Hussain Kamani – Stories of the Companions – Abdullh b. Amr b. Al
AI: Summary ©
The importance of writing down affirmations of the Prophet Muhammad's name is emphasized, as it is a chain of narratives that check out. The use of narratives is emphasized, and individuals should be cautious with their actions. The importance of preserving records of the book of Allah through practice and writing down hadiths is emphasized, along with the importance of practicing and not reciting hadiths. The speaker emphasizes the need for consistency in one's life, balancing one's behavior with others, and listening to the Bible and not rushing to achieve something.AI: Transcript ©
In tonight's session, we turn to the great
companion of Musso Allah Subhana Wa Salam,
Abdulla
In our last class, we spoke of his
father, Amun bin Asadhi Allahu Anand
his accepting of Islam.
And today, we turn to the sun,
Abdullah bin Ahmed ibn Asad
His father, Ahmed bin Asadullah Muhammad had him
at a very young age.
Some
historians
put the age difference
between,
the 2,
around 12 years of age.
His mother was Rawita bintul Hajjaj.
And the son accepted Islam before his father.
His name was Baras,
the disobedient one.
The Arabs used names like this to show
their strength and their dominance.
The Prophet
did not like such names.
They didn't reflect positively
on people.
So when he became Muslim,
Nabi sallallahu alaihi wa sallam changed his name.
The prophet changed his name from us to
Abdullah,
the servant of Allah Subhanahu Waqarah.
And the two names, Abdullah and Abu Muhammad
were the most beloved of names to the
prophet
Yesterday, we started the chapter in Mishkaqat Musawwiyya.
Babul Asana.
The chapter on names.
What kind of names were preferred by Rasulullah
SAW?
Which names were disliked by Nabi SAW Allah
SAW?
Sallallahu alaihi wa sallam didn't like names that
had arrogance built into them.
So the companion arrogance of the Prophet of
Allah,
the name he disliked the most
the name he disliked the most was Malik
al Anak,
that someone called
themselves the king of kings.
Too much arrogance built into
it. Rather, a person should use a humble
name, a beautiful name,
A name of a Sahabi, a name of
a prophet, a name of a righteous person,
a name that has a sound meaning.
Now this creates a question that every time
someone accepts Islam, does that mean they have
to change their name?
Does it need to be,
air quotes here, an Islamic name?
Well, not necessarily.
Because any name with a pure meaning is
an Islamic name, we're speaking of
a legally
sound name.
But if the name
connotates
some form of or shirk,
disbelief in God, or it is
a name that,
suggests
that there is a partner with Allah
then that name should be changed,
because it contradicts
the fundamentals of our deen.
Regarding his physique, he was more of a,
a broader person,
someone who was heavier
in his form.
That when people saw Abdullah ibn Muhammad, they
loved, he was a tall person too.
He had a reddish complex,
and at the same time, he was someone
with a broader complex,
a broader friend.
Now, Abdullah ibn Abi Nasr alaihi was
one of the companions
who was granted special permission by the prophet
to write the hadith down.
His story is that Nabi Salam
would sit in a gathering and he would
air a hadith.
Abdullah was a young companion,
and
he wanted to write from Rasool Allah
to capture a student of knowledge, that they
write and take notes. They wanna preserve it,
revisit it, contemplate, reflect,
convey it on in the very same manner
that they heard it. So Abu Muhammad Ahmad
ibn Nasr alayhi wasalam, he would write a
hadith down from
Nabi subhanahu alaihi wasalam, he would write a
hadith down from the Subhanahu alaihi wasalam. Nabi
subhanahu alaihi wasalam observed this and said nothing.
This in itself
is what we refer to as
a tacit approval of Rasulullah salallahu alayhi wa
sallam, or in Arabic we would call it
The
reason
Allah saw something happening and said said nothing
to
it. Some of the elders
in the gathering
that were there, they said that why are
you writing everything the man says?
What if he's saying something in jest? What
if he's joking? What if he says something
in in a moment of anger? Is that
something that we want written down? So
then stopped writing.
His elders told him something.
What they were saying had some logic to
it, he discontinued his practice.
Later, the prophet saw
him in the gathering, and he was listening
attentively but wasn't
So the prophet asked him, why did you
stop writing?
He said, Rasulullah,
some of the elders told me that I
should stop for this and this reason.
Nabi said,
write, for I do not speak but the
truth.
You continue
writing.
And this opened the door for Abdullah ibn
Abbas
to write.
