like, amazing qualities,
and then he'll write at the end that
in his book such and such,
if what's in that book isn't Kufr, then
I don't know what Kufr is. But but
despite his despite his, like, stern,
difference of opinion,
with people, it didn't begrudge him from mentioning
the good things about the person. The person,
which nowadays,
when we don't like somebody over relatively small
things,
then, oh, man, we paint the entire town
red
with anger. And,
all of a sudden, that person is like,
you know, like, if someone hears about them
from you and you're angry with them, you
might think that they're gonna run across the
street and knock, like, grandma out of her
wheelchair and take her purse or something like
that. And the fact is that, no,
people very few people are actually like like
that. In fact, almost nobody's like that. Even
the people who do stuff like that, usually
there's a reason that they did it. It's
not because they like doing evil things.
But, so yeah. Anyway and the other nice
thing is for all of those who are
like, oh, man. I could never do that
because I'm not a Arab. The habi was
a Turkoman.
People don't know that the habi was a
he's a of Turkmen tribal origin. So
anyhow, so he writes
Sahabi Kabir,
that he was a a great Sahabi.
That he was a commander and he was
from the noble
and noble ones of, of the Arabs, and
he was Fasi. He was a a a
eloquent man. And,
that he used to he used to actually
teach the Quran to people who's an authorized
Quran teacher, which not all of them were.
And, and
he was a poet. The poetry of the
Sahaba is really awesome.
It's another reason to learn Arabic.
And men,
they had they had good rhymes, and they
used to stick it to their enemies, and
it sounded really good. There was a lot
of style. I could see, like,
how their enemies used to probably really despise
them because
one thing is to, like, beat someone down,
but then to do a style is it's
kinda like the Muhammad Ali quality, but in
classical Arabic.
Allah to have mercy on on him.
Waleed, Hazal Hazal Bahar. He was an admiral.
He was a commander of the he was
a commander of the the fleet of the
Muslims when that finally
took form.
May Allah be, may Allah be pleased with
him.
So he mentions that, have you not seen
that were revealed,
in this night,
that that no nothing like them was ever
seen before.
We've mentioned that or we read the translation
before. So you should read it after every
salat.
You know, let's say you're at work or
something like that and you have to get
back to work quickly. Once you're done with
the slot, you can read the card just
on your tongue while you're, like, walking back
to your cubicle or to your whatever
to your, you know,
widget assembly line or whatever. You you can
read those things just,
on your tongue.
In fact, sometimes the more brainless and boring,
like, mind numbingly boring work
has it gives you a lot of opportunity
to make the zikr of Allah.
If anyone ever wants to have a job
that,
is really difficult and, like, completely repetitive,
that will probably end up in you, like,
becoming some super Waleed of Allah. You can
be a slaughterman in 1 of, the halal
advocates of pure slaughterhouses houses will get you
a job because you're literally the birds are
coming by 60, 70 of them a minute.
Although a person is not gonna slaughter all
of them, they have, like, alter, like, every
third one, like, 3 men on the line
and things like that. But I guarantee you,
if your job is the whole day to
say,
I promise you,
I promise you, you will be like a.
That's what you're putting in 40 hours a
week doing, you know, for, like, the next
20 years. I promise you, you will, like,
see dreams of the future and, like,
people will smell perfume for your grave and
things like that as long as you, like,
you know, don't, like, harm people and small
animals on your free time or do something
other crazy to, like, mess that up. No.
Seriously.
Have you you know,
Imam Nawi
has a has a a his the his
weird has anyone here seen it before?
The or the his.
It's like a weird of to do in
the day,
for protection, particularly protection from your enemies. Right?
The thing starts and ends. The whole thing
is Bismillah Allahu Akbar. The entire thing is
Bismillah Allahu Akbar. And Nawawi is not like,
you know,
Nawi is not somebody that someone's gonna say
anything about. I mean, he's basically, like, he's
one of the few people in our history
that more or less everyone agrees, like, this
guy was for real and he was amazing.
And
there are a lot of people who are
for real and amazing that, like, people somewhere
or another will have some objection to. And
Nawi
was not is not one of them. So,
you know,
count these things as a blessing. If you
have, some free time or, like, a long
commute or something like that, instead of, like,
listening to NPR make fun fun of Muslims
in other countries the whole time.
Just listen for whatever the back ten minutes
of your commute. You'll get all the news
you need to. And in the middle, in
the middle, just read the Quran. It's a
pleasure to drive this week or last week
anyway. Right? It's kind of annoying. So just
shut it off and read these things. It'll
be of benefit.
Make
dua to Allah to offer protection from jinns
and from the the the evil eye or
the eye meaning the eye of, the the
gaze of a person who, is a hater,
the gaze of a a person who is
who is jealous.
