Khalid Latif – Imam Nawawis 40 Hadith for Modern Times #20
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AI: Transcript ©
So this hadith is narrated
in a lot of different chains,
and is classified as being muthawadir
in
its kind of just abundance. It comes from
a lot of different people.
Abdullah ibn Umar Radhiallahu Anhumaha, he's the son
of Umar ibn Al Khattab.
So when we looked at hadith number 3,
Abu'l ibn Amar was the narrator of that
hadith also.
And so not to go into too much
detail in his biography
because we already talked about him a lot,
but he's the eldest son of Umar ibn
al Khattab.
And
why we want to look at the narrators
of these hadith
is because we want to also be able
to, 1, contextualize
through them. Right? He's the youngest son of
Omid ibn Al Khattab,
meaning that he's also a young person.
And we wanna be able to think out
how
he fits into the broader framework of what
it is that he's narrating.
Right? Abdullah ibn Umar, for example,
he's narrated well over 2,000 hadith
or attributed to him in terms of chains
of transmission.
As a young person,
he is one of the 4 abbullas,
who
are just known as having a deep impact
on the development of Islam.
A lot of his teachings, a lot of
his insights
influenced the development of the Maliki school,
the school associated
with the people of Medina.
And one of the things that's really interesting
about Abdullah bin Umar, among many things, is
that he wasn't somebody who was drawn towards
leadership or authority
or being in a political role.
His father, Umar ibn Al Khattab,
is somebody that the prophet
says within kind of a normative understanding in
Sunni Islam,
that if there was a messenger after me,
it would be this man, Umar.
He is one of the people
that when the prophet is looking for strength
in his community,
because in their early years, they're deeply persecuted.
Right? There's a lot of boycotts, beating, abuse.
If you come on Wednesday nights when we
talk about the prophetic biography of the sira,
we're in this stage of the Sira now
where they're in this initial phase of revelation,
but also public propagation for the first time.
They're being mistreated very heavily.
And so one of the duas that the
prophet makes
is about bringing people
who have, like, power and clout
to help leverage that for the sake of
their community.
So he makes a dua,
that, oh, Allah brings some Izzah to Islam.
And Izzah is different from Kuwa. Right? Kuwa
is physical strength.
Is like a strength rooted in dignity that
if you speak Urdu or Hindi,
maybe Bangla. I don't know. I don't speak
Bangla. But you have a word, right, which
is like respect.
You know, it's got this sense of dignity
to it. It's the way a is. Right?
So he's saying bring that kind of strength,
by the one of the 2 men who
is more beloved to you, Amr ibn Hisham
or Amr ibn Al Khattab,
meaning, like, make one of them Muslim. Right?
Bring this izzah to Islam.
And the dua is accepted
for umrib al Khattab, right, which you can
take a lot from this du'a, but one
of the many things that we're taught is
that these 2 men who were adversaries,
like, the du'a is kinda prefaced on the
one who is more beloved to you, meaning
that Allah still has a love for Umar
ibn Al Khattab in the state pre Islam,
and now his strength
is leveraged because he's a great
champion on behalf of the mushrikeen.
They know that he causes problems
for the Muslim community.
And so
he
is now being made dua for to leverage
this. And what's interesting about Umar
story
of his acceptance of Islam, he's actually in
a place where he's on his way to
kill the messenger of God,
and
he gets
met on the way and deterred towards his
own house. The companion says, well, maybe you
should look at your own home.
And his sister Fatima,
she's studying the verses of Surat Al Baha
with Khabab ibn A'rat. Right?
And to not go into too much detail,
Umar
he, like, demands to see
the pages that she's reading from, that they
would
have some of the verse of the Quran
written at that time,
as a way for them to study it,
but not like a bound the way we
know the mussaf was bound. Because the whole
thing hadn't been revealed at that time, even
to begin with. And so she went and
showed it to him. They have an altercation.
He, like, pushes her down to the ground,
strikes her. She gets injured. It's bleeding.
He, like, gets, like, consciousness. Right? Like, he's
now not hurting somebody else. He's hurting his
own, like, people, his own clan. And in
this tribal society
that you are protecting your clan, you're not
the hurting,
mechanism of your clan, he kinda realizes what
it is that he has done.
And they engage with the text,
and it just resonates differently with him. And
now he sets forward again,
and they take him to where the prophet
is,
and people are afraid.
Hamzah
had accepted Islam before this He's the uncle
of the prophet And so when Umar
knocks on the door,
he still has his sword with him Right?
And very famously, they say he wears his
sword on his neck. You know, that's how
massive of a person he is. That he
can actually wear it, like, hanging from his
neck, and it's not cutting into him. You
know, the way you wear a necklace, like
he's got this thing hanging from his neck,
and they don't know. They still know him
as an adversary. So when he knocks on
the door, everybody jumps out of the way
except Hamza. Hamza says, I'll go open the
door for him. Do you know? And Umar
he now comes in. He accepts Islam.
For the first time, they can walk in
public.
Hamza
and Umar
leading the lines,
2,
rows,
and the prophet's walking in between them. Nobody
can do anything, but he goes and knocks
on Abu Jahl's door.
And Abu Jahl is excited because this is
his champion. Right? Marhabani Umar. Right? Like, welcome,
O Umar.
And,
Umar
he says
that I converted to Islam.
And he says,
don't do this.
And he says,
it's done. And now they changed drastically the
situation
for that early community, and
Umar is a big part of this. And
then after Abu Bakr's
caliphate,
Umar ibn al Khattab becomes the second khanifa.
And under his caliphate,
the community grows substantially. There's a lot of
prosperity
and other things,
and he's got a really unique relationship with
his son who's narrating this hadith
that Abdullah bin Umar is on one occasion
with
the companions and his father. And the prophet
asks, you know, what tree is
the Bedouin most like? What tree is the
believer most like? And he knows the answer.
Right? The nakhla tree, the date palm tree,
but he doesn't answer the question.
And
after some time passes, nobody answers. And then
the prophet says, it's the tree, the date
palm tree. And he gives descriptions
as to why, like, this is the case
and how it produces, like, shade and its
fruit and all of these things. And that's
the idea. Like, as a believer,
supposed to bring benefit to the world, not
detriment to the world. Right? May Allah make
his people a benefit.
And so,
Abdullah bin Umar says to his father,
Khattab, I knew the answer, like, later on.
And Umar
says, well, why didn't you speak up? And,
you know, he indicates that he's a young
person in a crowd of older people, but
his father says, no. Like, it would have
been better for you to speak up. They
have this type of relationship.