That
Abdullah bin Amal, he says that we
we, we, bin the Nabi Salam,
were with the prophet of Allah,
not to whom I uphold we would write
down. It wasn't this one person that was
writing from the prophet
there were a group of companions that were
writing from Rasulullah Sallallahu Alaihi Wasallam.
Similarly, Ali ibn Abi Talib he
had a
a small compilation of a hadith of Rabi
Subhanahu Wa Salam, that
he attached to his sword for Baraga.
Likewise,
after the conquest of Mecca Mukhanallah, the prophet
of Allah Almighty Wa Salam gave his servant.
And there was a man there by the
name of Abu Shah.
He approached the Prophet of Allah and said
that, will you not write down for me
what was said in the serpent?
So Nabi Surah Alaihi was said of himself
was unlettered, he was not the one who
wrote. But
the statement of the prophet of the prophet
of Allah,
the teachings of the prophet,
I. E, they were writing down the hadith
of the prophet
Similarly, the narration that I said earlier
regarding,
the prophet
asking
this narration is from this
is the chain for this lua'a.
And it's fascinating because this chain
this is the whole chain right here, this
is a very common chain in hadith.
If you pay attention, I can help you
understand something about this chain.
When scholars narrate any Hadith, they look at
the chain of Hadith.
We're not just interested in the text, because
the text can be fabulous, it can be
profound, it could be enlightening,
but if the chain that it's narrated with
isn't
trustworthy, then the text itself isn't acceptable.
We aren't just looking for profound statements on
or, you know, on Facebook. We wanna make
sure what's being said is properly attributed.
The Muhaddifoun, scholars of hadith, experts of hadith
made it their life
journey, responsibility,
made it their life goal that they would
study every person that narrated hadith
hadith from Rasool Allah Subhana Wa Salam to
ensure the person was reliable and trustworthy.
Now we have come into existence
the science of Asma
Asma'al Arjjad, sorry, Asma'al Arjjad,
the biographies
of the narrators of hadith.
Now one of the conditions for a chain
to be accepted is it dissolved.
The chain must be continuous.
No individual in the chain can be absent.
If anyone is absent,
if there's a person missing in the link,
then we refer to this as Ibn Gidak.
An example of this all would be,
ibn Abba
narrates from Allah who heard from the sunnah,
Every person in that chain is present.
Nafir
narrates from him to a Muhammad who narrates
from the prophet of Allah. Nafir
was not a Sahabi, he was a student
of a Sahabi. Which Sahabi was he a
student of? Ib Nafia Allah 1. Ib Nafia
Allah 1, he was a companion of the
prophet
and therefore he narrates directly from the prophet
of the law. It all checks out. Now
let's imagine a chain where the second person
is missing, and who do you have left
now?
Nafaa.
And he says, I heard the prophet of
Allah saying,
or Nafah narrates from the Prophet of Allah.
The scholars of hadith will say this doesn't
check out, because by consensus this man Nafah,
he he never met the Prophet of Allah
by consensus.
So if he's narrating directly from the Prophet
there's one link missing in the middle, and
that is Abla ibn Umar
and therefore there is something wrong here.
This is what we call
generally speaking,
is not acceptable.
Now there are some concessions made, but generally
speaking, the rule of thumb is that if
there's someone missing in a chain, that narration
is not acceptable.
You have to just stop for a moment
to appreciate the mastery the scholars of Hadid
had, that they knew
which generation every narrator was from.
Not only did they know that, but they
also knew
which regions they visited and which regions they
did not visit.
Detailed biographies.
So if there is a person who's narrating
a Hadeed,
from a person
a person who lives in Damascus and is
narrating Hadith from another individual in Yemen, and
there is no proof that these two people
met,
There is no proof that these two people
met. Imam Bukhari ibn Abdullahi Ali wouldn't even
accept a hadith, because he requires kibbat on
the call, we need proof that these two
people met. On the other hand, Imam Muslim
Mahutubai Ali, he accepted such a hacky, because
for him the shard was
that as long as there was a possibility
these two people lived during the same era,
they kind of overlapped in some capacity, we
are willing to accept this. This nuance is
there, where they are very interested in every
detail.
Now if you look at this chain,
anamah bin shayi an abihi anjabihi.
This is a very common chain of hadith.
In order to understand it, I'll first translate
the statement,
and then I will explain the intricacies of
this chain.
On Amal bin Shray,
it is narrated by Amal bin Shrayin.
Amal bin Shrayin, bin means son of. So
the narration is from this man by the
name of Amr bin Shoaib.
