Mohammed Hannini – Studies in the Seerah of the Prophet Muhammad #3
AI: Summary ©
The speakers discuss the history and importance of Islam, including its rise in the Middle East and downfall in the first Islamist lineage. They also discuss the origin of the first Islamist's last name and the lack of authentic reports on his position among the Arabs. The speakers emphasize the importance of learning the Arabic language to make healthy, healthy culture and emphasize the need for people to not become scared by evidence. They also emphasize the importance of praying at all times and following the rules of the Islamic scripture.
AI: Summary ©
We continue where we have talked last time.
And,
we talked the 1st week, we talked about
what CRM meant, difference between the CRM and
the Hadi,
the CRM, the standards for accepting the CRM.
And then,
last week, we talked about
the Arabian Peninsula
prior to the mission of Islam,
prior to the arrival of Islam,
and how what types of Arabs existed, what
kind of practices, religious practices, social norms,
etcetera, the superpowers around the the Arabian Peninsula.
Today,
we'll talk about
really 2 topics.
1 is a topic of,
syrup,
and another one is a topic not even
not really
per se, but
a topic that
should structure the way we understand
or help us in in that
related to the birth of our Rasool Muhammad.
So the first thing is that let's start
with the,
the lineage of Muhammad.
He is Muhammad,
the son of Abdullah, the son of Abdul
Muqalib,
the son of Abdullah, the son of Abdul
Muttalib, the son of Hashem, son of Abdul
Manaf,
son of Hussain,
also the son of the son of Khilab,
the son of Murrah, the son of Ka,
the son of Luay, the son of Khaleq,
the son of Er, son of Malik, Ben
Nader, Ben you know? And it he goes
back to all the way to to
the Adnan, and that's the agreed upon. After
that is the agreed one.
Okay?
Now
mentioning
all of this, you know, the lineage of
and
as Al Bukhari stated it,
that he comes from Adnan,
is from the lineage of Ishmael alaihi sallam.
Ismail is a son of Ibrahim and
that's the lineage
that Rasulullah
comes from.
His uncles
are from Bani Zuhar,
and they are from, of course, from his
mother's side, Amina,
because she was with them. And, of course,
the Bani Zahra meet with the Rasool
lineage at the
in Qilab Bemura.
Now it happened
and how Allah
chose Muhammad
He was from the,
best lineage
of the best tribe,
you know, in,
you know, in in the
in Arab Peninsula.
So Rasulullah
alaihi wa sallam said, Allah chose
from the children Kinana, he chose Kinana
from the children of Ismail.
Chosen means elevated them. Made them honorable in
front of, you know, by the people's standards.
And from,
Kinana,
Allah chose Quraysh.
And from Quraysh, Allah chose Bani Hashim,
and Allah chose me from Bani Hashim. So
you're talking about the best of the best
of the best. That's woman Rasulullah alaihi wa
sallam. And there's a reason for this that
we'll talk about, and this hadith is a
high mistake.
Also, well, if you remember the incident when
Abu when Abu Sufyan
was meeting with the Roman em emperor,
and he asked him about the Rasulullah
who is this person?
Where who does he where does he come
from? Is he somebody with, you know, like
a a a low family,
you know, an unknown person or somebody from
a dignified family?
He said, no. It is
he.
He and, of course, Abu Sufyan at that
time was not a Muslim.
So he did not want to say he
is the best of us.
He did not say
the best of us in in linearity. No.
He said
he is he is in in a, a
respectable,
you know, family.
So that that was not even denied by
the land, by the non Muslims at that
time.
Muslim also reported that Abu Huray, radiallahu anha,
that the Rasulullah SAWS said, I am the
leader.
I am the leader of the children of
Adam on the day of judgment.
And and the first to be resurrected.
And
and the first person to intercede
because if we know the other hadith that
all the other prophets
were asked, can you intercede on my behalf?
And everybody tells you I have my own
issues. You know? And Rasulullah says,
I am for it. So he is the
the inter the the the further one to
intercede.
Now
there is a wisdom why he is from
such an elevated family.
The Arabs and we would we go back
to what what we discussed last time. Allah
chose the Arabs to be the nucleus of
Islam, the spearhead
for the study of Islam.
And we said they had certain traits. The
people of the desert have certain traits.
Deep thinkers,
very,
you know, wise people,
the nature they're tough people, they're brave, they're,
you know, etcetera.
They had certain
qualities
that which Islam, the Dua needed at that
time, you know, to start off the the
call for Islam.
So,
and the Arabs at that time they would
not submit to anybody who's below them in
lineage.
