Hatem al-Haj – Al-Adab Al-Mufrad #01
AI: Summary ©
The speakers discuss the definition of morality and the importance of achieving a balance between "by default" and "by regular" character to achieve a happy life. They also discuss the history and context of the Hadith book, including its title and its title, its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, and its title, andAI: Transcript ©
So they looked at him, and they said,
so what about you?
He said,
So he said,
what is more beloved to him?
Stood up
and kissed Wahabugnu Barat on his forehead
and said, Rawhaniyatunwarab
bil kab.
Rawhaniyatun,
warab al kab.
So
the the word is so Rawhaniyat
or Rabaniyat
or,
spirituality,
the
don't change the definition they gave.
So they bought definitions, and we didn't get
to the definition of aqa'ad al faqayyah, but
next time we'll get to it. Whenever they
talk about definitions, they talk about options. They
talk
about the the
linguistic definition first and then
the
the terminology of definition. So I'll read this
because it is important that we get it
right.
When it comes to
they said,
Okay. So the translation for this. The word
ethics or akhlaq is the plural of ethic
or huluq,
which refers to the character and nature of
a person as they were created.
It's the inner image. You have an inner
image, and you have an outer image.
Your outer image is your halka.
Your inner image is your hulk.
That's the difference between halk and holok. It's
the outer image, it's the inner image.
So he says that plural of ethic,
khulok which refers to the character and nature
of a person as they were created. The
manzur
said Khuruk
with a dharma on the land and with
sukoon
or
or to the word Bamatein,
qolqorap,
is nature and disposition.
Its true essence is that
the inner
no.
Yeah, so
it's either the honk honk.
He says it is its true essence is
that the inner image of a person,
which is their soul, attributes, and inherent qualities,
is akin to the outward form and attributes,
qualities is akin to the outward form and
attributes
perceived by sight.
So 1 is perceived by eyesight,
1 is perceived
by insight.
So I can perceive your khalq by my
eyesight and your khuluq
by my insight.
The author of al Qamuz adds, khuluq with
a damma and with 2 dammas means disposition,
nature
and religion.
Ararghibsad,
Khuluk, and Khalk
were
originally 1, like drinking, you know, you know,
sure like sharpen shar,
But khuluq was
specified,
for the forms
and shapes perceived by the by eyesight,
while haloq
was
I'm sorry.
Haloq was specified,
for the forms and shapes perceived by eyesight,
while khuluq
was specified for the
powers and dispositions and qualities
perceived
by
insight.
That's the linguistic definition in the terminological
definition, and I'll give you Ibn Miskawaihi,
but certainly there are other definitions
after Ebony Miss Kawahi.
Al Jurjani, for instance, says,
So,
which means established,
state
in the soul.
A translation.
So ibn Emskawai, he defined
hollok in his book,
Zib al Aqlaq, or Refinement of Character Refinement
of Character
as
a state of the soul
that prompts it
prompts it prompts nafs
to perform its actions without thought or deliberation.
Like a kind person
seeing
a thirsty dog
will not think about it.
A kind person seeing a thirsty dog will
not think about it, will not deliberate, will
not think,
will find
water for the dog.
So
perform,
its actions without thought or deliberation.
This state is divided into 2 parts. Some
of it is natural from the origin of
temperament,
such as a person who is easily moved
to anger by the slightest thing becomes agitated
by the smallest cause,
or a person who is easily frightened by
the slightest sound that reaches their ears, or
who is alarmed by news
any news they hear,
or who laughs excessively at the slightest thing
that pleases them,
or who becomes deeply saddened by the smallest
thing that happens to them.
So this, you know, people
some people have this tendency.
It's a it's a predisposition or a disposition,
you know, personal
disposition or inclination or tendency.
He says,
and this
this is the important part now,
because our prophet
taught us that we can change.
Knowledge is by
pursuing knowledge, seeking knowledge, learning. You know?
Helmabitahallum.
Helm is forbearance,
the hardest
character to change.
Angry people
will re would relate.