An Abihi who narrates from
his father.
Anjadihi
from his grandfather.
From his father, from his grandfather.
Okay.
Every time I put up 2 fingers, I
think the phone does this building thing. So
right now on Instagram Live, there's balloons flying
everywhere.
Okay.
Okay.
So Amal the son of
Shrayib narrate his father from his grandfather.
Now put that on hold.
Now we have to turn to the lineage,
because clearly this narration exists within a family.
So in this lineage, who are the people?
You have Abdullah bin Amr ibn Mas'id, who
had a son
by the name of Muhammad.
Muhammad had a son by the name of
Shoaib,
and Shoaib had a son by the name
of
Amun.
Okay? So you have Abdullah and Ahmed Mas,
the narrator, the Sahabi, the narrator, the the
Sahabi we're covering today, he had a son
named Hamid,
he had a son named Shrayed, he had
a son named Amr.
Now when we say
Amr bin Shrayim narrates from his father, so
who is the second part of this link?
Amr bin Shrayim is narrating from his father.
So what's the name of his father?
Shlaim. Is that fair?
That's fair.
And then he says and he narrates from
his grandfather.
So whose grandfather?
Is it Amr's grandfather? Because if we say
it's Amr's grandfather, that means that Amr narrates
from Shray'in, who narrates from Muhammad,
and then next in the narration, it says
the prophet's name means someone missing there. Because
Muhammad, by consensus, never met Rasulullah SAW Allahu
Alaihi Wasall.
Second possibility here is, I'm gonna pin Shaiem
narrates from his father and we already agree
there's only one possibility here. Father was
Shoaib.
Now the grandfather, if we run the first
scenario that's common, we've already established that there's
a problem, because between Muhammad and the prophet
of Allah, someone is missing.
The second possibility is we say that this
is referring to Shoaib's grandfather.
If we say it's Shoaib's grandfather, that means,
Amr narrates from Shoaib who narrates from Abullah,
but I'm gonna ask who narrates with the
Prophet of Allah.
This is a continuous chain because Shoaib grew
up with his grandfather.
His father passed away in a young age,
Muhammad.
And therefore, he grew up in the household
of his grandfather, this rich Habib Rasoolullah sallallahu
alaihi wa sallam.
This is the proper understanding of this chain.
That Ahmad narrates from Shoaib,
who narrates from Shoaib, narrates from his own
grandfather,
not his father, not Mohammed, rather
Allah. This now makes this chain a continuous
chain, a salat mulkusin, and therefore not only
an acceptable chain, according to some, one of
the more prestigious chains of hadith that exist.
Imam Shamsuddin Adhagir Abdulahi Ali, while responding with
their Nadim,
gives this lengthy explanation,
lighten up the arguments in favor of this
being a continuous chain, and not a broken
narration.
So in this chain,
Can I write down what I write, what
I hear from you? The prophet said,
yes.
Even if you're angry
or even in moments suggest,
Rasulullah SAWSAAWSAN said,
I only speak truth.
Abu Huraira says,
That nobody had narrations as I had, except
for Abdullah ibn
because he would write from the prophet while
I did not write.
This document that he had of hadith was
very dear and special to him. He kept
it close. Mujahide there writes, the hadu alaabul
ghayr rama' that one day I came to
visit the companion of Allah,
and there was a,
a book under his head, that book that
he used to write, hadith of the prophet.
So I reached forward to get it,
and he pulled it away from me. Didn't
give me access to it.
So I said, are you preventing me from
accessing your books?
This is my truthful document.
Asaifa Asaifa.
I heard it from
there is no nearer
There is no one between myself and the
prophet
of Allah in this document.
These are the statements I heard directly.
As long as I have the book of
Allah,
this document,
and
this is the third thing that he said
I don't care if I don't get anything
else from the world.
This was that he referred to, that he
mentioned was the name of a massive garden
that he owned in life.
He really enjoyed that garden, but it was
very special for a dear and beloved to
him. But as long as I have my
home and I have the book of Allah
and this document from Rasulullah salallahu alaihi wa
sallam, I don't care what happens next.
Now,
the reason why I went through so many
narrations to establish the Sahaba rule from Rasool
Allah subhanahu wa sallamahu alaihi wa sallam
is because
critics of hadith
say that the hadith and statements of Nabi
salAllahu alaihi wasalam are unreliable.
The prophetic tradition that Muslims boast
over.