Do you get what I mean? You wanna
think about that practically
from your own socialization.
Now his son is narrating this hadith.
He doesn't want any type of political role
as he gets older.
People ask him to take on these types
of roles. His father literally is the second
caliph of Islam. He's of the Ashar Abu
Bashara.
Right? He is a senior companion. The prophet
says of Umar,
that if there was a messenger after me,
it would be this man, Omar,
and his son takes a very different route
than he does.
Do you understand what I'm saying?
So in this tradition,
this is, like, embedded in pretty much every
aspect
of what we understand
that just because your family goes a certain
way, doesn't mean you go that way necessarily.
And you can see it even in, like,
modes
that
are very adversarial or contradictory in a problematic
way. Like Adam, peace be upon him, in
an Adamic narrative of creation,
like the first human created, he's got 2
sons,
Habil and Kabil, Cain and Abel.
And our,
you know, narratives
coincide with this idea
that one of his sons kills the other
son.
And they're literally the son
of Adam, peace be upon him. Right? How
does it trickle down into this way?
You know? But you can see that there's
distinct characteristics
and variables
at play immediately
even within the first family that's ever made.
Does that make sense?
Omid ibn Al Khattab does not make Abdullah
ibn Umar
become
like a political leader. He doesn't say this
is me, so you have to be this.
He
says, like, as he did to him when
he was a child, you know, like, you
should speak up.
So it coincides well the encouragement that he
has for his son in speaking up in
a gathering of adults,
let alone the fact that he took his
child to a gathering of adults in the
first place, and is now telling him that
you should feel
empowered
to share your voice,
to share your insights
without it being understood as a mechanism
of violating etiquette.
So
simultaneously,
he's teaching him how to be, like,
in terms of with others. Do you see
what I mean? That's his upbringing,
and he chooses
to not be in a place
where
he gives indication
to wanting,
like,
politics in his life. He doesn't wanna be
about that life. Does that make sense?
Right?
Why is that important to understand? Right? Like,
just because your dad's a doctor doesn't mean
you have to be a doctor. Or does
it mean you have to love to be
a doctor? Do you know what I mean?
Or when you have kids, if you already
do or you're blessed to have children, like,
they don't have to be you.
You know? Love in our tradition
is not that you love people
because
of how they do what you do necessarily.
Right?
Because if you only love people when they're
like you,
then you're just loving yourself in them.
Right?
Or the parts of them that remind you
of yourself. And then that's just a weird
way of being in love with you in
an unhealthy capacity.
Right? You wanna love people for who they
are fully and who they are wholly. Do
you know what I mean? And so Abdullah
bin Umar,
he was not on the same trajectory as
his father, but he greatly contributed
to the development of a lot of different
things,
including,
like, the legislative
aspects of this religion. He influences greatly
the development of a Medanese school of thought,
the
school of Imam Malik, and he's able to
do that without being a political
kind of influence. Does that make sense?
So he now is a young person
at his conversion to Islam.
He's the eldest son of Umar ibn Al
Khattab. You think about this in your own
structure.
Right? Familiarly,
how the first child is very different
from, like, the younger children. I'm the youngest
child in my family.
People
often
wonder,
if, you know, depending on who it is
that talks to me, they say either that
makes sense or does not make sense. And
I don't know if that's like a knock
on me. Right? But in my family, like,
it's my brother, my sister, and then me.
And I would say that,
what I'm told like a youngest child's exposure
is to the world, I did not definitely
have that upbringing growing up.
But I can see the difference in terms
of how my parents relate to my older
brother versus relating to me, wherein working with
a lot of people, how that fundamentally happens.
Yeah. Think about that as you're trying to
think out, like, these companions play a role
in preserving the hadith,
but what they speak to and how it
is that it comes to pass
that they narrate the specifics of the ones
that they are. We don't wanna divorce, like,
Abdullah ibn Umar's upbringing and his socialization
from also what he contributes
to Islam. He's not in a vacuum. Does
that make sense?
So here now,
he is narrating this hadith
that quite often can get misconstrued
if it's not contextualized.
And it's really important to understand because we
have to acknowledge also
that there are people
who, within the framework
of our broader communal experience globally
and historically,
they take reductive simplistic understandings of religion,
and then they don't relate text to context.
And this is where religion in and of
itself
can turn into something
that can be a quite
problematic implementation
if you don't know what you're talking about.
This is not a text that then validates
and justifies
abhorrent behaviors
that we can't pretend like doesn't exist
within some elements of our community more broadly.
I went to the Maldives
twice,
probably like
14, 15 years ago when the country was
transitioning into a democracy for the first time.
Has anybody ever been to the Maldives before?
You've been to the Maldives? Yeah. Isn't it
beautiful?
It's amazing. You should go to the Maldives
if you can because it's this island nation,
in between the 10 months that I went
first and second
time, multiple islands submerged in the water. Right?
So it's disappearing. One of the things we
were looking at,
was also, like, plans they had that potentially
their country would not exist anymore
as the water continues to rise. Right?
It's crazy how all of us are not
only, like, me is connected to the rest
of me, but what I do is also
connected to other people.
So our unwillingness to understand
how we contribute to, like, climate change and
environment,
This entire, like, nation is made up of
islands in the water that will disappear,
you know, God forbid,
because of elevating,
like, sea levels that people fundamentally don't think
about when they're thinking about some of these
things. There's a lot of stuff. Like, if
you go visit the Maldives as a tourist,
it's not the same as, like, what my
trips were like when I went there.
About 66%
of the country is addicted to heroin. They
have the highest, like, divorce rate in the
world.
At that point, there were a lot of
inward conflicts communally
because,
of
very reductive approaches to religion,
conflicting now with Maldivian identity and what their
cultural heritage was. And there were literally people
that I was meeting
that,
were,
like, from all, like, kind of experiences.
But relevant to this conversation,
one of the,
trips that they took me on or visits
while I was there,
the entire country, like, on paper, constitutionally,
runs off of Shafiq.
Right? To be a citizen, you have to
be Muslim. Right? The Maldives is a Muslim,
like, nation.
They have these beautiful masjids from, like, 1500.
You know, it's really a remarkable landscape.
And
one of the days we got in a
boat to go to another island,
and that's how you got around. And it's
really majestic, and there's like fish flying
near you. So So I said, where are
we going today? And they said, do you
remember, like, the capital
city where we're staying, like, their main capital,
to 12 men who tried to blow it
up. And I said, yeah. I remember you
told me about this. And they said, we're
gonna go visit them today, and you're gonna
talk to them. I said, oh, thank you.