And, he said after the
were revealed, he would just use them instead
of the other duas that he used
to read,
for protection
from those things other than them. So if
someone is hating on you, if someone's hating
on you or you see them looking at
you in a way that makes you feel
uncomfortable, just
you know, you can just read read
And this is something to remember as well.
Right? There are 2 modes of recitation that
are
that are that are recitation. Right? One is
out loud.
The other is quiet. And according to the
Hanafi and the the the Maliki at least,
because those are the ones I studied. You
can ask the other but at least according
to both of them, the quiet recitation is
So you don't even have to be breathing.
You can all all it is is by
moving the tongue and moving the lips the
way you would in the recitation of the
of them. So you can do it quietly.
Nobody knows what you're doing. And, you know,
is not gonna send all of you people
to Jannah with, like, you know, with your
makam of sainthood for free. There's a lot
of haters and stuff like that out there.
So if avails you this this protection, please
please do use it,
in public and in private.
Yes.
So you're saying that you could recite without
using your lips? No. It's just by moving
your lips and tongue. Yeah.
Even in the salat. Right? Because the thing
is, like, for example, in a in a
in a a Siri salat like Zuhr. Right?
Zuhr, the the sunnah
level of recitation is more than people recite
in Zuhr.
The of
recitation is from the to the of the
It's like
it should be, like, longer than longer like,
it should be like
all the way until the amount you would
recite in Fajr.
But very few people do that. Right? And
so one of the things is someone's like,
oh, it's gonna take a long time. If
you don't if you, the recitation is only
with your tongue and with your lips, you
don't have to stop to breathe even. You're
gonna recite a fair amount of Quran relatively
quickly in it
because you don't have to the you know,
you don't have to voice the voiced consonants.
You don't have to that that all that
stuff takes effort to do properly. Whereas if
you're just moving your tongue and your lips,
like, a lot of those a lot of
the the the the letters, you really don't
I mean, it's just like touch. You don't
actually have to, like, sound them out.
So a person can read quite a bit.
And this is another thing, actually, I think
Zarnoji,
he put together
the which is, like, one of the first
books that you read when you're a student
that talks about the adab of of studying.
He mentions that that one of the things
that,
increases a person's intelligence is the silent recitation
of the Quran.
And the reason I the reason I I
I,
that after thinking about that, why would he
mention that that comes to my mind at
least, is that,
the the silent recitation is less
less of a
a a concrete experience and more of a
abstract experience because you have to you have
to use your imagination to hear the the
words rather than
rather than actually hear them. Right? Whereas, like,
an animal could hear the Quran in the
same way that you and I do, but
the imagination, it brings the
it brings the the recitation into a deeper
part of the of the mind. Now, obviously,
if you're doing HIFs, that's that may not
be as helpful,
because you're actually hearing it and moving your
tongue and things like that and voicing all
the the letters and things may be more
helpful for you to, like, develop the muscle
memory of being able to recite it. And
let's let's be frank, you know, as much
of it is muscle memory. That's why when
you make a mistake in the end of
the ayah, it's hard to go it's easier
to recite the next ayah than it is
to even remember the beginning of the one
you made a mistake in. But there's in
both of them. There's a great hikmah
dividing the prayers between the silent and between
the
the the,
the the the out loud prayers. There's a
great Hikma in reciting silently, and you can
do it very quickly and easily. And many
people just kind of ignore that or they
discount the Zohar and Asar as, like, kinda,
like, you know, like, Isha and like Fajr
are like the premium salat. You know, that's
where the fancy imam leads the prayer in
the masjid. Whereas the other one, just any
uncle can. It it's salat. It's for Allah
There's a hikma in each one of them.
It's not like like, you know, like,
a team salat, b team salat. It doesn't
JV, you know, it's not like that. Each
one of them has has its it's Hikma.
Even though some may receive certain rewards that
others don't,
but each one of them has its Hikma
and and
and and wisdom. Question.
Yes? Sorry.
But can we do the same movement with
the? I'm just saying
Yeah. Yeah. You can say your you can
say your zikr quietly as well for sure.
In fact, not only that,
the the zikr is because the recitation of
the Quran has the right that you at
least move your tongue and your lips. Much
of the zikr is just done inside of
the heart. You don't you don't move anything.
You just you literally you sit down and
and you you close your eyes and just
listen to it rather than say anything. And
you're not listening to it as in, like,
it's being broadcast on
a a speaker or you're playing it on
your MP 3 or on your iPhone or
whatever. Right? You just you hear it. You
hear it inside of your heart. You hear
it inside of your breath,
etcetera, etcetera.
That's the whole point, actually. There's from the
from the the, I guess, the theory of
orad, which is what I hear from our
mashaikh and elders.
I I not that I know any of
this stuff myself, but I hear like, they
say stuff. I was like, wow. That sounded
really cool. They say that the who give
the prescribed the loud zikr versus the ones
that prescribed the quiet zikr, the end is
is both of them. The the point of
even saying the zikr out loud is so
that you can hear it.