People who are prone to anger would relate
to this. The hardest character to change or
the hardest quality to acquire,
forbearance,
*,
bita haloom. The prophet
say, you know, why did the prophet make
this muqabala between elm and elm,
the contrast between elm and elm? Because all
people recognize that elm can be attained through
learning,
but people argue about helm
being attained through practice. So the prophet, sallallahu
alaihi wa sallam, wanted to say to them,
as you recognize that ahem can be attained
through learning,
also recognize that helm could be attained through
practice. O namalhelmo betahalu.
So this is the important part
in the definition that Evinr Ebras Kauai mentions.
The other
part, he says, is acquired through habit and
training,
Habit and training, which may initially come from
thought and the deliberation.
So
helmet btahlum is when you
don't they say fake it until you make
it?
So
sometimes you need basically, like, you're you're you're
not a forbearing person,
but you need to remind yourself, no, I
I will be able to handle this. You
know? And you control yourself, and it takes
a lot of deliberation and a lot of
effort.
This is the 2nd time, 3rd time, 10th
time,
100th time,
then it becomes
a habit, a second nature.
Then
you're not triggered by every
slight by the slightest thing,
and you're not easily
agitated.
So he says that
which may initially come from Saat and deliberation,
you see and and certainly if you do
it for the sake of Allah
2 things will happen. You will be rewarded,
and it will be facilitated for you. You'll
be rewarded,
and it will be made easy for you.
Some people can do this
for different reasons.
Some people can do this for different reasons.
But the people who do this for the
sake of Allah
will get rewarded
and will have their path facilitated for them
to improve and to refine
their character.
Then he said, then gradually becomes a natural
disposition
and a personal characteristic.
So,
now
what is the difference between akhlaq and adab?
And and many times when people write,
they don't basically separate them
because
they are
intertwined.
Khalap and adab are intertwined.
However,
there are differences.
So
when when you see someone given a law
of sadaqa and a law of hibat or
hidayah or gifts,
that person
is generous,
right?
So generosity is the character,
and the adab the adab is giving, you
know.
When you see someone
lowering their gaze, that points
to chastity as a character.
When you see someone being nice, kind, and
humble
when talking to people,
that points to humility
as a character, like
their inner image,
the inner state of being.
However, can there be
separation at times between holok and adab?
Yes.
Adab could always be faked.
Holoc is the inner image. It's your, it's
your inner image. Someone can be at depth
as a strategy,
tactic,
you know, he he found that
that works.
You know, at work for instance, if you're
nice to people,
you get ahead.
If you're not nice,
you,
you suffer the complications of that.
So
your niceness
is not
basically
a natural
progression from,
an inner state of being. Or it's not
like,
it's not
it's not naturally flowing from
that spring inside.
It is actually a calculated,
practice
or strategy
that you acquire
or that you adhere to because it's helpful.
Because it's helpful.
So certainly
what we want to
do
what's eudaimonia?
It's the final equilibrium, the ultimate balance. It's
the happy life that is
based in
balance.
So fulfillment
of your potential in in Akhlaq
will get you there,
will will get you to that
point where you have fulfilled,
your potential in life.
Because our prophet
said it clearly, Inna maguhesturi yotami ma'akali malakhlaq.
I have been commissioned or sent
to fulfill,
you know,
good
character, good manners,
you know Aflak,
Macharib al Aflak, noble
character.
And
so
if this
if a halaq has
this much importance
in,
in our ad Din, then we should certainly
pay attention
to ahlak
and adab
and make
sure that our adab is coming from the
right place.
It's coming from
the right akhlaq,
the, you know, not just strategy or tactic.
And make sure that our akhlaq
are also coming from right the right place.
The foundation is spirituality, the stations that we
talked about,
when we talked about Munazul al Sareem,
your relationship with Allah,
your akhlaq have been refined
because
of your religious commitment,
because of your relationship with Allah
This is how you were able to refine
your aqlaq,
and
then
the adab
or your etiquettes
are basically the external manifestation
of your akhlaq or your inner image.