And nobody with me was armed or anything.
We got to the island that had the,
prison on it.
And
we're walking around, some guy's giving me a
tour. He's telling me about, like, you know,
how certain things have like burned down and
he's showing me camera equipment and this and
that.
And I was asking him different questions.
And I said, isn't it easy to just
kinda break out of here the way this
is all set up? And he was like,
yeah. Prisoners have broken out a lot, and
it's caused, like, problems. I was like, oh.
I was like, when did you start working
here? He's like, I don't work here. And
I was like, you don't work here? And
he said, no. And I was like, what
are you doing here? He's like, I'm a
prisoner. And I said,
oh, and you're showing me around,
and you worked on the surveillance systems of
this place? He's like, yeah. And then they
took me to meet these guys.
And it was these 12 guys who were
Maldivian
and then there's one poor guy from Nigeria.
Right? All these 12 guys
were, like, dressed,
you know, thobes and whatever else. And then
there's one black dude wearing, like, black pants
and a gold shirt. And I was like,
what are you doing here, man? He was
like, can you get me out of here?
He said, I came here and had some
issue with my visa, and they've had me
stuck with these guys since then. I was
like, I'm sorry, man. I don't know.
And then I'm sitting with them and they're
all together.
And I said to these guys that brought
me around, right, because the security guards at
this place were not, like, cops the way
you have, like, this paramilitary,
like, you know, racist system in New York
that in dows, like, these law enforcement agencies
with, like, weaponry and whatever else. The guards
at this place who actually worked there were
like NYU security guards. You know, they had
nothing, not even batons, like maybe light switches.
I was like, who's gonna protect any of
us right now?
But all of these guys were in a
cell together. They weren't isolated. And I was
like, hey, man. Don't you think it's probably
good to not have the guys that were
planning to blow up something,
like living and sleeping and eating together? Do
you know?
None of it made any sense.
But I was also in my never met
someone before who utilized Quran
as a basis to justify violence.
I just never met someone like that before.
And now this person sitting in front of
me,
they felt
as if the text that they held
that I also
venerate
was something that validated
what they were doing.
Do you get what I mean? And why
we need to study Hadith like this,
similar to all the other Hadith that we
looked at,
is not so we can just say what
it means, but we can also say what
it does not mean.
Do you get what I mean?
And when you have, like, a baseline
understanding of religion
that doesn't, in our tradition, require
a high bar of entry in order to
engage
or a high level of literacy, you
can practice individually,
but you can also then become susceptible
to external variables.
They want you to tell your religion is
something that it's fundamentally not. Do you know?
And our religion is in a place where
the whole idea with hadith like this is
to create
understandings on where there are limitations.
And if you have to engage,
you engage within the confines
and parameters of those boundaries
and not just to whatever
mode of excess
that then is contrary
to the entire purpose of it. Does this
make sense?
Right? So this hadith is gonna talk to
us about very particularly,
like, guidance that the prophet receives
in order to now have parameters
around engagement.
But it also sets now very clear understandings
of how you engage with Muslims
and where and how
you don't
have, like,
justifications
for separation,
but how the default is an understanding where
we have togetherness.
Does that make sense?
So one anecdotal example,
Right?
I've been ordered to fight. Right? This verb,
is not just about, like, fighting in the
physical
sense. That's one of the interpretations.
And we don't want to engage in apologetics.
Right? Our religion is a religion on a
whole. Why wouldn't it have,
like, a code of engagement,
you know, if it is a religion that
exists on a whole? And we'll look either
today or tomorrow
at a narration of Abu Bakr
where he outlines, like, when you're engaged in
battle and he says, you don't, like, do
anything to, like, children and women and the
elderly,
to the monks and, like, monasteries
and houses of worship and all the like,
he's setting guidelines. You don't, like, you know,
damage trees and vegetation. We're gonna look at
that.
But
here, like this word,
not only does it have that sense of,
like, physical fighting, but it also means, like,
kinda standing against something in opposition.
Do you know? So if you were to,
like,
fight something principally in the courts,
Right? You would use a derivation of this
or this verb as well. Does that make
sense?
You know?
So to demonstrate, like, this idea,
the prophet
has a companion by the name of Usama
bin Zayd Usama bin Zayd,
he is the son of Zayed bin Haritha
and Umaimin Baraka.
These are two companions
that the prophet loves very deeply.
Right? Umayman Barakah
is arguably the only companion of the prophet
that's with him from the day he's born
till the day he passes. She's an Abyssinian
woman who was taken at 16 years of
age as a servant in the household of
Abdullah.
Right? She's a black lady, and she helps
to raise the prophet of God, one of
the many women who raises him.
On Ayman Baraka, when the prophet passes,
the
companions of the likes of Abu Bakr and
Umar, when they missed the prophet, they would
go talk to Umayman Baraka
about the prophet. That's how close she was.
Zayd ibn Haritha
is so close to the prophet that on
one occasion, he's known as Zayd ibn Muhammad.
And when verses are revealed that say you
can't assume the natal identity of any individual,
doesn't mean you can't adopt or take in
orphans or treat people with respect or take
children in who have needs, but it the
natal identity. Right? It's problem solving for the
challenge
that you could adopt someone just to usurp
their wealth. You know, like my wife and
I became foster parents,
and you could go into the foster system
and see all kinds of things that are
difficult.
But the realities of what brought us in,
one of the things that catalyzed it was
in the work that my wife does with
children who are survivors of abuse. There were
so many children
who were taken as foster children
by people who were terrible people.
Because they wanted, like, the government stipend and
the benefits that came from it, and then
they would treat these kids like garbage. Like,
lock them up in, like, single rooms,
like, not feed them well, all kinds of
terrible things. Right?
And if you can say, how is that
possible? Well, you live in a world right
now, man, where every day, like, there's people
who are killing children, bombing them without any
sense of, like,
remorse whatsoever.
You know? That ugliness
exists also on micro levels
embedded in every system that we see here.
Do you get what I mean? Does that
make sense? So Zayd bin Haritha
goes back to being Zayd bin Haritha
because you can't suddenly claim
that somebody that you did not
father into this world, mother into this world
is your child, so that you can't take
their inheritance.
You can't claim that their belongings are now
yours. They are always the child of their
parent.
Osama bin Zayed is the child of these
two people.
There's narrations where the prophet would put him
on one knee and put his own grandson
on his other knee and make Dua saying,
You Allah, love them as I love them.
Like, he loves Osama bin Zayd. When Osama
bin Zayed is older, he is now appointed
to be a general in the Muslim army.
