Mirza Yawar Baig – Four steps to learn Islam – 3
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I'm now
walking through another part of,
Ashir's Wai, which is
a little,
walk through,
part of the forest.
This is by no means any rainforest or
anything like that, but this is just lots
of trees and with all kinds of vines
going up them. The the most interesting thing
about this is how all this stuff will
change color in fall and autumn
and,
become an absolute riot of colors.
And that's suharma.
We come to the 3rd part of the
things we were talking about,
the the 4 part,
role that was given to Muhammad
and
then
teach them the book, the third one, teach
them the book. Now this is very, very
important that this is the essence of the
sunnah
of Rasool Rasool al Salim, this one and
the next, which is,
one hikma.
Now the teaching is very interesting. It it's
something that should really
raise a question in the minds of people,
especially those who say that the sunnah is
not important,
who reject the sunnah,
who say we don't need.
They say we don't need the Rasool.
We they say that Rasool was a was
a messenger, so therefore, he was like a
postman.
He brought a letter and gave it away
and gave it to the to the one
to whom the letter was written.
So,
of course, this is not just first of
all, it is kufur, anyone who,
actually believes that has left Islam. Let me
be very clear about this. Anyone who believes
that and says that has left Islam is
no longer a Muslim. But apart from that,
the issue is
a huge difference,
even linguistically between
a Rasul
as a Rasul of Allah,
and
just somebody who is a messenger.
A postman
does not know
what is in
the letter which has been written. He does
not know the message, number 1. Number 2,
the postman's job is just
to drop the letter in the letterbox
and walk away.
Now these are 2 completely
different things
from the rule of the Rasul.
Because in Allah Subhanahu Wa Ta'ala, that's the
reason why we have to go go to
the Quran to understand,
who the Rasul is, alayhi salaam. And this
is what never ceases to amaze me, the
level of ignorance of those
who say the Quran is enough for us.
And I said to them, absolutely
correct.
The Quran is
enough for us, and the Quran
is what tells us
the position
and
the importance
of the Rasool.
It is the Quran.
Where do we get this from? We're we're
not looking at poetry. We're not looking at,
you know, and
people singing Rasool about,
the beauty of the Rasool and so on
and so forth. We are not even looking
at, for example,
Shawa'al Tirbidi,
blessed
these scholars who express their
beautiful love for Rasulullah
by describing,
by collecting all the ahadith
which,
described his beauty and his and his, you
know, his
akhlaq.
Literally,
the
the the detail of description of the person
of the prophet,
what did his head look like,
what did his beard look like,
how many
quite literally, how many
gray hair were in his beard and his
head,
to that extent what what were the
what what were the bottoms of his feet,
the sole of his feet?
What were they like?
You know, I sometimes say this as a
challenge to people and say that name for
me the person you would love the most.
And you might say it was my husband,
my wife.
Usually, you don't get husband, but anyway,
and then their parents,
my father, my mother, my children. And I
said to them, even if you are
a a mother who's has a little baby,
so obviously your whole life is in that.
And if I tell you, just like that
randomly,
describe
the souls
of your baby.
And believe me, you can't do that. You
would never be able to do that adequately.
You might make some general statements.
You know, oh, they're so soft and so
lovely and blah blah. I'm not I'm saying
specific
reference to the souls.
We have that about Rasool al Sastina. So
So which means that there was this Sahaba,
there were these wonderful, wonderful people who
loved about Rasulullah so much that they
recorded and this is Abdul Abdul Abdiabar of
the land who's narration,
who recorded what the soul of his feet
looked like. And I might you might say,
well, you know, how did he get that?
He wasn't optimistic when he say, yeah, so
can I please see the sole of your
feet because I want to write about it?
No. He is talking about
seeing the soles
of the feet, was the when he was
praying, and usually that was in in the.
So, you know, this shows the love of
Sahaba. Anyway, so the point I'm making here
is that
Allah
says, And I said, teach them to work.