So you cannot come from, you know, from
a a let's say, an an an
or a a family that's not considered to
be amongst the honorable ones and then try
to lead them, they will not submit to
you. Even after the death of Rasulullah alaihi
sallam.
You know, when the the Sahaba were arguing
about the who's the Khalifa?
So the
Ansar said, you know, the Ansar or the
people from the Medina,
they said, you know, one of us should
be the Khalifa.
And the answer was by Abu Bakr
that this, the the people, the Arabs will
not submit but to this,
line of, of Quraysh.
Meaning, it's not just a matter of, you
know, where what we know, the people have
to feel that you are able to eat
them and they would not submit but to
these people, you know, to to this, line
of clash. So,
the
Arabs
would not be led by somebody who had
who whose family was not known. So
Allah sent them some from the best of
their families by their admission,
the best of the tribes.
And
so nobody could claim
nobody could claim that he was he claimed
to be a prophet.
He called himself a prophet so that he
would elevate his status. So now I am,
you know, I'm your leader not because
I, you know, I'm well known. He said,
no. No. I want to come up through
the the the ranks, so to speak, you
know, by claiming that he's a prophet.
And, of course so that that was the
case, and that's why,
nobody
questioned
his lineage and his position
amongst the Arabs.
Now,
some people said,
and this is a,
there is no authentic report to verify this,
that the Rasulullah
was born,
circumcised.
And this is, by the way, you will
find always,
you know, people who,
even though Rasulullah Sallam
says,
do not over compliment me like the Christians
did with Jesus.
With
They elevated him so much to the point
where they made him the son of God,
made him God himself.
And then Rasulullah
warned him, don't overcompliment
me. You know? And yet you find some
people won't tell you they you know?
People who will tell you that they will
he was born,
circumcised.
When he was born,
the, you know, the the throne of, I
don't know which emperor collapsed,
and this
none no reports like that. And the
prophet does not need fabricated stories to to
provide him honor. Allah has already honored him.
He is the one that Allah chosen
chose from amongst all mankind
to carry the last message of Islam.
He is no he is the only all
of this additional
stuff that some people add to to honor
him, alayhis salatu wa sallam.
Okay? And actually, ibn Tayeem
he said actually he was circumcised
as the Arabs had the habit. Because remember,
the Arabs used to follow Ibrahim alaihi salaam
in certain practices including the Hajj, the pilgrimage,
the powwow, the the building around the carpet
that was part of the the practice of
Ibrahim alaihi salaam. So they used to follow
some of the practices and circumcision was one
of them, you know. So Rasulullah was circumcised
on his day, 7th day after his birth,
and that was done by his grandfather, Abdul
Mukherin.
And of course,
he, you know, he did an invitation for
him, alaihis salatu wa sallam, and meaning that
he he invited people for food, etcetera,
and he called him Muhammad. So it was
his grandfather
who called him
Muhammad
And by the way, some tribes did call
Muhammad alaihis salaam. So in other words, they
had the the name Muhammad existed at that
time. So he was not the first person
to be called Muhammad.
So you have a
Mohammed bin Ahiha or Uhayha, I don't know
how to to pronounce this, but Mohammed bin
UHayha, Mohammed bin Usama, there were no
people at the time of the, era of
Rasool Sahu Alaihi Salam. However, the name Ahmed
was not known.
So the name Mohammed was known, but the
name Ahmed was not known. Okay?
And,
now there are here was other names that
are really more of adjectives. They describe what
he was, alayhis salaam. For example, he said,
Alaa Mohammed.
You know, I am Mohammed,
and I am Ahmed.
Al
Nahi, the one the eraser. The one whom
Allah ta'ala erases the Kufar with,
with Al Hashir, meaning what? The people who
will be resurrected because of the arrival of
Rasulullah,
etcetera too. But all of you see them
adjectives,
they are not really names as a,
you know,
as such, but he, alaihis salaam, was known,
you know, with the Mohammed
and Ahmed. And both of them yes.
I don't know. Was it the with
their last name? Are we in our church?
They call him Ahmed?
Ahmed was not his last name. Ah, I
would say my god's last name. Would they
who would they call him? Is it Mohammed?
Yes.
Yeah. I mean, he they they would tell
him, yeah, Muhammad. Oh, Muhammad. That that was
his the the people out there, people named
him. And even after after the the message,
he did not you know, I mean, the
people who believed in him, of course, respected
him, and they would call him a prophet
of Allah or messenger of Allah. You know?
But, a a Bedouin, for example, came to
him and grabbed him by his collar,
you know, and he said, yeah, Mohammed. Oh,
Mohammed. Give me from what Allah has given
you.
You know? Okay. Yeah. It's
he was
very humble. He was he deduct, you know,
how could dare you call me this? How
dare you? Not at all.