And in a Medanese
period of Islam,
they're in a battle, and as he and
a man from the Ansar, like a Madinan
man,
are fighting with someone,
before Osama bin Zayed is about to take
this man's life, he says.
And Osama bin Zayed has seconds to decide
what it is that he is going to
do.
This man has been killing people, like, they're
in war. You know? And so he decides
to take his life. The Menenese man goes
back to the prophet
and says, You Rasool Allah, this is what
happened. The man said, La ilaha illallah, Osama
took his life. Is this what we're supposed
to do?
And the prophet says to Osama bin Zayed,
did you kill him after he said, and
Usama bin Zayed
says, that he was just seeking protection.
And he says, did you kill him after
he said, la ilaha illallah? And he said,
You Rasoolallah, he was just scared to die.
And he says, oh, Osama, did you open
up his chest and look into his heart
to see that this is the reason as
to why he said this? And then he
continues to say it to him, you
know,
again and again and again
until Osama bin Zayed says, I wish I
became Muslim after that day so as to
not have disappointed the prophet in the way
that I did. Right?
But, fundamentally,
this is what it is.
In that situation,
you are literally
at opposition with one another. Like, imagine in
any battle that you can take place, this
man said La ilaha illallah, at that point
in time, that's it. Like, everything changes. There's
nothing that comes after
because
he didn't live that long. So you think
the last thing he says is the shahada.
There's no metric to be able to gauge
it. Do you get what I mean? Abu
Hanifa,
he famously says that I would rather include
a 1,000 people within Islam
and be wrong,
then consider 1 to not be Muslim
and be wrong on that who actually was.
Do you get what I mean? Right? They're
looking for reasons
to, like, embrace
and be compassionate
and be kind to people.
Does that make sense?
So this Hadith
is giving us an understanding
also on, like, what it means to build
community,
how it is that La Illaha illallah
becomes a connecting variable
that you now start to have this interaction
with people more broadly.
Does that make sense?
Yeah? Okay. So let's do this. It's more
people have trickled in from when we started
and there was 3 people in the room.
If you can turn to the persons next
to you,
and exchange some names.
What are you taking away so far? What
is it bringing up for you? Just so
we can get kinda talking, and then we'll
jump into the text of the hadith a
little bit. So go ahead.
We're gonna go through it again.
Yeah. Yeah. We'll go through it once we
start again.
We're for those who came in sorry. We're
on hadith number 8 of the 40 hadith
of Imam Naul. So if you wanna pull
it up, that's the one we're looking at.
But, yeah, sorry. Not to interrupt. Go ahead.
Is it working okay?
Is it working okay?
What? The
noise is from my shirt?
It's from my shirt?
Not bad. Oh, like, right now?
Okay.
So what are some of the things that
are coming up for people right now?
Maybe we can get a couple of people
just so we're talking and thinking about it.
Or, like, have you how do you relate
to this hadith? Like, what does it bring
up for you
itself?
What do we
discuss?
Anybody?
Yeah.
No. No. I asked you a question.
You can't ask me a question.
How was it? Well, no, man. Answer my
question first. What did what did you guys
talk about?
We just,
well, first exchange wasn't.
And we kinda talked about this survival, the
the whole.
This is where it's saying what? What?
Why are you laughing so hard? Solo sent
you up. Just to be honest Yeah. What
was your question?
What was your what did you wanna The
question has to do specifically I know it
was, like, a little bit of a canning,
but,
I was taking up the last name, but
Kyle that you adopt. I know that, like,
the name is invention. I know it sounded
probably
Like, like, officially trace a little bit. It
means, like, a little bit more, like,
more importance
in how they did it. But nowadays, with,
like, if you were to adopt a child
through a system,
can you give them your last name or
you're not giving your last name according to
the
it's not like a like the the challenge
comes in
and what creates, like, the issue
of,
natal identity.
So it doesn't kind of factor in the
same way as it did before. So you'll
hear different people say different things. Like, if
someone converts, for example, there's some people who
they change their entire name. Right?
And
there's other people who will change their first
name, but not their last name because their
last name still attaches to, like, their family
lineage,
but they're not taking, like, their father's name.
Right? And that was kinda what the custom
was during the time of the prophet.
So Osama bin Zayed
is actually Osama bin Zayed bin Haritha.
You know, like they're going in that way.
Abdullah ibn Umar is Abdullah ibn Umar ibn
Al Khattab. Right? So they're taking their father's
name
as like just essentially their name is a
sentence that's their lineage. Do you know what
I mean? So do you see the difference
there? Right? So if you were taking,
like, your dad's last name
as like a family name, as a clan
name,
the way that, you know, the prophet is
of Quraysh or Banu Hashem
or like Abu Bakr's Banu Thaym. Right? Like,
they know their clan, etcetera. Do you do
you get what I mean? But we're not
saying you're not your dad's son.
Does that make sense?
Is that right? So what these guys were
doing is saying, like, he's now my son.
He inherits from me. I like, you know,
it it creates that conundrum.
It's like natal identity can't be assumed in
that way.
Okay. So I just understood that it's okay
to give them your last name when it
comes to the current insurance.
It may not apply to the same way
that it is.
The different rules that come into play.
Yeah. Yeah.
So what did anybody talk about in relation
to this?
Yeah.
What kind of conversations do you have with
people?
That does.
Yeah.
No. It makes sense.
There are had punishments in Sharia,
but the had punishment also necessitates, like, due
process.
It's not something that's just kinda implemented in
those ways. This is talking very particularly. So
why don't we get into the hadith?
Right? If we look at it from the
beginning of it,
the prophet says,
I was commanded.
It's very different from when a companion says,
we were commanded.
Right? If you have sayings that get attributed
to the sahaba
and they say, we were commanded,
The assumption is that they were commanded by
the prophet,
but the potential lies that someone
could be saying, we were commanded,
and it could be from another companion.
You know? Abdullah ibn Umar could have been
told by his father, Umar ibn al Khattab.
That doesn't mean he was told by the
prophet of God. Do you see? When the
prophet is saying, umirtu,
like, who is commanding the prophet?
What do you think?
Allah is commanding the Prophet, Right? So the
particulars of the language
already give us an understanding.
Do you know? And you wanna be able
to understand language in this way. Like, if
somebody is a teacher,
then you know they must have students.
Right? Someone's a father, they must have a
son. Right? Someone is, you know,
a son,
they have to have a mom. Right? Like,
there's these relationships,
but language also,
by default,
gives logical
conclusions.