Your outer image
does not matter to Allah at all. Right?
In Allahu alaanza wa'ala.
Allah does not look at your forms.
But Allah looks at your hearts and your
deeds, your hearts and your deeds.
So
your akhlaq
and adab
are what Allah
would be looking at, your inner image, not
your outer image.
So etiquettes point to the underlying ethical framework,
which we will try to address, insha'Allah.
Okay. So so that is
that is why, you know, that's why we
have to focus on
the scale,
which is an all encompassing word for
the 3 elements,
spirituality,
ethics,
and etiquettes.
We have to focus on the scale.
Where they have to. Anyone who teaches here,
they
you have to understand people's need
for the
scale.
So why I chose this particular book?
Because it's it's by the Imam al Bukhari.
That's enough.
But no, you know, because the choices of
Imam al Bukhari are are great.
This book is comprised of 644
chapters,
1322
ahadith,
644
chapters.
He gave every chapter a title.
And you know how clever Imam al Bukhari
in giving titles to chapters. If we have
studied Sahih, his most
his greatest
work,
Sahir al Bukhari,
you would have recognized
that he is the most clever person in
giving titles.
And
so
it's all, you know, a hadith from the
prophet
So we would be saying
so many times,
that's enough.
Like, and that is why
people of hadith the people who study hadith
and read hadith,
they have this
light on their faces,
because they they say and
they send blessings and peace onto the prophet
very often.
So
so who's Imam Bukhari quickly?
Imam Bukhari was born in Bukhara in
194,
and and then you want if you want
to expand
on on this on your own and do
it, but I will briefly,
tell you a little bit about Imam Abu
Ghari. He was born in 194 in Bukhara.
Bukhara. He died in Samarkand,
or like a village close to Samarkand
in 256,
from 194
to
256.
It's not that long of a life, but
certainly
it
it's very
long if you look at his
accomplishments.
And
I just want to say that
because this
is something that
I will talk about a little bit later,
but al Bukhari had
22 ahadith
that he reported from the prophet
through 3 narrators only. They're called Surasiyat al
Bukhari.
Surat I al Bukhary are the hadith that
the Bukhary reported through,
3,
narrators,
only.
Because he was born in 194,
he couldn't get to report to that many
of those,
Surasi Yat.
Do you know how many
Hadith, Reema Mahamad, reported through 3 narrators only?
It's more than 300.
More than 300.
Do you know how many ahadith that Imam
Malik
reported through
2 narrators only?
Like, when did Imam Malik report? You know,
we always hear Malik, I'm Nafaa and Abno'ammar,
Malik reports from Nafaa from Abno'ammar.
So these are 2 narrators between him and
the prophet, Nafar and Abno'ammar.
And then he would be reporting through 2
narrators only,
148.
148.
So why am I saying this? Because I
will come back and talk about the revisionists
when it comes to Islamic history,
so the revisionist
school of Islamic history.
So what is this book, you know, that
Imam Bukhari wrote, and why did he call
it Adib al Mufrad?
So, of of course, I, you know, Imam
Bukhari is the greatest Mujadis, Amir al Momineen
al Hadith. There is, you know, no,
basically,
collector of Hadith that is greater than at
the moment Bukhari.
People argue whether he was Arab or from
Bukhara originally, but he's he's likely from Bukhara.
He's likely
not Arab, but this is a bit controversial
because his last name
is Al Jafi.
Al Jauffi.
And Al Jauffi is
a Kabira. It's a tribe,
from Yemen.
So why was he called Al Jaffee?
You know? Mohammed ibn Ismail ibn Ibrahim ibn
al Muhira
ibn Bardizaba
or Al Akhnef?
Bardizaba
or Al Akhnef? Bardizaba Akhnef is is the
same person. Is his name Bardizaba or Al
Akhnef?
They they argue about this. Al Jaffay.
So his father was Muslim,
so
Isma'id
was Muslim. His grandfather Ibrahim was Muslim.