And we'll talk about some of his qualities
later on in terms of his his
ethics
and and his behavior, and one of them
is his humility.
Because he said, who am I but a
son of a woman who used to eat
dry bread in Mecca?
You know,
still, even though Allah chose him like that,
and it's still
was very humble.
Okay.
Now, his father died when he was, of
course, still
in his mother's womb. He, you know
and
so first his father died and then his
mother died.
His nickname
or or what they call, you know, the
habit of the Arabs also, Abu Qasim.
You know, it is a habit of the
Arabs to know to name you by your
oldest
born.
So if you're if you're the oldest born
of Rasool Salam was Al Qasim, so his
nickname was Abu Qasim.
And the the the Jews used to call
him Abu Qasim. There are the the Christian
another Christians, excuse me, the, Mushriks of Mecca
used to call him by Abu Qasim as
well.
And now there's a difference or there's a
difference of opinion amongst the. Can you
call yourself Abu Qasem, or is this exclusive
to Rasulullah alaihi wa sallam? Because Rasulullah alaihi
wa sallam is as in Sahih Muslim, he
said that, you
know,
and, you know, also Buhari from Abu Hurairah
that
Rasool says,
You know, name yourselves after me, but do
not use my, you know, the the name
of.
Okay. So the and Abu is also reported
by Imam Ahmed and others.
Reported
that
a man had a son, you know, a
born.
And so he wanted to call him Mohammed.
Okay? So,
he carried him on his neck, and he
kept Nabi
And in the hadith of Salman, he said
that, you know, he wanted to call him
Mohammed and he said,
call him Mohammed. Call him by my, you
know, like my name, but do not use
my nickname, which is Abu Qasem.
So because,
you know, and then he he gives his
justification
just for the sake of
of
of
time.
And has been married reported, and this hadith
is reported by Bukhari that Nabi
was in the market. So a man said,
yeah.
Somebody called.
So Rasul
turned. Okay. So the man the man said,
oh, messenger of Allah, I I was calling
somebody else. So Rasul
says,
use my name the sunnah with me, will
call you and say each other by my
name, but not by my nickname or al
Quniya. You know, now,
now we Imam Ali said that, okay, there
were there are 3
opinions regarding using the word of Al Qasr.
Some said
some one opinion
is that it is only it's not allowed
to be used
only during the life of Rasool Allahu alaihi
wa sallam,
You know? So that the confusion that happened
in the market would not happen.
You know? So another group of the jurors
said, no. It is actually you're not allowed
to use it at all.
Okay? You're not allowed to use it at
all.
The third ones, they said you may use
it as long as your name is not
Muhammad.
Okay. So if your name is not Muhammad,
you can say you can call yourself,
your son,
Al Qasim. And by the way, here, notice
it's not Abu Qasim.
There is
Al Al Ta'if that you are actually it's
defined.
So, it
seems that the the and it's still not
very common name, by the way, or nickname.
It and it seems that it is the
the the opinion is that,
it was only during his lifetime.
And because because Rasool Salam was Mohammed Abu
Qasim.
But after his death,
you know, and that that is okay.
Now, of course, there's a disagreement on,
when his father died, but most of the
of of and
and, this is what Imam went to in
that
he died that he died well again. He
was in his mother's stomach.
And, Allah said
So he was Yateem.
The word Yateem in Arabic. Do you know
what it means?
That's translation to English.
Can you explain it? Let's try to mother.
Father.
The father died before puberty.
The one who's because the
the
quote, unquote orphan
is not considered an orphan after the age
of puberty
because the Rasulullah SAWS
says and this is a a quote.
There is no or you know, you're not
called an orphan
after you reach the age of puberty.
So he was called Yatin,
which which means what
that his father died before Rasulullah
matured. Okay? And now,
but then when his mother died,
few years later his mother died, he was
around the age of 8. When his mother
died, he became what's called
Lagim. Lagim is the one whose father and
mother, Yateem, as well as, you know, the
mother and the father died before the age
of puberty.
Okay. So both of them were dead,
before that time.
Now when was he born, alaihis salatu sallam?
Of course, where is easy. He was born
in in Makkah, that's well known.
And he was born on a Monday, that's
also well known and established.
But when exactly in the year, which month
this is where the the dispute happens.
The strongest report is that he was
born on 12th of Rabi al Awal,
you know,
Rabi al Awal
Yeah. Of of which which year?
The year of the elephant.
You we all know the year of the
elephant, which when Abraham
brought his elephants
from Yemen, invaded the Kaaba, trying to destroy
it, etcetera. And that's the year that Rasulullah
was born in. But, really, there is no
authentic hadith to say exactly that what it
was, the 12th of Rabi al Awan.