So if the prophet is saying, I was
commanded,
then logically,
the prophet is commanded
by
someone
who has capacity
to command the prophet of God.
It's going to be God.
Right?
If you can look up on your phones,
there's a verse in Surat Al Baqarah
verse 216.
If we can pull it up.
How do people like this setup better where
there's no table and we're all sitting on
the ground? Does it work well?
I'm a very short person, so I don't
know if it changes the dynamic.
But I didn't like sitting at the table.
Does anybody have the verse in front of
them?
So the 2
16, can we read it?
Yeah. Go ahead. Sure. English is great.
I need a
Yeah. Can anybody read the Arabic?
Good. Yeah.
Okay.
We can unpack this verse and look at
commentaries but just from
the onset of this verse,
how does it relate to the idea that
the prophet is being commanded
to do this thing. Right? Because the very
first part of this
verse,
It has the same
word
here, right?
What?
This thing,
So who is the one that's commanding the
prophet of God? It's Allah. Here's a verse
in Surah Baqarah that this comes, and now
Allah is giving us an understanding
of how
this command
might be
something that elicits a response
in the prophet of God.
Right?
And then principally, it also gives us something
that we'll talk about in a bit. But
the fact that Allah is commanding the prophet
to something,
what does the first part of this verse
say?
How does the what is the the feeling
in it? Like, what did you read? Read
the translation again.
Fighting has been enjoying on you while this
week.
Yeah. While it is hateful for you. Right?
There's
in it. The word is
one of the akham of sharia. Right? It's
a disliked
kind of category.
Do you know?
So you have fard, obligatory,
mustahab,
recommended,
right, Mubah neutral,
makru
disliked,
and haram
prohibited. You know? So when there's in
something,
like, you don't it's disliked.
So the verse is saying,
this thing is prescribed for you
and you
dislike it.
You know?
You don't
necessarily
like this thing.
Do you see?
So when the prophet is giving this indication
contextually,
the companions are learning Islam in real time.
Revelation is coming down over 23 years period.
They move from a place where they are
persecuted
to now being in a place where they
are not persecuted.
The default of the prophet of God is
to try to always
strategically
limit fighting
unless it's absolutely necessary.
But if you're in a place now where
you don't want to do something, you dislike
it. It's a very human religion.
And you're now at a place where there's
a challenge.
Boycotts are being implemented, people are being abused,
people are being killed, and then they have
battles like the Battle of Badr. They have
battles like the Battle of Uhud. They have
things where people are actively
going into battle against people that they know.
Because the city of Mecca, right, when we
are looking at this in the Sira Halakha
on Wednesdays,
how many people
live in the city of Mecca at any
one time? There's not millions of people the
way there's millions of people in Manhattan,
but there are, like, tens of thousands of
people frequenting Mecca. Right? A 100000
people in Mecca, you know, the original city
of Medina,
if you go to Medina now,
the original city essentially fits into the confines
of the courtyard. It's not like a big
place. Do you know what I mean? And
then you think about this not in terms
of, like, everybody that's represented
in our collective age demographic,
assuming, like, I'm one of the older people
in the room, and the younger people in
the room might be in their teens. Right?
But we still generationally
have a connection.
But if we're saying a 100000 people, that's
also including, like, children, women, the elderly.
So everybody is not just,
like, of one age demographic.
They're all not, like, you know, 20 to
40
and everything in between.
So when you have people that are of
a common background than your own, you probably,
like, know them or know of them. So
a good chance if somebody is an able-bodied
individual
that's in the battlefield,
like, you might have had some kind of
interaction with them or somebody that they knew.
That could have even been somebody that was
part of your clan or your family because
it's upending an entire societal system
that was about clans protecting clans.
Right? The prophet's companions came from every race
and every class and every, like, clan and
tribe in that Mecca in Arabia as well
as from people coming from outside of Mecca.
Do you know?
So here now, when you have this recognition,
it's
this is coming from the divine.
And this is something
that we are only taking them on
in this scenario and in this context.
It's not
a proactive
kind of engagement
that we're going out
and just fighting for the sake of fighting.
But now somebody is coming at us, and
we have to go into a place of
defense.
One, they need to command from Allah. They
don't just get up and say, we're gonna
arbitrarily
start
fighting and engaging in this. And then 2,
the limitations
on it have to come into play. It's
not just happening
in the ways that
one might assume my feelings dictate and define
certain things.
And the verse is really important to understand
because
embedded in it is fundamentally
what this religion is rooted in,
that Allah knows best even if I don't
understand it.
It doesn't exert itself off of a prism
of rational or irrational
frames
that are subjective
to my
understanding.
Rational or irrational to me, it makes sense
or does not make sense to me, but
it interjects a third frame that is super
irrational.
I don't have to understand it in order
for it to be true.
A God centric religion
assumes that there's certain things God will ask
you to do that you love to do,
certain things God asks you to do that
you'll struggle with, and certain things God asks
you to do
that you just don't fundamentally
understand.
And the rest of the verse is now
giving us this principle.
What's the rest of the verse in translation?
Perhaps you're gonna think, and it is good
for you. Perhaps you love the thing, and
it is bad for you.
So the spirit of the practice
is not what defines the actual
kinda
worth of the practice.
We can sit here and talk about, like,
the merits of why we shorten prayer when
we travel.
We can sit here and conjecture on why
we don't eat pork
or why it makes sense that alcohol is
prohibited.
Right?
But, fundamentally,
at the end of the day,
it's not because it makes sense to you
or me that we don't eat pork.
We don't eat pork because god said
we don't eat pork. That's what it is.
Right? You might struggle with it. It's not
that you become the Sharia police and start
saying, god said we don't eat pork. You're
gonna knock out, like, the ham out of
everyone's hands. Right? No. That's not what we're
saying. But we're saying,
it doesn't need for you
to understand
why we don't eat it in order for
it to make sense.
Because the wisdom of it
is rooted in the source of wisdom.
And knowing who Allah is
then has a role
in understanding,
like, the command
and its implementation
from the command giver, not the command doer.
So when the prophet is saying this to
his companions,
they know
implicitly
and explicitly
what he's telling us he has been taught
from Allah
Does that make sense?
And then there's this is just what it
is.
Do you know?
And you get to a place where the
contextualization
is important
Do you know what I mean? The Prophet
was really intelligent
When they come into the conquest of Mecca,
it's not that at the conquest of Mecca
where there's no bloodshed.
Right? They come back
20 years
after this thing started.