His great grandfather, El Mughira,
was
Muslim.
And
his
great great
grandfather,
was he al Akhnef or Bardizaba?
So that's a little controversial.
But
but honestly speaking, we know more about the
Bukhari than the people of the book know
about the disciples
of Jesus, peace be upon him. You know,
we know a lot more about Bukhary,
but anyway. So he was born in Bukhara
in 19 194.
We we all know this.
And we all know that his his father
and grandfather and great grandfather
were were Muslims.
It is said that Bardez Abba, his great
great grandfather,
who was called al al Akhnef in in
by some scholars,
is the
was not Muslim.
And the first Muslim
in the family is Al Mughira,
his son, Al Mughira,
father of Ibrahim, father of Ismail, father of
Al Bukhari.
And he was called the Juhafi
because when someone converted
to Islam,
they took the name of the person who
invited them to Islam. They took the
tribe's
name or the family name of the person
who invited them to Islam. So, Jafib al
Walah,
by allegiance.
Allegiance which type of allegiance? Allegiance through conversion,
not allegiance through emancipation,
because we know that there is allegiance through
emancipation.
So when someone is emancipated
by someone,
they took the name,
they took their their family name.
And when
it was not forced.
It was not forced, but they took they
often took their their family name
through this allegiances through emancipation, but we have
allegiance through conversion.
And it is said,
you know, none of the ancestors of al
Bukhari
were were were slaves, but it was said
that he,
that al Mougira,
when he accepted Islam from Yemen al Juafi,
took the name al Juafi,
for himself
through conversion. So it's wella through conversion.
Al Bukhari
the
the the intelligence of Al Bukhari,
basically retention of al Bukhary,
is miraculous,
you know, like almost miraculous. You know the
story of
him being tested in Baghdad when he came
to Baghdad and people came around and wanted
to test him and to see, you know,
this is the guy that people are talking
about,
and scholars came and mixed the SNE for
him.
So 10 scholars mixed 100 SNE for him.
Hadith was mixed SNE.
Know, mixing the SNEED
to put the narrators in the incorrect place,
and to to give a chain for different
Hadith,
an entire chain for a different hadith, or
to mix between the narrators
between the different hadith,
and they basically
gave him 100 ahadith,
and he heard all of them. He heard
he he did not use to write.
And
when they blamed him for not writing,
he would say to them,
So show me what you have written.
You know? So when he went out on
a trip
with friends,
you know, co learners,
and they would be writing, writing, writing, and
then he would not write anything.
And then they would tell him, like, you
know, that's, you know, inappropriate. Like, why are
you not writing? He used to go back,
like, to his hometown and and write everything,
but he would not write on his trips.
So they would blame him. Why are you
not writing?
How do you retain knowledge without writing?
And and certainly for you, please write.
Please.
How do you retain knowledge without writing?
And then he would say to them, akstartum
halayah. You just like,
you're you're just too much. Arudu halayam akstaptum,
show me what you have written, and he
would basically,
you you sang me allahumyanit.
What is it?
Recite to them.
Yeah. So you see he would recite to
them,
what he had memorized,
and they would be holding the books, and
he would recite to them. And when they
compared what he
recites
to their writings,
they would correct their writings,
you know,
by by, yeah, cross examination of the different
scriptures they had
and his memorization,
they would correct his writing,
writings
to conform with his
memorization.
So anyway,
Bukhari
was
certainly a giant
in our history, and the piety of Bukhari
also, because this is
this is something that is almost
always
forgotten.
You you can't be this accomplished
if it if it is not for Allah.
You know, you don't go you can't get
there if it is not for for Allah.
So when al Bukhari
so when he wanted to to write down
the Hadith of Asahi,
he went to Masjid al Nabawi
between
the the Kaaba and the Midburn.
And every hadith that he wrote down,
he would be
he he would be in a state of
Urdur, and he would pray 2 rakas
before
he
before writing any hadith down
in his,
Sahih.