There isn't.
The authentic hadith tell us that
he was born on a Monday, that he
was born in, in Mecca, but
the majority of the, they still
say that, you know, the 12th of Rabi
al Aul is, you know, the the most
acceptable, let's say, that they that they use.
But, again, if you're gonna treat it like,
like, a strict a certain of Hadith, the
science of Hadith,
you know, about when was this report valid,
invalid, etcetera, they they don't come up to
be, valid reports.
Okay. The year of the elephant, by the
way, is,
matches about the 5/70/80.
So he's talking about in the year 5/70,
that's when the Rasulullah sallallahu alaihi wa sallam
born.
Now when his father died
and his mother died, who, took him in
who had custody of Rasus Salam, his, grandfather,
Abdul Mukarem. And his grandfather actually took very
well care a very good care of him
to the point where he would not eat
until Rasulullah
would eat.
He was very extremely kind,
to him,
And
when he died
when, his grandfather died,
his uncle,
Abu al Bukalib, took him in,
and he treated him as well even though
Abu al Bukalib had other other sons.
But Rasool
was the most well treated
by, Abu Talib. So again, he would not
eat without him eating, whether he would make
sure that he's sleeping.
Yeah. I mean, literally
pampered him, you know, treated him very special,
very differently from our other,
children.
And finally,
his
uncle died, of course, 3 years before the
migration in what's called the year of sadness.
And the year of sadness, Aamir Khuzim is
when Rasulullah sallam's uncle died, and he was,
of course, also a protector for him when
he called Sarikhan for Islam. And his wife
Khadija,
of 15 years also died,
in the same year.
You know,
some people talk about the impact of being
an orphan on the person's emotions,
You know? And definitely,
being an orphan, not having a father, not
having a a mother,
in the case of
makes a person to be
much more gentler,
not tougher. Actually, it makes you much more
gentler, much more,
with much more compassion. You know, that, that
and that's what Allah
even talks about about the rahma, the mercy
that the
when he says
that, you know, it is the,
It was the mercy that Allah has put
inside you, you know, that you were
lint. You were lain. Lain is something that
you can, you know, is bendable, so to
speak. You know, somebody who's soft,
you know, with with his companions, and was,
like that.
And to the point where Anas bin Malik
was a servant of Rasulullah.
He said that I served Rasulullah for 10
years.
He never told me of, you know, which
is in Arabic, you know, I need some
complaint when you are complaining. He never complained,
and he never told me no. He never
told me why did you do what you
just did? Why didn't you do what none
of that for 10 years? Anas is reporting
that about him.
He never really shamed me for doing anything,
you know.
And I am a boy, you know. And
when I say
and I was not always behaving like he
wanted me.
And it's not like he was the the
perfect servant.
You know? He was he was a boy.
He was a a young boy, and and
sometimes after
one incident, he sent him to do something.
Where is Anas? It never came back. Oh,
I I I started you know, I met
with other people and but,
again, I as a boy and,
you know, let him, be so to speak.
And it's also reported, yeah, where and and
this is the Sahih Muslim
that I know I've never seen anybody more
merciful with, with children than Rasulullah.
Okay.
If you remember the famous hadiths about, his
his grandson,
Hassan al Hussein, he used to carry them
out, take them to
salah, and then he would lead the people
in a salah, you know, and.
And Hassan,
you know, would climb on his on his
back while he's in sujood.
And the, you know, the he would stay
so long in the Sujood,
and the people start raising, you know, raising
their heads from the Sujood. Maybe something happened
to the prophet
He did not come up, you know. And
then after they finish
what happened, you know, maybe say, is it
a new legislation? Is it something Allah revealed
something to you? Is something happened? He said,
no. My grandson, you know, was riding me,
and I didn't want to bother him by
by getting up.
Now if that happens
with any of us, you know, you help
with a child, you drag him, and you
slam him on on the side. You know,
I'm praying.
Had the most consciousness of Allah
You know, we we need to gentle ourselves,
you know, a bit more.
Because,
You know, Allah
does not have mercy on people who do
not have mercy on those.
Not only that, right, Anas also been married,
He he reported that the hadith is in
with the,
that
used to greet children. Now we are talking
about the, really sometimes
people think that it is beneath them to
talk to children to, hey. How are you
doing?
How are you feeling? Etcetera.
You know,
Rasool sallahu alaihi wa sallam used to do
that. And sometimes, as in one report,
the jaria jaria, a small girl,
would take him by the hand,
you know, and she would drag him in
the street so, you know, to to help
her with something. And we had no idea
where she is taking him. But she would
grab him by the hand and
come come with me, and he would go.