And in the 1st 13 years, they're being
beaten and abused and all of this other
stuff. 2 decades have passed. They built up
clout,
but it's not that the Meccans are in
a place where they don't think that they're
gonna, like, be ready to fight. Do you
get what I mean?
One of the things that the prophet does
as he approaches Mecca
is he tells people to make fires,
you know, in the night.
They're in the desert. It's cold. If you've
ever been to, like, a desert area
in the evenings, it's not, like, necessarily hot
at nighttime. It can get a little bit
colder.
And if they would conventionally
make fires
in these settings, they've set up camp,
how many fires do you need to warm,
like,
a group of people?
Like, how many have you ever been to
a fire, like,
you've roasted marshmallows on a fire? Does everybody
get their own fire?
No. How many people can fit around a
fire when you're roasting marshmallows?
Ten people. Great. And typically, what would happen
is that they would make one fire
for 10 people.
The prophet told the people when they came,
every person make your own fire.
And so what it gave was
the illusion
to the people in Mecca that they just
came with, like, 10 times as many people
as they actually came.
Why do you think he does this?
They're trying to avoid
fighting.
Do you understand?
If they get in
with an understanding
that this is a force that we cannot
take on,
then there's no fighting.
It's not even worth it for us to
try.
Because think, right? Badr
happens,
and how many Muslims are there at Badr?
How many people are in the opposition?
And they still fight.
We have the numbers, we talk about these
things. There's substantially
less
in one
arena and substantially more. Right? But they still
they didn't say let's run away. They got
up. The prophet makes all night.
Like, all of us who believe in this
thing are right here. If we, like, all
die, this is gonna stop. There's not that
many of them.
So
this culture,
societally,
is ready to, like, stand on its feet
in this way,
and the prophet gets them to understand
that there's a lot more of them than
they actually are.
They go in, everybody's forgiven.
He says, keep people in their homes. Like,
don't do anything to anybody,
even the ones who are the most adversarial.
Right?
You have a man by the name of
Ikramah,
who's the son of Abu Jahal.
Ikramah
is not Muslim at this time at Fattal
Makkah,
and the prophet says every house is forgiven,
Ikrimah doesn't believe a word of it.
Ikrimah,
not only is he the son of Abu
Jahl,
who made his life about
like hurting Islam,
Ikramah,
in the Battle of Uhud,
he led one of the flanks,
while Khadib bin Walid, who was not Muslim,
led the other flank
that came upon and shifted the tide of
battle.
Right? And they killed a lot of senior
companions in this battle.
Ikoma runs
away.
And when the prophet finds out he runs,
he tells people, go tell him to come
back
and he'll be forgiven. And Ikrimah doesn't understand.
He's like, I don't think this is what
he said. And they said, no. He did.
And then he comes back
to
Mecca
and engages a prophet,
takes his shahada,
and the prophet tells his companions,
don't
ever
disparage his father,
Abu Jahl.
Do you understand what I'm saying?
If you don't read this Hadith in the
context of Quran
and, like, Hadith more broadly,
then you see where people have a reductive
methodology
that then violates fundamental principles
of what this religion is. This is why
I tell you guys when you come on
Wednesdays and we read the Sira,
the Sira makes all of this concrete.
Like you see how the prophet lived the
Quran.
Do you get what I mean?
So here, he's saying, Umertu,
I was commanded by Allah And then in
the Quran, the verse that we read, Allah
is saying
that this is something that is written for
you.
It's got the same Arabic
as, like, when we have the verse for
fasting.
Right? Fasting has been written for you. So
when you have this construct in the Quran,
right, this is one of the things that
denotes a mandate or an obligation.
Right?
Fasting has been written for you.
That this has been something that's prescribed for
you. Right? And then Allah says,
though you dislike it.
Do you know what I mean?
What I like for us to think about
now is the latter part of this, like,
verse
where Allah says
that you may dislike something although there is
good in it for you
and you may like something
although
there is not good in it for you.
Allah knows and you do not know.
Because not as a tangent, but to be
able to apply it to the practical of
this hadith,
but to also then think about it in
terms of where we are day to day
in our existence,
our understanding
of how we implement religion
is not rooted in feelings that become devoid
of moments of rest,
then logically we try to ascertain meaning that's
rooted in this thing.
Just because you like it or dislike it
doesn't make that the basis of its implementation.
Right? You might like something and it's not
good for you.
You might dislike something and it's good for
you.
How you get to a place where the
feeling doesn't exert the decision making
necessitates fun understanding
what this verse means
in its latter part,
coming back to me.
Taddabur,
reflection on the Quran,
is not in a vacuum, but taddabur,
reflecting on the Quran
is through the perspective
of
what is the verse speaking to me?
How does this mean to me? So this
latter part of this verse,
you might like something,
but there's not good in it for you.
You might dislike something, but there's good in
it for you. Right?
Allah knows and you do not know.
How is this relevant
to us individually?
What do we take from it?
So question makes sense? So what I'd like
for you to do is turn to the
person next to you, and just think about
this latter part of this verse of Quran,
the 216th
verse of the second chapter, Surah Baqarah.
You may dislike something and there's good in
it for you. Right? You may like something
and it's not good for you. Allah knows
and you don't know.
How does this bear relevance
to our engagement
with our faith and our decision making? If
you can turn to the person next to
you, talk it out a bit, and then
we'll come back and discuss. But go ahead.
Hey, Zach.
Yeah. What's up? Yeah. So I just okay.
This is all on the camera, by the
way.
Yeah. Yeah. So,
if I was a Muslim, right, and I
was trying to simplify and and I can
dominate this exciting
huge concept, this old edition,
and there's so much that's happening with it.
The first thing I would try to do
is to try
to simplify it. Right? So, like, things from
that point of view,
I heard 2 things from
earlier
when I'm my where my first came in
was the importance of contextualizing
and relating it to me.
And then
when we're going through this this IHG system,
I'm hearing
it's not really about
what I think. It's about what's set.
I'm I'm I'm feeling like a smooth sweep.
I feel like this
to to put, like, yes. And I know
it's not. I know it's
late. I know, like, one come
can can you just, like,
prioritize that? Just like So because faith precedes
practice. Right? So if you know what Allah
is,
that's where you get a route here to
be able to determine, like,
how do I,
like, relate to, like, things God asked me
to do. I might struggle with them. Do
you know? But I fundamentally
still know that Allah is the one that
knows what's best.
Do you get what I mean?
So if someone's a new Muslim, for example,
you know, they're struggling with, like, waking up
to bring fajr in the morning. Do you
know? Or it's hard. Right? But they're in
a place where even, like, their sleep is
messed up, and they're like, I you know?