This corpus of hadith that Muslims keep
mentioning again and again, that this is what
we learned from the Prophet, this is how
we learned from the Prophet, this is what
we learned from the Prophet,
They say,
this is unacceptable
because
everything you narrate from your prophet wasn't written
down until
the 3rd century,
until much later on.
It wasn't written down during the time of
the prophet. So therefore, between the moment the
prophet said it and until it was documented,
there is a 150, 200 year gap,
and it's no longer reliable.
So now this raises a question on the
preservation of hadith.
That was the hadith of
probably preserved or not.
They have this understanding
that until something isn't written down, it can't
be preserved.
Writing something down is a part of a
process of preservation.
It isn't the only tool to preservation.
There are other ways to preserve things.
Things. A student observes
how their teacher does something, whether it's a
soccer move, whether it's a basketball shot,
whether it's a takedown,
or in particular serve, they don't have to
write it down.
They can observe very carefully
and make note of it, and never forget
it for the rest of their life.
Another way of observing
is practicing it. That you take that same
shot
every single day. It's just your shot.
You don't have to write it down because
that shot was taken by you every day
from the day you observed it. And you
reflected on every detail that the elbow was
supposed to be here, and the wrist was
supposed to be here, and the shoulder was
supposed to be here. This was the trajectory.
This was the angle. My elbow had to
be a little higher, got a little lower.
I remember every detail. And you take a
100 shots like that every day. That is
a very powerful way. And one may argue,
one of the most effective ways of preserving.
One is through him, through memory. The other
is through Adam.
What really fueled the companions effort
and the Sahaba that followed them in preserving
the legacy of Rasool Allah Subhayhi
wa sallam
was
Mahaba.
It was love for the prophet They really
loved you.
And after Rusevullah
left us, and even while he was alive,
they dedicated their lives to preserving
every aspect of revelation.
Including
writing it down.
Writing was an aspect, it was one of
the tools they adopted. Now
the critics of
documentation of Hadith
say
that the reason why Hadith wasn't written down
is because
they were an unleaded nation. Most of the
people didn't know how to write.
This is true.
Arabs for the most part are not proficient
in writing.
However, this changed with time.
When Nabi Saleh, Mahdi Musallam and the companions
were victorious in the battle of Badr,
The captives of Badr, the prophet of Allah,
agreed to release them on ransom.
What was that ransom?
That ransom was that anyone from the captives
that has learned and knows how to write
will teach someone from the people of Medina
how to write.
Teach
teaching them what you read and write will
be your ransom.
The prophet
had many companions learned languages. We talked about,
Zayd bin Thabit radiAllahu an, who was a
master in language.
And not only
there were many companions who were scribes, who
wrote official documents, and also wrote revelation
after the Prophet
narrated it.
Then they say,
okay,
there were companions that could write it, but
there is a statement from the prophet
in which Nabi salallahu alaihi wasalam
explicitly
prohibited the documentation of
Hadith. The prophet
That whoever has any documentation
of the Quran shall erase
it.
Power.
Prohibited the writing of Islam. This is actually
an established
narration.
Narrated by Imam Musa Mahmudullahi
also comments on this
hadith. Similarly, after the prophet said
not to write hadith,
in addition to that,
this principle of not writing was also adopted
by Samsahaba,
including
had a compilation of 500 a hadith from
Prophet Sallallahu alaihi wa sallam. He spent a
restless night contemplating.
Just reflecting, couldn't sleep the entire night. Someone
asked him what happened.
So he, in that moment, said to his
daughter, like, go and bring me those alhadid.
And then he called for fire and burned
them, and explained that I fear meeting the
prophet of Allah with a mistake in this
compilation.
That what if I stand in front of
a prophet of Allah and I made a
mistake while narrating from him? I don't want
any such burden on me on the day,
Jafar.
This wasn't him destroying knowledge, by the way.
Abu Bakr had
seen that all the hadith that he had
were narrated by other people, and all of
this knowledge had been preserved.
The practice was there. There was nothing from
here that was unpracticed or left out,
that was being hid from the zaba.
He said now that everyone has a practice,
everyone's doing what they need to do, my
narrations are only here as a support.
This support isn't needed because other Sahaba are
narrating it. So as for my documentation,
I'm now and gone at this. I don't
wanna carry the burden of narrating
from Muslimullah
salallahu alayhi wasalam.
Similarly, Omar alayhi alayhi alayhi alayhi alayhi alayhi
alayhi alayhi alayhi alayhi alayhi alayhi alayhi alayhi
alayhi alayhi alayhi alayhi alayhi alayhi alayhi alayhi
alayhi alayhi alayhi alayhi alayhi,
he
told some companions to
avoid
writing akh down.