So certainly
it is not just,
it is not just his his intellectual capacity,
but also
his his piety
that made him who he
was.
To the point that there there is no
book that Muslims value after the Quran
than his book. So his his book comes
second to the Quran.
Of course,
a distant second,
but
it's still second
in in,
to the
Quran.
Now, so
this book at Adab al Mufrad, we said
it has 64 644
chapters, 1322
Hadith.
Why did he call it Adab al Mufrad?
So al Mufrad means what?
Single doubt?
Separate.
Separate.
Separate.
Yeah.
Stinguished.
Stinguished.
Okay.
So why did he call it Radab Abu
Ghafruit?
Because he had a chapter, he had a
book
a book in his Sahih called
Al Adab.
In his Sahih collection, he had a book
called Al Adab.
So he wanted to say that this is
a separate book
on Al Adab,
different from the 1 in Sahih.
So what is the difference between
this
book and that book in his Sahih?
This book is a lot more comprehensive.
It's larger.
1322
Hadith
in this book.
And
this book is not necessarily
authentic,
and meaning that
not every hadith is necessarily authentic in the
sense
of the Sahih according to the scholars of
hadith.
But
why should you be comfortable
with
pretty much, you know, the default?
We will mention when the scholars of scholars
of hadith
basically men you know, pointed out the weakness
in some of these hadith, we will talk
about this.
But why should you be comfortable
accepting those ahadith
without
much without reservations?
Why should you put your guards down?
Why should you put your guards down?
Because every hadith here
was deemed by al Bukhari
either
acceptable
or suitable for the subject.
You know, either
sahiyah, you know, authentic,
or
suitable for the subject of adab or etiquettes.
What do I mean by suitable for the
subject of adab or etiquettes?
If it has
slight weakness,
not
extreme weakness,
if it has slight weakness
the majority of the scholars
accepted them
with certain conditions.
1,
you
point out the weakness
or you
hint to the weakness.
2,
it is not in Akham, but in, you
know, akhlaq and adab,
fada'ilalama'ah,
you
know, virtues.
3,
it
is not in conflict with an Islamic principle,
with another established Islamic principle.
Okay?
And did we say it's not too weak?
Yes, we said it's not too weak.
So
so in this particular
when we come to this particular topic,
a little bit of weakness is not
a problem.
Now the vast majority
of the Hadith in this book, the very
vast majority of the Hadith in this book
are authentic,
are authentic.
There are a few that are not, we
will point them out,
but still
they should be acceptable.
They should be accepted.
And when I say that
they should be accepted,
So
why why should they be accepted?
If if we have,
if they if they don't come up with
a new principle or a new concept in
Islam,
why should the Sahih be insufficient?
Maybe because they have
like a different wording
that is more motivating,
that that is clearer
for the listener
to grasp
or more motivating
for the listener,
they decided
that this Hadith
should be still
accepted.
They are not adding
to the deen
a
concept that is that
is foreign to it,
that's new to it. And and this is
important because our dean
is evidence based,
right?
Our dean is very evidence based.
And we are completely committed
to, you know, practicing,
you know,
the deen in in this way, and approaching
the Deen in this way.
So
my approach to teaching this book insha'Allah,
we will recite
the Hadith,
and give a commentary
that is not too brief or too detailed
because we want to finish 1322
a hadith.
And if we want to finish 1322
a hadith,
1 year has 52 weeks,
2 years would have a 104 weeks,
and if we want to finish this book
over 2 years, because
legal maxims would take about 2 years to
finish,
so if we want to finish these 2
books over
the next 2 years, then
we have to at least cover
about 13,
hadith
every time.
At least cover about 13. On average, 13
hadith every time. So to cover 13 hadith,
we we cannot be too detailed,
but we will try to not be too
brief either.
So I will occasionally comment on the chain
of narration for 2 main reasons.
Okay. And Adab al Mufrad has the chains
of narration.
It's Bukhari.
You know? It's it was only later scholars
who removed the chain of narration and kept
only the name of the Sahabi. But during
the time of al Bukhari
and for a couple of 100 years after
al Bukhari,
they were keeping the chains of narration
in in their Hadith collections.