But they know, like, because Allah is saying
to do this, there's in
it. Do you get what I mean? That's
what it comes down to. Right? Like, Allah
is the determiner
of,
like, all of these things, not not me.
Do you know?
Does that make sense? Yeah. And
I have to be content with the idea
that my comprehension
is not an ingredient
to its goodness being validated.
Do you know? Yeah. Like, it doesn't need
me to comprehend it or to be its
validator. Right. It's like what it is because
Allah said that that's what it is. Do
you know? Yes. So by taking that right
let's say I was somebody who's just I'm
not very, like, averse to violence in every
way. I'm coming at this time, and I
come across this high that talks about, you
know,
striking down where we might might and then
and then I think when you say, I'm
like, okay.
I can't understand. Well, the contextualization
part is where you were wrong. The contextualization
part is not contextualizing
back to you. Right? Contextualization
is contextualizing in the text.
Right? Like, what was when was the verse
revealed and what context? When was the hadith
revealed, like, or said, like, in what space?
Do you know what I mean? It's not
just, like, what does it mean to me
in my context? It's, like, what was happening
when this happened? Do you know? So they
weren't sitting celebrating Eve. Right? And so that's
where the context of that verse gets taken
out because it's just read very
simplistically.
Right? I'll go back and explain it to
people again.
Oh, it's just the That makes sense? Yeah.
Okay.
Let's come back. So
I wanna clarify one thing really quickly. Right?
Like, our tradition,
when you do tafsir
of a text, that's kind of commentary on
Quran, it's an exegetical
analysis.
Right? You're drawing meaning from the text,
exegetical. Right? It's got x in it like
exit or extra.
You know, you're taking out of. What a
lot of people do today is more isegetical.
They formulate an argument, and then they pick
verses and hadith to prove the argument. You
could turn a book into anything
that you want to. Right? And that's like
any book. You can turn it into whatever.
If there's no contextualization,
you just cherry pick things. This is what
people do today. Look at, like, how
there is media that splices
people's comments
into sound bites
that are, like, 6, 7 seconds long. It's
like this person said this,
and it just takes out, like, a sentence
and a paragraph or whatever else.
That's where a reductive approach to Islam is
problematic,
and it lends itself towards the behaviors
that those men that I told you that
I met in the Maldives,
they take a verse and they say, This
justifies
our violence against people. Right? But they're not
contextualizing
the verse. There's a relationship between text and
context.
Do you know what I mean? And this
becomes the limits on a methodology
that says this is what it is, and
that's just what it must mean. I only
take it without any contextualization.
Do you know? And hadith like this, when
you don't contextualize them, they then become the
grounds
for a lot of things that we see
people have done
that go outside of what our religion allows
for. Does that make
sense?
Yeah?
Okay, what do we talk about in the
latter part of this verse? Right? You might
dislike something and there's good in it for
you. Right? You might like something and it's
not good for you. Allah knows and you
do not know.
How is this like, relevant? Why is this
an important thing for us to build a
relationship with? Like this verse of Surah Baqarah,
what do you take from it? What does
it evoke? What do you discuss?
Yeah.
Yeah. It's an amazing example. Right? Exercise.
I go to the gym in the morning
and my wife one day, she said to
me,
like, do you like going to the gym?
And I said, yeah, I do. And then
after I came back up from the gym,
I said, I don't know why I said
that to you. I don't like going to
the gym. Right? But my intentionality is rooted
in wellness. At this stage in my life,
it's not an intentionality
of vanity,
but I know my head is a lot
clearer and my body feels a lot better
when I am exerting
exercise.
But it's not because I typically enjoy
the experience of exercising.
You might dislike something, and there's good in
it for you.
Draw that parallel
and analogize it to things that are attached
to, like, anything.
Do you know?
And if you get up and go right
back to bed, right,
like, what are you liking that there's not
good in it for you? Do you know?
The emotions are not gonna define
the goodness. Just because you feel something,
that always isn't necessarily the indicator
of whether it's good or bad.
You can love something and it's terrible for
you.
And you can dislike something and it's the
best thing for you.
How do I start to reconcile
and bring logic to emotion?
It can't be as you're experiencing the emotion.
Right? Like, if you've ever sat with me
in my office, and we're talking about things
where, like, most people that come and stay
with me, they have no self care and
emotions run them empty to a point where
at their wits end, they're making decisions. And
I'll say, you can't say to someone when
they're drowning, how does it feel to drown?
How will the person drowning be able to
tell you what it's like to drown while
they're drowning?
Right?
And even if they got out of the
water, 10 seconds later, they're not gonna be
able to articulate,
like, how does it feel to drown? They'll
need some time to process.
You make knee jerk reactions
in response to it,
then this verse
quite often manifests.
You're engaging in the pursuit of something that's
not good for you, and you like it,
and that in and of itself is what
defines it. I feel like something. Do you
know what I mean? I can sit here
and like
eat, you know, a crazy amount of food
that makes me feel great. Why don't I
just eat, like, candy all the time?
Do you know? I'm 41 years old. Can
you imagine what it would be like? I
used to sometimes, man, when I was younger,
like, have milkshakes for breakfast.
You know? I loved it. It was great.
And when I was, like, younger, even younger,
I was trained to be an athlete, I
had my own trainer, I was working out
3 times a day. There was sometimes for
breakfast,
I would eat half a dozen donuts.
Do you know? But it didn't do anything
because I was burning it off in these,
like, workouts. I don't work out like that
anymore. Clearly, like, I don't work out like
this anymore.
Could I still eat the donuts
for breakfast every day?
Yeah. But I would probably die next year
then.
Right? Do you
know? My enjoyment of it doesn't become the
basis of its goodness.
Do you get what I mean?
You might enjoy whatever it is that keeps
you from praying your prayer.
That doesn't mean that it's good for you.
The fact that you liked it.
You might enjoy joking around with your friends
at the expense of others.
Just because you laugh doesn't mean that that
was good for you.
People might feel good about being racist.
They're gonna be in for a rude awakening,
man. That law will make it easy for
all of us.
Just because it feels a certain way,
doesn't mean that that's what
qualitatively
identifies
as goodness.
So you dislike it,
doesn't mean that there's not good in it
for you.
Just because you like it, that doesn't make
it what makes it good for you. Do
Do you get what I mean? In tawfiq,
success in our religion
is when what you want aligns with what
Allah wants.
Not with just what you want and what
you want, or what you want and the
dunya wants, or what you want and your
culture wants. Right? It's when what you want
and what Allah wants, those things align. And
the verse is telling the prophet
that this is something that you gotta do
even if you don't like it.