You know? That gentleness, that that,
mercy that he had
You know?
Something that for us to to to think
about.
Now, of course,
since his mother died,
the one who was actually not does not
do to the due to the death of
his mother.
The habit
amongst the Arabs were
that you would take the children
and you would send them to the desert.
You would assign them a a nurse a
witness
so that they would nurse them, and they
would take them to the desert where the
1
if the air is clean,
you know, so that they become healthy, not
like
Mecca. Mecca is a very busy place. So
they will take them to the desert, but
at the same time, to get some of
the traits of the Alps in the desert.
Because when you have places that are you
know, have
a lot of people from different areas,
you know,
you
you lose a lot of the the,
you know, the, quote, unquote, the purity of
of the the culture that you're in. So
the Arabs had the tradition where they would
send, you know, their children to the desert,
you know, for years to to learn the
Arabic language,
properly,
you know, to make sure that they are,
you know, that they are healthy, etcetera.
So,
Halima,
Sadia
was actually she,
took him with her and stayed with her
for 4 years as and she was his,
you know, she she breastfed him.
This is really just to say about the
birth of Rasulullah sallallahu alaihi wa sallam, and
this is what I I said I'm going
to to break it up into 2 2
sessions.
1 is about the or 2, parts. 1
about just the historical,
background because it's the birth of Rasulullah sallam,
and the Muslims
paid attention, as we said, to the Arabia
before Rasool
SAW. To his childhood, how he grew up,
and then next
week.
So
for a reason.
Because
just like, I think I mentioned it last
time.
When,
the cousin of Rasool Allah, when they went
to Abyssinia
and the Najashi, the the king,
asked him who what is tell us about
this din.
So he part of what he said about
him, which was Ja'far
he
said that we this is a, you know,
we used to do this bad, this bad,
this bad, this, you know, etcetera. I'm sorry
counting the bad habits of Jair.
And this man, whom we know,
you know, we know him, we know his
lineage, we know he where he came from,
we, you you know, so,
he came to us with this message where
we worship Allah
alone, commanded us to do have the best
of, the best of ethics.
You know, the to worship Allah alone, forbid
us to do fornicate to fornicate or to
commit adultery, etcetera, and and he started counting
the things. But the the idea is
whom who the prophet
was made a difference.
You know, that the fact that he has
history, he's not an unknown person coming from
nowhere, you know, saying, I'm a messenger. The
he lived amongst them amongst them for 40
years. So that
because he lived with him, he knows him,
he was a close companion over the prophet
Khadija, never hesitated.
You know, as soon as he told her
because she she put them immediately, the
the qualities of the prophet
had,
You know,
I am not promoting that it is haram
nor am I promoting that it is halal.
I'm not promoting promoting either, but I am
trying to establish the way or to to
set certain standards for how we view
Aqeel Sharayel,
you know, because it is important. And maybe
this year, I don't know if it was
a you know, the
abnormal year of arguments and debates about, you
know, the bidda of doing the birth of
Rasool Salam celebration
or the, you know, it is sunnah.
It is recommended, meaning that it there's there's
reward.
And
maybe I maybe I paid more attention to
it than usual, but it seemed to be
really,
like, on the horizon. Of course, even in
this masjid, in the last year, we had
the same thing. In every masjid, you know,
there's, like, every year, the same
situation.
And again, I am not here to to
tell you it is haram. I'm not a
Mufti nor this is Haram. I am not,
that this is not my my role. But
there are certain things that we need to
agree on,
you know. 1, to differentiate
between the Hakam Sharia.
There are certain Hakam Sharia, Islamic rules, divine
rules
that are not subject for of debate.
Then if you debate them, if a person
for example, somebody comes and says alcohol is
not haram.
I don't believe alcohol is haram. I don't
believe. Not that he drinks.
Drinking is haram. He's committing a sin. But
he says, I don't believe
alcohol is haram. Is this person Muslim?
Because this is Qatari, and and no one
of Islam by necessity that this rule is
not subject for debate.
Somebody can come and say
that I don't believe Riba is haram.
Usury is haram.
You know? That person is not a riba
is not a Muslim. He can debate what
constitutes
usury, what constitutes Riba. Is this transaction Riba
or not? That's debatable. No problem. But to
say that,
you know, I don't believe that the the
riba is haram when Allah says
is
absolute.
So there are rules that are absolute in
nature, not subject of debate, not subject for
second opinion, not subject for, you know and
then there are which are the majority,
you know, there are rules that are subject
of, debates. Why?
Because the text said that we received these
rules from,
you know, actually, they are conjunctural in nature.