So,
like, if you read the Arbiden and Waya,
for for instance,
it
during the time of Iran and Norway,
they started to walk away from,
and and and a little bit before Rehman
al Nawawi also. They started to walk away
from writing the chains of narration because the
books of sunnah
have already
been
preserved,
and they can refer you to the book.
You know, this is in Sahih Bukhari,
in Muslim, in,
Tirmidhi, and so on and so forth. But
during the time of Bukhari, of course, they
were writing the chains of narrations.
So why will I mention the chain of
narration
and comment on,
some of the narrators
and things of that nature?
Because some familiarity with the science of Hadith
will be helpful.
It will give us confidence
in the preservation of our ad Din and
particularly
the preservation of the sunnah.
Keep in mind, the sunnah is
preserved in its entirety.
That does not mean that each and every
hadith
is certain in its transmission.
No.
The vast the majority of Muslim scholars
consider the Sunnah to be
certain in its entirety. You know,
the body of the Sunnah.
But individual hadith,
if the hadith is not mutawatir,
it does not confer certainty.
If the hadith is not mutawaitr,
it does not confer certainty.
What does that mean for you?
What does that mean for you?
Should you still act on it if the
scholars of hadith told you it's authentic or
acceptable,
it's magboul, whether it's
Hassan,
you know, authentic or sound or whichever way
you translate them?
Of course.
And, you know,
however,
however,
are you certain the prophet sallallahu alaihi wa
sallam
spoke of these words?
No, you're not 100%
certain,
but since when do human beings
rely only on certainty
versus
propensity?
If you rely only on certainty, as in
this is 100%
what the prophet
said in this exact wording,
you will freeze.
In in which basically
realm of life
do you only rely
on complete certainty in that sense.
When when you get to
see how much effort was placed into the
preservation of the sunnah,
you will be confident enough
to act on the sunnah. And certainly if
you don't hear Muqtada,
of course.
But you should be confident enough to act
on the sunnah.
However,
if a particular
hadith, a particular
word in a hadith,
you just couldn't wrap your head around it.
Someone,
you know, for many people they are
they they never have a problem wrapping their
head around anything.
But
for certain
like, some
person out there
would encounter a hadith
or aware than a hadith that they just
can't
wrap their head around them.
You have to understand that
it does not confer certain certainty if it's
not mithoietic,
meaning,
and this is basically
sort of
an apologetic
approach to the issue.
But it is important to mention it even
here when we're talking about eladab al Mufrad,
because it's it is essential for some people's
faith.
Suspend judgment.
Suspend
judgment.
Stay noncommittal.
Suspend judgment.
That's that's it.
However,
don't unravel your yakin
because of this
sort of less than yakin.
So when we say that this hadith is
authentic
and someone cannot wrap their head around it,
you are required to act on it,
but you are not required to believe that
this is for certain coming from the prophet
sallallahu alaihi wa sallam.
You're required to act on it by.
That's propensity,
the higher likelihood.
And yet, you are not required to believe
that this is 100%
coming from the prophet, sallallahu alaihi wasallam, unless
it is mutawater.
That is why there is is this distinction
between the Quran and the Sunnah, and there
will continue to be a distinction between the
Quran and Sunnah.
The Quran is not only certain in its
the foundation of our worldview.
It is the exact
word of God transmitted to us with complete
certainty.
So so familiarity with the sciences of hadith
would be important, and it would give you
comfort, and it will give you confidence, and
you will know
that enormous efforts
were placed into the preservation of the sunnah
by
great giants
in in in our history.
Secondly, showcasing
this characteristic of the Umma, which is the
characteristic of a isnaat.
We have isnaat for everything
that is part of our deen.
There
there are no gaps.