So that it's being said is less important
than the fact that you're hearing it. And
when we say you're hearing it, it's not
you're hearing it inside of your ears, but
here to hear it is like a like,
say, the Musa alayhi wasalam heard the the
the the revelation of Allah
with his, you know, with his head and
with his hands and with his body just
like he heard it in his ears.
That that it's a
it's a metaphor for experiencing
something. It's a metaphor for experience or sensing
something, but it's not it's not physically sensed.
It's sensed through the the spiritual apparatus.
So even if you're saying it, the fact
that you're hearing it is more important than
the fact that you're saying it.
We talked about that last week also that
the the that's the of
the the being superior to the file.
Said that the messenger of Allah
said,
from the Quran is a Surah
that is 30 ayahs,
which,
which shall intercede
on the behalf of a man,
until he's forgiven.
Meaning in the day of judgment, it will
intercede on your behalf until it's forgiven.
And it is the the Surah
of. And, it's a it's a sunnah to
read it after every day.
I don't know if I could I should
say it's a sunnah because I don't know
if I've done that much research. But at
any rate, it's it's it's narrated or reported
in the Athar that it's a practice too.
Read it, read it every day after.
And,
I'm not saying I don't know because of
doubt. I'm saying I don't know because I
probably should research it better if I I
was asked for a reference offhand. I can't
I couldn't give it, I give it right
now, but it's something that, that I have
heard,
before that it's Masuno say after a shot
every day.
Why? Because it it it it, intercedes for
you in your grave. Funny story.
My my, grandmother, my father's mother,
she died when she went my father was
very young.
But my grandfather then married her sister afterward.
Someone in that family gave him advice that
you have children, and so she'll obviously feel
sympathy for your for her deceased sister's children
as well. So why don't you marry her?
She'll make a good mother for that, etcetera,
etcetera. Etcetera. So she and then she has
her own children as well. My my father's
half brothers and sisters, so they may do
offer them. It's almost
it's almost, inconceivable that they'll ever hear this.
For them, and they go for me, and
they go for each other as well.
So,
our daddy,
the the living one,
she's illiterate.
She doesn't know how to read and write.
But strangely enough, she can she she she
can read.
And,
I I asked her,
I said, how do you how did you
learn you don't even know how to read?
She said one time, a you have to
love the Ummah of Islam.
So one time, there's a Moana, he gave
a ban on the radio Pakistan
about
about how,
what the reality of Jahannam was.
And she said it scared the living daylights
out of me that I couldn't sleep for
days.
And so,
he mentioned in there that one way of
of of being saved from it is that
the he mentioned this hadith that that that
whoever reads the
Surat Al Mulk, it will intercede for them
until they're forgiven on the day of judgment.
So she said I went to the I
went and got the tapes of Surat Al
Mulk, and I would just listen to the
recording and recite it again and again and
again until I could say it on my
own. I just read it every day because
of that.
So
I mean, if a if a illiterate person
can do it, then, you know, then we
can we can as well. And you're probably
saying, well, it's good for you. You're you
know, you do all the stuff for a
living, you know, all day, so it's easy
for you to memorize. I memorized these suroes
when I was a university student, and I'd
had no idea that I'm gonna take this
path in life.
You can do it. It's not difficult. Just,
you know, just like I said, instead of
listening to NPR or whatever,
whatever rock and roll you kids listen to
nowadays,
you know, just take some time for the
book of Allah. You'll you'll you'll remember it.
Trust me.
Read it every day, you'll memorize it. And
if you're not good at reading reading it,
you'll probably memorize it faster because
you'll be so stuck on it. Like, each
verse, you'll you'll have to memorize it because
it's easier to memorize than read at that
point. I know what that's I've I've done
that before, so I know that
it's actually easier if you're not good at
reading.
Then maybe this can be the
the last hadith for today.
So this is a
of going to sleep.
There there's there's a a bunch of other
sunnah of going to sleep.
Hopefully, when you guys go on Jamat, the
Amir will
teach you those sunnahs
as the adab of Noam inshallah before you
go to sleep. We won't go through the
whole thing right now. But,
Abu Masood al Badri mentions
one of them that from the prophet,
who said whoever reads 22
ayahs
or these 2 ayahs,
the last 2 ayahs of Surah Al Baqarah,
they will suffice him for that night. So
makes the note that either it means that
they'll suffice him as protection from whatever,
disliked things a person might see happen to
them in that night, like
sickness or harm or bad dreams or whatever,
or, it means that they suffice him in
terms of, you know, his
worship for that night. If that's all he
did, then he'll be counted as one of
the people who who prayed in that night.
So it's the last the last 2 ayaat
of, of Surah Al Baqarah.