Meaning what? They are not definitive in meaning.
Sometimes it is not definitive in authenticity.
If we if you remember when we talked
about, you know, a a a report, it
can be a weak report. It can be
a correct an authentic report.
And
the same report, 2 scholars come and one
of them tells you, this is for for
me, it is Hassan. It is a valid
hadith.
The other one says, no. It's.
So one of them, you know, they even
dispute
over a certain reporter, etcetera, or the report
itself, the hadith itself or the aya itself
can have more meaning. They can have more
than one meaning. And if it can have
more than one meaning,
the scholars are going to have difference of
opinion.
And when they have difference of opinion,
there is no opinion
valid the valid opinion,
and there is the wrong opinion.
There is valid opinion according to your convictions,
your
your imam, the the person that you follow.
If because for us, we are all.
We are all people who follow, take the
Islamic rule from scholars. None of us, to
my knowledge, none of us is able to
actually derive the rules on themselves on their
own.
We say, what did the Imam al Shaikhari
say, what the Abu Hanifa said, what the
Imam Malik said, Ahmed said. That that's what
we do. You know? And what the the
scholars from that madam said, what that's how
we learn our team
because we are not able to derive rules
directly.
And the opinion of Abu Hanifa
is not the bad opinion versus
in comparison to Shaikhari or the invalid one.
For Shaikhari, it's invalid. For Abu Hanifa, it
is Shaikhari's opinion that's invalid.
There is no
absolute truth
when it comes to most of the jurisprudence,
most of the rules in Islam.
Okay. So now when we come to something
like this, Mawlid Naboo, the birth of Rasulullah
You know. Is are the evidences that are
involved,
are they absolute
so that you can prohibit
or you can allow?
You know, or is it some matter of
debate? If it's a matter of debate, then
the worst the one who has got the
wrong opinion. What the what happens to him?
He'll be rewarded once.
He got the wrong opinion. This is the
mercy of Allah.
Still the one who got the wrong opinion
because the hadith says, if the one, the
mushdahid, the the the scholar, the alim, the
qabi, the Haqim, anybody who's in a in
a position
to pass judgment,
he reaches the right opinion, he's rewarded twice.
And if he gets the wrong opinion, what
happens? He's rewarded once. He's not thrown in
*.
So don't throw him in *.
And in other words,
respect the opinion because there is a margin
of error.
Imam al Shaikh
used to say
My opinion is valid, but it could be
there, and the opinion of others
is invalid.
My opinion, you know,
my opinion is valid, but it could be
invalid.
And the opinion of others is invalid, but
it could be valid.
Of course.
Because this is best effort thing.
This is the best effort, you know. And
sometimes
and you see this in the shulhadulhadith.
Sometimes the will come and tell you in
the books
of. He will come and give you all
the that are involved, and he will give
you the opinions of who the scholars are.
This scholar, this scholar, and he used this
and he does and then and he says,
but I have no opinion.
Why?
He cannot he cannot, you know, come to
one of them and say, this is what
I think is right. He's just the the
evidence for him is equal,
you know, for him. Somebody else comes and,
no, they're not equal for him. For him,
this is this is what the meaning. Now
who's right?
The point here is that how do we
treat the other opinion?
How we treat the other opinion?
Now we have nicknames,
you know, and slogans that are that that
are or or we hurl insults
for people. This person celebrates more than the
moon. And by the way, again, I'm not
saying it's halal. I'm not saying it's halal.
I'm not a mufti.
You know? And I don't celebrate it. Not
because it is haram. Not because it is
haram. I just don't you know? If in
the case in the sense of, you know,
what making it a special day, etcetera. But
if there is a talk in the masjid,
you always sit in the masjid, we give
a talk. You know, if we if we
remember Ras al Sallallahu alaihi wa sallam, you
know, I mean,
it is
it's it's not
to reject it.
But if you you have the one opinion
that tells you, well, the Sahaba did
not and I'm I'm here presenting just both
opinions.
So that just to tell you that you
have both of both approaches
and see what they are and whatever you're
comfortable with, whatever you are convinced of, whatever
scholar you're following, that that's your business.
So,
they come in there for example, one says,
Rasulullah
sallam says
Whoever
creates, initiates something new in our deal, which
is not part of it, is rejected.
So did the Rasul sallahu alaihi wa sallam
say the birthday of Rasul sallahu alaihi wa
sallam should be celebrated? No. He did not.
You're creating a new thing. So the other
hour the other party comes and says,
no, but you're not paying attention to part
of the hadith. That's not part of it.
Not that there is not that that it
is not part it's not,
something new. It's not it's something you're establishing,
something new that has no evidence in Islam.