So if you look at if you compare,
and I don't do this for identitarian or
religiosity, but these are the beauties of our
Deen and the strengths of our Deen that
we have to point out. It's not a
matter of either taking it in religiosity or
trying to basically
under
be that to other religious traditions, but I'm
trying to show the superiority
of this need. So if you if you
compare
the gospels,
the books of the Bible,
to the weaker Hadith that we have,
our weaker hadiths are more verifiable.
I What line?
You know, we we consider a hadith weak
because someone iftala took any ahem and, you
know, someone, you know,
1 of the not because of a gap
in the chain of narration,
but because a person in that chain,
used to have many errors, like,
when they got older and they heard this
hadith from them when they got older, and
when they got older they got a little
bit less, sort of
less competent,
you know.
So we would consider hadith weak for something
like this.
So
if you compare
the the the gaps that are present in
the transmission
of the the biblical
books to the weaker hadith, the weaker hadith
are
more verifiable.
Which takes us
I was listening to Jordan Peterson the other
day talking about the difference between Islam and
Christianity, and he says
he's he's such a character, you know. He
has good motives.
He has good motives.
He he wants
to save
civilization that he believes
to be
endangered.
So he has good motives, but he's certainly,
particularly when it comes to Islam, he's just
like in a different world.
You know, the inconsistency,
the glaring inconsistency,
is just unbelievable.
So he was basically saying that you know,
the good thing about Christianity
is,
the, you know, you could claim whatever
the bottom line. He was not saying this
and then these and this certain exact wording.
You could claim whatever you want about the
Bible. You could consider part of it mythology,
part of it this, part of it that.
So
you have the flexibility to claim whatever you
want. However, Muslims say that the Quran is
the exact word of God. So what's up?
What are you gonna do with this?
You know, if this is the exact word
of You can't play around with it. It's
just like exact word of God.
And if you if you listen to his
basically tafsir of the Bible,
you know, any
biblical scholar in his right mind would consider
this to be heresy.
You know, it's like
No matter how liberal they are, no matter
how flexible they are, no matter how much
they count on sort of the allegorical or
more of our speaking speech, you know, speech,
know, speech.
But anyone even he bit of the Khazar,
and he's right in my mind, I would
consider this to be just complete heresy.
But
then
because, you know, because everybody knows that this,
you know, the the this book
has been
manipulated,
as, you know, it is not the exact
word of God. Certainly biblical scholars would say
that it's exact Christians all over the place,
evangelicals all over the place. They will disagree
with him. They are saying this it's the
word of God. But anyway so he has
come to the conclusion,
it is not the exact word of God.
It's just like mythology and different stories and
stuff like this that people put together,
and then we can do with with it
whatever we want. We can reinterpret it, we
can do with it.
That's not a religion.
That's that is basically, you know, that is
not a religion
that
that guides you.
You are
making their your own religion. And everyone can
make their own religion, and that's probably what
he believes as well. You know,
Because certainly, if he thinks that his
funny interpretations
are binding on the rest of the people,
then that's
just extremely arrogant.
So
the the
it it is just amazing.
The Quran is the exact word of God.
The sunnah of the Prophet sallallahu alaihi wa
sallam, the traditions that come from the Prophet
sallallahu alaihi wa sallam, some of them would
come in the certainty of their transmission,
very close to that, if not there,
but certainly
most of it would rank higher than
the
the the biblical books in the definitiveness and
the certainty
of their turn of the mistransmission,
including
the weak
ones, the weak Hadith.
So
why am I going to mention Isnad, and
why am I making a big deal out
of Isnad when the
the focus of this should be on spirituality,
ethics,
and etiquettes.
Isn't it?
So why this this sounds like a distraction,
and it is not going to be excessive
insha'Allah.
So it is not going to be excessive,
but it is important because some Muslims
so the revisionists of Islamic history. You know
the revisionists of Islamic history.
The the the sort of the most famous
1 or the
the
the founder of this revisionist
school is, he's an American person, John Wansbrough.
And then Michael Cook and Patricia Crow Crowen
are his,
2 disciples.
And Michael Cook and Patricia Crowen
recanted many of their positions,
which which tells you that they
they may be good people.