He wrote to the governors
that work under him.
Umair Abu Saldaba
telling the governors to not narrate from the
prophet of Allah and to not document hadith
was, according to many scholars,
an indication that government should not be involved
with the preservation of hadeen.
It could potentially restrict the scholarly freedom of
the ulama.
Therefore,
took measures to prevent governors from engaging in
this task, while advising other
to exercise great caution.
He told the other Sahaba, be careful when
they're writing hadith. As for his governors, he
told them not to. Now there is this
big question. Why is it if we are
accepting the prophet
told the companions not provide, why did he
say don't write?
On the other hand, we've seen that mister
Allahumari wasalam giving permission to Abdullah ibn Ahmed
Mas, he's giving him permission. Clearly there were
other sahaba that were writing. Abu Haneda radiAllahu
Ma'ani himself was the name who says, that
Abdullah had a document
of hadith, and I did not have one.
Later on in his life, one of his
companions came to me, and he had a
documentation of hadith.
Someone asked him, what is this? And therefore,
the scholars explained that he did not write
in the earlier part of his life, but
later on in his life, he also took
on writing in Hadith because the narrations he
had were so many. Why is it that
Rasulullah
told the companions not to write, yet also
gave permission to others for writing?
There are many explanations given to this.
Khadib Ordali, he explains this issue
in quite some detail. And one of the
easiest explanations
that you can deduce from his lengthy conversation
is that Rasool Allah Sallallahu Alaihi Wasallam because
the Quran was being revealed, because there was
effort being put into writing down the Quran,
he did not want to divert attention from
the documentation of the Quran,
or possibly
lead to a confusion between the Quran and
Sunnah.
Therefore, some of the scholars they say the
permission of MusaAllahu alaihi
wasalam,
the permission from the prophet permission from the
prophet of Allah in writing Hadid only apply
to either
writing Hadid on the same paper or same
same,
parsha
that the Quran was being written on,
Or the permission applied to those people that
were designated scribes for the Quran.
Nabi salallahu alayhi wa sallam did not want
them writing Nabiid
with fear that confusion could occur. However,
after Rasulullah
left the world, there were many Sahaba that
were writing Hadith. And the generation that follows,
as as for the Tabi'un, there were many
Tabi'un that were also writing Hadith. And then
with time, you find that
the documentation of hadith becomes a common
practice among Muslims.
Spend with the Prophet SAW Allah,
because his family accepted Islam much later.
He had this desire to catch up,
he wanted to do more.
He wanted to go above and beyond in
his Adah, in his Mikhala,
in his worship.
He describes
some of those moments from his younger part
of life.
He
says that
I memorized the Quran.
I recited the entire Quran in one night.
I
was really excited.
That Quran. He resized the whole thing in
one night.
For those of you who believe that this
is
unreasonable,
and isn't something realistic,
you can't accomplish this,
you'd be shocked.
I've met many people in my life
who have read the entire Quran in one
gathering,
from beginning to end without standing up. When
I was a student in, there was one
student that I knew by name. I can
name him right now.
He would sit after Fajr Salah on Sunday,
our day off.
Specifically when Fajr was early.
And he would complete the entire recitation of
a Quran by
In England, those days, Fajr would be around,
like, 3 AM.
So he would go until 2 o'clock
and just read non stop, non Stop reading
the Quran.
He was a very righteous person.
This is while he was in Tora Hadith,
while he was in a graduating class.
I remember when he was studying Hadid,
he
this particular student,
he did not attend the thus of
hadith without being in the state of fasting.
Out of honor
of Rasulullah.
He felt so honored that I had this
opportunity to study Hadith. He would sit for
Hadith
Specifically that graduating year, he always fasted. He's
a very righteous young man.
Probably at that time,
no more than 20, 21 years old.
Young man, but was very committed. He had
his he had his mind fixed.
Similarly regarding
the
narrated in Ramadan, he would do the Quran
everyday.
As for rooms qutam of the Quran daily
in the Quran, there are many practices like
this narrated from the south.
However, when it comes to just making a
full habit out of this, that every day
I'm gonna read the Quran from beginning to
end, scholars generally dislike this.
Because you're pushing yourself too far
while the probability is stacked against you
for consistency.
You won't be consistent.
Now, let's turn to the story of Abdullah
ibn Abin Nasr alaihi wa'am. He read the
entire Quran in one night. The Prophet
hears about this, and he says to
him,
There's no need to read the entire Quran
in one day.