You know? So and they will give you
example.
One one example they tell you, that we're
we're Rasulullah Sallallaahu alaihi wa sallam allowed people
to practice something that was not in Islam
initially.
In the when
Rasulullah Sallallaahu alaihi wa sallam was leading salah,
and
when he did the, you know, from the
report, he said
You know? And a man said,
What we know from Rasulullah
prior to this,
can you stop?
But he heard the man say, one of
the Sahaba,
all this extra was not introduced by Rasulullah.
So
after,
what did he say? He said, who who
is that man who said it?
The man got a bit intimidated. He said,
maybe he thought that he did something wrong.
You know? He didn't say he didn't answer.
Yeah. Rasulullah
answered again asked again and asked the 3rd
time. Then the man said, I did, Rasulullah.
So he said, I saw 30 something angels
rushing to write it down.
Okay. But he did not just tell him
that there is reward in this.
He approved also the addition.
He approved the addition of the existing draft
existing draft.
Did he not?
He approved. The Rasul sallallahu alaihi wa sallam
approved him adding something to the draft.
Same thing
We don't know we only know from Rasul
sallahu alaihi wa sallam that he prayed.
Right? But then the new fund, the Sahaba
did not view that as a,
a restricting number, that it is 8. Even
though you have
will tell you that, you know, the person
who prays what rakat is saying. You
know, the did it.
You know? But he will tell you that
they are saying. So you're you're talking about
these did not view it as a binding
number, so they prayed 20. The people of
Iraq, they prayed 49.
The people of Madinah prayed 36 and 3
daily water.
All good. It's all good.
All because they they did not establish a
new event in Islam.
It was only it was what? It was
literally
using something that existed and approved.
And when we talk about the Rasulullah
so this is one of the the other
thing they'll tell you, well, the Sahaba did
not do it.
They did not they they celebrate the birth
of Rasulullah and they loved him the most
and Allah complimented them the most.
Okay? That is true. You know? But
is the lack of action
lack of action this is the point
that I wanna talk about. It's the lack
of action. The absence of action, is it
a legislation?
By consensus of all the, the
fact that the
did not do something
does not mean
that you cannot do it. That's already that's
prohibited. The fact that the Sahaba did not
do something, it does not mean that it's
prohibited.
By consensus, this is Ijma'ah.
There is no there is no disagreement over
this.
The absence of evidence
does not may indicate prohibition.
You know, if Rasul wanted to tell the
man,
okay, I'll look how to reward you, but
don't do it again. You would have told
him if the man did something wrong. So
I'm saying here, it's it's people said, okay.
We are going to strip to what the
did. Okay. That's fine. But somebody else comes
and says, wait. We have done that the
absence the fact that that Sahaba
does not mean.
Yeah. But now now now you're making
the the day. You're making the special day,
you know, and again, the problem is that
which date falls on, but if it is
most the acceptable date or the most acceptable
date by the by the Muslims is the
12th of.
So you're making that special day a day
of.
Because now what do you do in it?
And that's another question.
Actually, most people don't do that. May they
might. And by the way by the way,
I mean, Allah
does well if you're presenting both opinions.
One that will tell you this is the
do it. And then you have the other
one will answer. Did they tell you Allah
is in the Quran?
You know? Let them celebrate
that. You know? Be happy with that. So
you're expressing happiness.
And actually they'll they'll they'll tell you. Rasool
expressed happiness about his own day, his day
of birth.
He was asked about fasting Monday.
He said
Why are you fasting Monday? He was asked
Why are you fasting Monday? Why are you
fasting Monday? Rasulullah
said, I will that's the day I was
born in.
So he treated it differently.
It it goes back and forth.
Furthermore, and then this is just my last,
thing about it.
Or before that, just to emphasize the.
And when you say the absence that Rasulullah
Salam did not do this,
does not, you know, does that mean that
it is Haram?
No.
Because Rasulullah Salam actually, he
himself says in
And that's why the absence of the the
order does not mean prohibition. That that is
a a rule,
of us in Usul Islam that, you know,
so the fact that
does not mean it's.
Then they have another evidence that they use.
They tell you what our says,
So whoever does a initiates a new sunnah
sunnah, by the way, does everybody know what
the word sunnah means?
Not as a term, linguistically.
Wait.
Wait.
So whoever initiates a new way,
Whoever does a a a a a way,
a good a good way, a good pattern
a good pattern. And the and the word
the baby is is closer is is pattern
because they say
a a road that that is which
is sunnah, it means that it is often
traveled in. So it is paid, so to
speak, that you can travel on it easily.
You know? So
now you have a pattern.