So the difference between
the Rasul and the and any
ordinary
mortal messenger is that the messenger is not
really concerned with the message. His job is
to convey it point to point,
but
the job that was sold was a lot
more than that. And I mentioned this. Listen,
you are not just a messenger. Your
job is to first tell them what it
is,
then prepare them to receive it, purify them,
and then teach it to them. Now think
about this.
What was the need?
Or what could have been the need? To
teach
people for whom the language of the Quran
was their language.
The language of the Quran was their language.
So
today,
we feel nothing hesitant. We should be feeling
hugely hesitant,
to translate the Quran or to,
you know, explain the Quran or teach the
Quran,
using translations because we don't know the language.
Right? We have reached a stage of such
tremendous ignorance that it doesn't even bother us.
But here were people
who were the masters of the
arrogant about
their knowledge of Arabic,
and they called anyone who did not do
Arabic as.
So the,
and to these people, Allah's way, teach them
the book.
Which book? Teach them the the ayat. Which
ayat? Which have already been recited to them.
Teased on the ayat.
Now
this is the Quran.
This is the Quran telling us what Allah
said to
his
Nabi So when you say that
the Quran is enough for you, I say
to you, yes, I agree with you, but
listen to yourself.
Listen to your own words
because your words
will become
witness
in your favor
or against
you. And whether they're in your favor or
against you depends on you,
depending on what you do with those birds.
If you ever use those words,
and then you do the opposite, you say
the Quran is enough for us, and therefore
we don't need the Rasul,
that means that
you are going against the Quran.
You're actually contradicting
what the Quran is saying.
Because the Quran is saying that the Quran
is enough for you,
and therefore,
follow the Nabi, alaihis salaam.
Now I'm not going into
the details of the many many earth.
Not one. Many of them. Allah
specifically mentioned and ordered and commanded
that his
Rasool is to be followed and obeyed
without question,
not because we
believe
blindly,
but because
we do not need to question
that which we have completed.
Faith
in, and our faith is based
on reason, on evidence, on proof.
And that faith is that Muhammad
is
Allah said, establish
the
salah.
Right? Allah did not say,
read the prayer, do the prayer, say the
prayer.
He said, establish the prayer. What is the
meaning of establish? It means to pray at
the right time, establish
houses of prayer, places of prayer,
support,
all activities
leading to that, and so on and so
on. Now
what is so difficult about understanding
this
ayah,
established prayer?
Akhil Musallam.
So what was there to teach?
But obviously there was something to teach, and
that is what Allah is
saying to Rasool Salam. He is saying,
teach them.
So let's take this as a beautiful
way of illustrating this, which is,
he would have said, Allah has said, akhimus
salah, Allah said, establish the prayer.
And then,
Allah is saying,
here are a bunch of mallard chicks. I
think these people have been fed.
The mother is there at the back,
and these have come up here
expecting me to feed them.
Except that I didn't know they were here,
or I would have brought something for them,
but I don't have anything.
So maybe next time I come, I'm going
to bring something for them.
So
here you said, Akimu Salah, establish the prayer.
And you said, Okay, I'm ready, Alhamdulillah.
What must I do?
So obviously, when Allah
said, establish the prayer, there has to be
a method for the prayer. Right? I mean,
what is prayer? You might tell me, what
is prayer?
What is it? What does it consist of?
Do I sing a song? Do I beat
a drum?
What do I do?
It is something you do.
Where do I get that?
Because
as we all know very well, I don't
say you don't this is not news to
anybody who knows the Quran even
cursory.
That there's no detailed description of salah,
of prayer in the Quran.
None at all.
Allah just said, establish the prayer. He did
not say, the prayer means that you start
with the takbir tahrimah, raise your hands to
your ears,
and then bring your hands down and fold
them or put them by your sides and,
you know, then do this and this and
ruko and sujood and 1 ruko and 2
sajdads. And then
you must do cycles of 2 rakat each,
and,
then you finish with your with your salaam.
None of that. Allah
said. So how do you learn? And this
is where
the issue of teaching comes, where
how was taught to Rasul Nair Hassan.
The Quran
tells us what to do.
The Rasul tells us how to do it.