Recite the Quran over a period of a
month.
And it's this advice of the mitzvah Allah
madi Musaam that recite the Qur'an in a
period of a month
that later on led to scholars dividing the
Qur'an into 30 portions,
30 juz of the Quran.
If you went to the Sahaba and said
to them, so and so aya is in
the 5th juz, they would have no idea
what we're talking about.
Because the concept of adizah did not exist
then.
At their time,
the division of the Quran was primarily based
on the Suras of the Quran.
Later on, the scholars create 30 adza.
And most of this 30 adza was to
complete the recitation of the Quran in 1
month,
And even
that, more specifically,
to complete the recitation of the Quran in
the month of Ramadan.
Therefore, when you look at the Quran that
has 15 lines at every page,
every
juz has 20 pages, so that imam can
read 1 page per and complete the recitation
of the entire entire Quran in
a That was a lot of the based
on. That's why in one just there are
20 pages.
So it could be resided in
20.
Similarly, if you go to the Hindi Quran,
Quran that is more common in
So if you ask someone to memorize the
Quran in that tradition, they will say that
I'm on the 3rd ruku of the 5th
bara.
5th just
they meant they keep referencing this ruku. Every
ruku have a guru in the margins.
Have you guys seen it before?
Yeah. The reason why those rikurs exist
is because
the duaan that their version the the their
print of the duaan, they said a rakur
is how much should be recited in 1
rakah.
And if you add the entire number of
rakur of the Quran, it also equals to
20 rakat that are on there.
These Qur'ans were created so the recitation
could occur,
in in one complete month that a person
can slowly pace themselves and get through the
recitation of the Quran.
However,
Abdullah ibn Abdul Nas said
he said,
Grab me the permission to make the most
of myself.
The prophet said, okay. Once in 20 days.
Give me more permission. I wanna read more
Quran.
While we're thinking of I wanna read less
Quran, he's saying I wanna read
more
Quran. To that, was Allah subhanahu wa sallam
said,
Then then and then in that case,
read,
the Quran
in seventies.
Seventies.
He said, Rasool Allah give me more.
In this particular revival,
the prophetess of Al Mahdi was still stopped
in there and said, Fada.
But in another narration, Rasool Allah Subhanahu Wa
Salamati was someone that gave him one morgan
session. And he said, if you must, if
you really have the desire to read, then
avoid doing khatam of the Quran in less
than 3 days.
Right? And therefore,
when he would read the,
our sheikh would say to us that when
I was sitting with my teacher, Sheikh Yusuf,
and he would say with his teacher, Sheikh
Zecharia,
on his table, he would have 2 copies
of the Quran.
One copy,
he would read 1 juz every day
to complete the Quran every month.
That was his recitation
that
would involve more focus,
would take his time reading that, engage with
those ayaat cry while reading them. And then
on the other side, he had another Mus'ah,
And every day from that Mus'ah,
he would read 10 Arzah.
So on this side, he would complete the
Quran every 3 days. And on the other
side, he will complete the entire recitation of
the Quran
every month.
For those of you who struggle
with reading the Quran daily,
one easy place to start, honestly,
is go online and listen to the recitation
of the Quran.
If you go online and choose 1 chapter
of the Quran, on average, how long does
it take for the YouTube reciter to read
one just?
On average,
25 minutes.
If you dedicate 25 minutes of your day,
every day, just listening to the Quran,
whether it's on the way to work, on
the way back from work, you just stop
listening to it. You can listen to the
translation with it as well, it'll probably double
the time there are some audios on there
with the translation. It might double the time,
but that's okay.
Listen to it. 25 minutes a day, if
you were to put that into listening to
the Quran,
you will be on the road to listening
to the entire Quran at least once a
month.
What a blessing from the most.
What a blessing from the
There was one,
sister.
She said to me
that
she was telling me about the khit journey
of her daughter,
that her daughter, on certain adzah of the
Qur'an, she flew through those chapters. She read
through them very quickly. She memorized them very
fast, and she recited them to the teacher.
As
opposed
to
the
others
was
because
so well in those that is up as
opposed to the others was because the mother
used to play those every night for her
child before she would go to sleep.
So you just keep listening to it again,
again, again, until what happens?
Then it comes into your mind.
Right? 1 of my,
teachers,
I won't mention his name,
He had a
son who memorized the Quran.
He did 27
just super fast.
The last 3, he got stuck on.
27, he did pretty well.
3 of them, he got stuck on.