And you might dislike something, but there's still
good in it.
Does that make sense?
What else do we take away from this
verse? Maybe like 1 or 2 people before
we wrap up. Yeah.
I think for me, this first comes from
handy when, like, calamity strikes going through something
or, like, hardship shows up. I think it's,
like, it's a it's an opportunity to look
for good in in a passage or anything.
But pretty helpful in those.
Amazing. Right?
A part of spiritual
exercise the companions engaged in
was the waiting for the ease.
So when you have the verse
then indeed
with difficulty,
there comes ease.
With difficulty, there comes ease.
A practice that they had, when difficulty came,
they anticipated
the ease.
They were waiting for the ease, not like
I'm gonna sit and wait for it, but
they knew that Allah's promise is true. So
with difficulty, there comes ease. The difficulty ensues,
let me look for, like, the benefit,
the khair that comes into it. Do you
see what I mean? Right? So the affair
of the believer is ajeeb, the hadith says.
Right? It's wondrous. It's strange
that when something good happens, they praise the
divine, and there's good in that. And when
misfortune befalls them,
they patiently persevere, and there's good in that.
These are not metrics of assessment
to render self deprecation.
They're aspirational
tools.
But what this verse is saying also, just
in the interest of time, in addition to
the 2 things, 3 things we've talked about,
is that you can't make sense of emotions
as you experience them.
So they're valid, but you give yourself the
space. So it's also talking about, like processes
of building self care. How do you get
back to homeostasis
so that you can comprehend with the best
of yourself and not in the immediate? Right?
If I got a phone call right now
from my mother
saying that, God forbid, my father went to
the hospital,
and it put me in an emotional state,
and I said to all of you, maybe
I should quit my job, maybe I should
go move to where my parents live, some
of you would probably say, maybe right now
is not the time to make a decision.
But how many decisions do you make in
response to the feelings?
How can you look for the good and
the difficulty
without presence and consciousness and wakefulness?
That can't happen immediately
always,
but to practice forbearance
as a tool for increasing in forbearance.
So the vehicle
to increase in the virtue quite often is
the virtue itself. So you wanna be more
patient. The way to be more patient is
by being patient.
Right? You wanna increase in compassion.
The vehicle for being compassionate is compassion, and
it applies also back to the self. If
you wanna be kinder to yourself, then you
gotta be kind to yourself.
If You wanna be forgiving of yourself, then
you have to be forgiving of yourself.
And you take it incrementally.
And vices work the same way. If you're
a jerk to someone,
then increasing in your jerkiness
comes by being a jerk more often. You
practice the vice more, you're gonna get better
at it, and it's gonna become more habituated.
Do you get what I mean?
So you might like gossiping about people. There's
no good in it.
Just because you like it and it felt
nice, it built trust between you and your
friend. Let me tell you something that you
can't tell anybody else, I feel a bond
with you now because you're sharing with me
something that no one else knows. Right?
It doesn't change the fact that it's a
terrible thing,
and you're killing your own heart.
Do you know?
The Prophet has
a companion
whose name is, Abu Damdam
And
when Abu Dhamdham would find out that people
gossiped about him,
right, like in our tradition,
if you gossip about someone,
you get sins on your record, and your
good deeds get transferred into their account
as, like, expiation.
Like, that's just what it is. Right?
Because he had a control over himself emotionally,
and he would people the prophet would tell
people, be like this man.
Somebody spoke poorly about him.
He would say, like,
your deeds are given back to you as
a.
You know? And this is a upon you.
Like, I don't need I don't want your
deeds. You can just take them back. I'm
giving them back to you. Even though you
gossiped about me, like, they're coming back to
you. Do you get what I mean? Does
that make sense? He knows what's pleasing to
God.
Do you know?
Is that do you get what I mean?
I'm not the arbitrator
of morality,
Allah is.
This is not a religion rooted in moral
relativism.
You can struggle with certain things. That's a
part of it.
Right? There's not any one of us in
this room that if we had a conversation
together, that it wouldn't be 2 sinners speaking
to each other.
Each one of us would fit into that.
Do you get what I mean?
And it can apply back in that frame
as well. You might dislike something, but there's
still good in it. You might not like
yourself, but there's still good in you.
You have to be able to see yourself
the way Allah sees you. Do you get
what I mean? Does that make sense?
Okay. We're gonna take a pause here. The
building hours have changed. So the building closes
at 8, which is before Maghrib.
Right? So why we're starting at 6 is
because we have to give people enough time
to leave so you can get some place
to pray Maghrib. We're trying to get them
to extend the building hours. This is another
reason why we're not doing the tatars here
on Mondays Thursdays.
So tatars after Maghrib, and we can't be
here at Maghrib time. Do you know? In
the long term, as we build up, like,
a core group at this time, 6 o'clock,
it'd be amazing. You know, if some of
us can ideate how it is that maybe
every so often on a Monday,
we, like, pray together in the park or
outside somewhere, and then we all go have
iftar together. Right?
You know? If that sounds like a good
idea. But if any of you feel like
that'd be interesting, even if it's just for
a handful of us, it doesn't have to
be with everybody. You know? We can figure
that out, so we maintain that. Going into
this summer, we're gonna also start doing some
halakas in some, like, parks outdoors in different
places as well as As the weather gets
warmer more consistently, but
we're gonna,
have this halakah at this time,
until hopefully we're able to change. Maybe we'll
add Iftar
back to it.
We have these other programs that we're doing.
Again, everything will end before Maghrib time,
and in time for people to leave for
Maghrib.
So doctor Murmur will do tomorrow.
And on Wednesday,
I'm gonna do the seerajalika,
and Shake Fowls will do Thursdays. On Fridays,
we'll do some other stuff. And on the
weekends, we'll be doing things around, like, New
York City. So just look out for those
things. Okay. So
before we break, any other announcements people wanna
make? Let people know about anything?
Yes? No?
So we're gonna continue with this hadith,
next time and get into, like, the crux
of it. So all we talked about was,
and we looked at this verse. Go home
and spend some time with the hadith as
well as look at this verse of Surah
Baqarah.
And, inshallah, we'll see everybody next Monday. If
you can put the chairs back against the
wall before you leave, we appreciate it.
Are you gonna be coming? Yeah.
Hi. I'm trying to hang up. How are
you doing? I'm like Give me one second,
Sam. Everything's just on the live stream right
now. I don't know if you wanna be
on that or not.
Hey,
How are you doing?
Let me just turn this off really quick.