And if somebody is telling me
that all I need to know is what
to do, I do not need to know
how to do it. Then I would say
that would be a very, very ignorant
statement,
to put it politely.
It would be a completely ignorant statement.
And if you are saying that if you're
a Muslim and you're saying that,
believing that to be true, then I would
say that this is Kufu. This
is denial. This is
apostasy. This is leaving of
the religion.
So Rasul
was taught
how to pray, and he taught us how
to pray. There's a beautiful hadith
of these
young men who came
and spent 2 or 3 weeks with Rasool
Allah SWALLAM,
and
they
learned how to pray.
So, we say, how do you pray? So,
as I said, these young boys came and
they spent,
2 to 3 weeks with the Rasool. Imagine
this is the the power of the Surah
of the Rasool in Islam. Right?
This power of the. Today, we go and
be allowed to grant us the,
opportunity to spend time in the,
in the, in the company of,
of scholars,
people who are worthy of learning from and
and emulating.
But,
you know, who can come close to the,
to the position of the Rasool alaihi salaam.
So Nabi Salam, he had these
youngsters. They came. They were his guests. They
stayed in the monastery. Nabi was Sharif.
They were the guests of the prophet,
and, after about 2 or 3 weeks,
the writer of the hadith, he says that,
Rasulullah,
he was very very sensitive to,
to the people around him. So he said
he realized that, we were,
missing
our homes.
So they loved the very much, but, you
know, these are young kids,
so they're missing their homes, their parents, and
so on.
So he's this, writer of the hadith, he
says, recorded. He says,
asked us, he said, are you missing your
homes?
Do you want to go back? And he
said, that puts us in a in a
spot because, you know, how do you say
to the Rasool,
yes, I want to go back. Meaning, I
I,
we we don't want to say and we
it's not true that,
we don't want his company.
And we don't we are not in a
position or place where we don't want to
be sort of comparing between,
the position of the Rasulullah salam and anybody
else. But, you know, this is,
the nature of the person. So this they
said they said we remain silent. We didn't
say yes. We didn't say no. This is
the other again. This is the other again.
Now think about that. They they can say
yes. He's asking them a question.
They can say yes. Yes. So now you're
missing our parents. They don't have to it
doesn't mean we don't like you or anything.
None of that. The instruments are and Rasulullah
said, okay.
So you can go home, I will give
you permission.
And then he said, remember to pray. And
remember how I taught you to pray. And
he said,
the oldest among you,
lead the prayer.
Meaning the oldest as in age, oldest also
means, of course, as in knowledge. And,
he said, one of you call the other.
And then he said,
He said, pray as you have seen me
pray.
He did not say pray as the Quran
is telling you to pray. Pray as you
read it. Pray as you understand it. Pray
whatever is in your heart. No.
He says, pray as you have seen me
pray.
This is the most beautiful
illustration
of.
So
the,
the which
these
students and of course, all the
underwent, which is purification of the body and
purification of the of the heart.
And then,
how is this to be done? So as
I said, the what, the command, the is
in the Quran.
The method
is in the sunnah. The Quran and the
sunnah are complementary
to each other. They support each
other. And without
the Sunnah, the Quran becomes
impossible
to
actually implement in our lives. And it is
with this,
understanding
that
he said the book
needs the
sunnah more than the sunnah needs the book.
Now quite obviously, to
be
that the book came to be implemented.
The book came to be practiced.
The book came so that we learn
what to do.
But the book is a book of orders.
It's a book of commands
and unless these orders are interpreted,
unless these orders are explained,
unless this whole thing is demonstrated and shown,
we will go wrong.
We can't
just implement
or obey the orders any way we like.
So therefore,
the
field book is essential
for the main book.
And therefore, the main book needs the field
book
more than the field book needs the main
book. Obviously, both are interdependent.
Both are necessary.
And in terms of actual
status, the Quran is the actual word of
Allah. And the Sunnah is the explanation
of that word. So the status of the
word of Allah remains intact,
but we have to understand this in context.
Inshallah, there's 3 out of 4. We'll go
to the 4th and the next one.