So
our sheikh said, the reason for this was
that while,
my wife was pregnant with her, she memorized
the 20 27 trips.
She had memorized these exact same 27 while
she was expecting a child.
And the other 3 were very new to
him.
It's the taluk of the rule of the
Quran.
May
Allah give us that.
Our Spotify will tell us, and our YouTube
will tell us that we do a good
job of listening.
Our radio will confess that we do a
good amount of listening every day.
The difference is we're listening to the wrong
things.
We're listening to NPR.
We're listening to random,
Joe Rogan's podcast.
We're listening to some
broken BBC podcast.
Listen to those things if you need to
dedicate time for the Quran.
May Allah
give us this.
So much, and the prophet of Allah kept
pulling him back. Then slow down slow down
slow down.
While reflecting on this, he says
that in reality,
there is no need to rush
because Allah subhanahu wa ta'ala will not tire
of rewarding you until you are tired of
yourself.
Pace yourself.
In our being, there is a concept
of slowing down.
Doing things with consistency.
Being
moderate. Not going above and beyond. When Rasoolullah
salallahu alaihi wasallam saw people doing things over
the top, he would stop them. He would
pull them back. Because when you go above
and beyond, there are multiple problems that come
along the way. The first and most obvious
one is that you're gonna lack of consistency.
And if you are one of those people
that can push through, and like, you know,
read like a bazillion rakat everyday,
and make sure that you're fasting everyday, and
make sure you're doing
entire pomana every day. If you're one of
those people that goes above and beyond,
it comes with a burnout, not just physically
that you're not able to continue doing it,
but it deteriorates your mental state too,
because it takes so much energy to do
that much.
And then now when you go to other
places,
when you go home, when you go to
work, when you go to the masjid,
the people that are interacting with you are
interacting with a fraction of who you actually
are.
Likewise,
when a person pushes themselves so much, one
of the spiritual diseases that can come into
existence is that you can
look down on people around you.
A person walks into the classroom. Someone who
studies really hard. I see this as a
teacher.
I see this. That there is one person
who's doing well,
in the way they dress, in the way
they speak, in the way they read, in
the way they push themselves.
They can you can see it in their
eyes. You can see it on their face.
That they walk into their classroom, and looking
at everyone else, and they look down on
them.
They may not say about their words, but
it's clear.
This person thinks they're a hotshot.
They think they're really it. And some of
these people, they get so arrogant that in
their minds, they start saying things like, even
I know more than I share more than
the teacher.
This is their delusion. This is where
their ilm ends up destroying.
These very same people will then leave 1
institution, go to the 2nd institution, go to
the 3rd institution, and everywhere else they go.
What do they say? They say, oh, I
studied with so and so scholar, and he
didn't have enough for me. I studied with
so and so scholar, and he wasn't hardcore.
I studied with so and so scholar, and
the students there were all done.
It's their killer that gets their worst of
them.
You know, the beauty of a gathering of
is that a teacher is able to guide
people at all levels.
It's your arrogance that makes you believe that
it's the teacher's job to polish your toenails
for you.
Right. That's your arrogance right there.
Whatever Haifa was written for you, all will
give it to you. But you must remain
humble in front of your teachers
and also have the machaab and girdla, the
wavo as a very
humiliating.
This applies, by the way, not just in
seeking knowledge. It applies to all realms. When
people someone gets good at something, they get
a little arrogant.
They're cocky now. I'm special. I'm really good.
That's why you need to lose a little,
you need to win a little. So that
humility stays in balance.
Imam Abu Ghid al Ghulay adding,
I'm gonna quote his his reference his actual
passage here for you. The summary of it
is, live a balanced life. Don't just pigeonhole,
don't just focus on one thing.
Make yourself a well rounded listener. I'm not
gonna translate the entire passage, yet I'm gonna
read it in Arabic for those of you
who can appreciate
it. He says,
Our religion teaches us to do everything. There
are duas of the morning and evening in
Egypt. There's an engagement with society that should
exist. There is a salah with Jaba'a. There
is seeking of knowledge, you know, taking care
of your family members, and so on. Now
there's another incident from
Abdullah Bahramuddin Nasali Alaa.
Mujahid narrates from Abdullah that my father had
me marry a woman from Quresh, Subhajani Abi
Ibra Atim in Quresh.
Now
when she came to move in with him,
when she came to the house and she
moved in with him,
he didn't give her a lot of attention.
He was so busy doing the Nevada and
worship
him.