They may be good people, not necessarily,
But the description that befits them, they may
be good people. They may be,
sincere people. They may have integrity
and so on. But the description
that befits to them is,
which means they shoot
from a far distance
blindfolded.
They shoot their arrows
from a far distance
blindfolded.
They have not been exposed to the entirety
of,
you know,
the Islamic history,
and
they insist
that
since
we have we have this revisionist attitude attitude
towards the Bible,
we we have to and we can replicate
the same with the Quran. We have to,
and we can't replicate the same with the
Quran. So they would have
prepositions
as insane as
Mecca was not in Mecca,
and the Quran developed over 200 years.
It's not Muhammad.
And
then some of them said Muhammad did not
exist, salallahu alayhi wasalam.
And when the, you know, Arabs conquered
the Levant, they were not Muslim,
and Islam developed over time afterwards.
So
how do you
so what is the separation between calling someone
insane
and calling someone,
as you know,
a researcher,
scientist.
They
they graduated from Harvard.
You know? So he graduated from Harvard. He
was teaching
at SOS.
That's the School of Oriental and African,
Studies in in London.
And that is the separation,
between other insanity
and science.
So So they made a big splash,
and unfortunately
some Muslims
were affected by this,
which tells you how far removed that we
are from our tradition.
Some Muslims, and when when you hear these
hadith,
when
when you see the connection,
these are the narrators of these hadith,
we know
what they liked for
breakfast.
So
and these are people who saw each other.
Al Nafah Al Abnoh Ambar. Malik used to
live
in a house that belonged to Abdullah ibn
Mas'ud.
He lived in a house that belonged to
Abdullah ibn Mas'ud.
So anyway,
when you when you see that the chains
of narration, when you see the connection
between,
those scholars, and you when you see how
the books would later preserve
this very book of Al Abil Mufrad, Insha'Allah,
when we start next time we will see
how it was
preserved,
by people.
Not only
through
documentation, but through audition
as well.
And when we see the connectedness
of the chain until our our time. And
inshaAllah when we finish
this this class,
and it comes time for the Ijazah,
you know, we will connect you
to Ilham Al Bukhari
through a connected
chain,
connected all the way to Ilham Ilham Al
Mulkari. Sodently connected connected to Ilham Al Mulkari.
Up until now. Now, certainly,
the the the books of hadith have
been documented,
reproduced,
verified,
and we're not counting on these chains,
the snads that we have nowadays. We're not
counting on them for verification,
but this is a
characteristic of the Ummah that we want to
symbolically
preserve.
Symbolically
preserve
to show,
and and also to to earn the blessings
of being connected to these
we call Saras ad Anur, you know, chains
of light.
But it is certainly the books that have
been preserved, and the books of Sunnah have
been preserved. So some of the the these
people in
in the in
the the trade
may not be as verifying
or as
recognizable
as a Bukhari or Shaw'ba or or these
original narrators,
but we were trying to continue this sunnah
of in this ummah or this characteristic
of,
this ummah. So
it is a this is the reason why
we will address
the chains, and we will comment on the
narrators. But I wanted
to admit,
which is important because,
a person who pretends to have
garments of falsehood.
Hadith
in this sense, hadith sciences in this sense
of tasihan tadaip and jarkhandtadir
and the rijal and so on is not
an area of expertise for me.
My,
my focus has been always
on shirk,
then 'apidah,
then tiskei,
and and the Quran and the Sunnah. I
approach them
for fiqh and aqidh and tiskei, so I
am more inclined to
studying
the meanings and the tafsir of the Quran
and the sunnah for fiqh and aqidh
and this kayya. The other sciences,
you know, I I just learned them because
you need to learn them,
for familiarity,
but certainly it's not an area
of,
expertise for me. So when I talk about
the narrators,
I am not a Muhammedic.
Don't count on me for this.
This is for familiarity.
This is for familiarity
and to show
ourselves,
you know,
the the
the authenticity
of this tradition
and the,
greatness of
the tradition.
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