One day, I heard one day, Abdullah's father,
Ama Nadellaha,
came to visit, and he asked his bahu,
his daughter-in-law,
tell me about your husband. Tell me about
my son.
So she said, oh, he's a very good
man. He's an excellent man.
Khaleel Urojul didn't mean Rojul. The best of
people is my answer.
He doesn't approach his wife in the bed,
neither does he follow-up her unconverted conversation.
You know, it's a common practice that a
man, a husband sits with his wife and
asks her to tell him what's going on,
how are things.
He doesn't really follow-up that much with me,
and neither does he spend too much time
sleeping in the bed.
So
I'm a I'm a get loved one, a
companion of Bani salallahu alaihi wa sallam.
He came
to his son Abdullah.
The
law.
My father came in and he ripped it
to
me.
He really gave it to me. He gave
me a mouthful. Just
told him all for,
the lack of balance in life.
And he said,
I gave you in marriage such an amazing
woman, and you're not taking care of her?
Her? This shows us how in
Islamic culture, there was such an emphasis on
maintaining the rights of women and being tender
and compassionate with
wife. Then what happens is,
Abdul Ahma takes his son Abdullah
to
the
Biyi Salamu radiAllahu alaihi wa sallam asked him,
Do you fast all day and then worship
Allah all night?
Is this your day every day of the
year?
He said, yes. That's me. I fast all
day every day.
The
prophet
I fast some days and other days I
don't fast.
I also have physical contact with my spouse.
It's okay to be intimate.
Whoever turns away from my sunnah is not
friendly.
Our religion is not about extremism. No matter
how much Fox News tell me tells you
that Islam is the extremist faith, these people
have no idea.
Rasoolullah Subhana is all about moderation.
Abdullah for the Allah
he says
that
that your family has a right over you.
Your servant has a right over you. Your
guest has a right over
you. Live with moderation.
If you wish to fast,
then fast.
The fasting
then fast,
3 days every month. The white
And so finally,
the prophet
said, every month you can fast after,
which we refer to as
That one day you fast, one day you
don't fast. One day you fast, one day
you don't fast.
Now this last part is fascinating.
Later on in life, when Abdullah became older
and he aged,
he would say,
And he used to say,
I wish I had accepted the concession of
the prophet
He made it easy for me, and I
didn't harm myself.
I wish I had gone easy
when I was younger. And that's the lesson
of life as you grow older and as
you mature, you begin to realize it's not
about doing more. It's about doing it right.
This is a lesson
for us
if we take a moment to reflect here.
For those of us who do less,
up your aim.
But for those of us that are always
looking at doing more and more and more,
maybe slow down and try to fix what
you are doing.
Because the people who try to do
everything at once are the ones that end
up collapsing. When a student says to me,
Sheikh, it's taking 7 you know, 5 or
6 6 periods, which is full time,
load at at the seminary, that I'm doing
all 6
a lot of that, in my heart makes
too often that person.
Because what I realize is, specifically with someone
who has a lot of responsibilities in life,
because I see that person being mature.
I see that person being real with himself.
I see this person as someone that's going
to be here in the long run. Now
on the other hand, there's some teenager whose
mom and dad are, masha'Allah, my daughter, and
one of them give them desired strength, taking
care of all their needs and all their
finances, and this person says, Sheikh, instead of
taking 6 years, I'm gonna take 3 so
I can focus more on PlayStation and Xbox
to fulfill the half over there, then obviously,
this is challenging.
Is this wrong? Why would you be so
sick? Every person is at a different place
in life.
Balance
yourself. Towards the end of his life, when
the
civil war broke out between,
at Safin,
Abdullah bin Laden sided with because
of
from his father and one narration from his
mother
that his parents were the ones that would
make the the antimony that he would
turn the
Regarding his passing away, there's a great difference
of opinion among Muslim historians.
On one side, you have the Muhammad Khamer
Abdalai Hay, who said that he passed away
during the nights of Halah, which occurred during
the,
during the period, the governorship of Yazid bin
Abu Dhabi.
And this occurred in the 63rd year after
Hijra.
And then others say that he passed away
from Mecca
in the year of 67 after the year
at the age of 72.
And like this, there are multiple opinions. There's
an opinion of 73.
There's an opinion of 65.
It's somewhere
in this,
between 63 and 73 between the opinions that
Abdullah bin Ahmed will also be allowed on
the past.
While others suggest it was in Plaat, and
then there's also a common position, and he
passed away in al Muzd. May Allah
sacrifice
for the preservation of man. And it allows
us to fill the grave in the moon,
and allow us to join with them in
the
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