Whoever initiate creates a pattern,
that is good.
Okay? He has its reward and the reward
of whoever acts upon it until the day
of judgment
without taking the any of you know, any
reward from the the other people. And whoever
doesn't, you know, a a a
sunnah,
way, a method, a pattern that is
haram, a bad way,
you know, then
he has its sin and with the sin
of whoever acts upon.
Okay. So now is this sunnah hasana or
sunnah sayya? Is this a good hasa good
sunnah, good pattern or bad pattern? What do
we do in in in,
in the birthday of Rasul Hasid? What do
people do? Some people do crazy things.
And that's Haram because not because they, you
know, because they did the Haram things. So
and sometimes,
you know, when my my brother went to
a masjid in in New York City a
long time ago, this is in the nineties,
and they were celebrating the birthday of.
Women were dancing with their hair, you know,
in front of the sheikh.
And,
I mean, literally, weird stuff. But, of course,
when my brother spoke up, you know, he
said, what are you doing? He says, you
know,
they kicked him out of the masjid.
Literally,
they they, they threw him out of the
masjid.
But,
so doing things that are like this, haram,
they are haram in themselves because they are
haram.
They have nothing to do with the day
itself.
But if I did if I say, let's
say that that's that day, I'm going to
give sadaqah for to the poor.
I'm going to read Quran.
You know, I'm going to say Allah Muhammad
a 1000 times, making dua for Rasulullah
that Allah may Allah reward him the best
for what he's done for us.
There is there's no harm in that because
all of these things are already
counted as parts of Islam, reading Quran Kareem,
You
know, all of these things are are haslam.
And that's why when when imam, when Raba
Al Saffar gathered
the people on the,
you know, on.
Okay?
And
he initiated 20 raka'at because at that time,
every person would pray by himself
or 2 2 at a time, 3 at
a time, just scattered Muslims, praying nothing,
basically.
So Omar Ibn Khattab gathered
all of them, and it said, you play
Jamah
behind Ubayb al Kab. Ubayb al Kab was
the best of them in the Qa'un,
Ubayb,
as said.
He is he is the best in their
situation. So he was leading them. And then
when when looked at them, lined up, and,
the praying Jamara, he said,
This is the best innovation.
You know, this is it's a new thing.
It was not there, but he was happy.
He was happy that this is a good
thing. And the Sahaba, all of them, they
were praying. Forget about what they all approved.
They were praying with them. So it it
these things, I mean,
have to be understood like that. So now
if somebody still holds a opinion that it's
haram, okay. Don't do it.
But don't call somebody who is doing it
a person of bidar, a person of innovation,
a person because they do have evidence.
You might not agree with their evidence. It's
okay.
But they do have their evidence. And this
teaches us really about they're not just in
Modi, about everything.
We are not going to agree on, not
all of us follow the same rules,
you know, because we're we're not imitating the
same
the same person. We're not taking our rules
from the same person.
So some of us are Sharpe, some of
us are Khambani, some of us have known
them.
You know, they're just you know, they they
are taking from here and from there, and
that's fine.
But don't blame the one who is taking
another path as long as it is within
the realm of,
the. You know? And so that the people
who are, you know,
So
was praying at all day for a night?
Actually, but this is another issue. No. It's
not in.
He played once in.
He prayed once in JAMA'A because he prayed
once in the Masjid. He used to pray
in the Masjid.
So the the first night he went, he
prayed, one person came and prayed with him.
2nd night, he went out.
More people cleared up. So that's it. He
never returned.
People started praying at home. But now the
issue of the issue of 8 rakat,
the number why why the number changed?
Because the and this is, what the Saudi
family,
Allah
was saying. He's he's a Maliki
scholar from from Morocco.
So he says that, you know, if people
who talk about I'm going to pray 8,
he said, well, okay, but then follow the
proper the the the prophet
properly.
Rasulullah
when he used to pray 8,
you know, they would say he would stand
up and to the point where we would
say he will never sit down.
And when he is in sujood, he will
mix it so long that we think that
he's never come come up.
You know? It's what he used to read
in 1 rakam.
Al Baqarah, Al Imran, and Nisa,
you know, in 1 rakam.
So you want to follow him with 8?
Do what he did,
you know? But if the the reason why
they they they made him 20
is to so that they reduce it and
that's that that they reduce the length of
the rakah so that the people become more
comfortable, you know? And that the same thing
and that's why the majority of the when
they discuss this, they will tell you so
it depends
why the people pray 49 or 36 and
and 3, etcetera.
They tell you it is, proportional
to what? To the length of the raka.
So if you are if you are if
the raka is too long, you you will
find that the the number of the
would
shrink. If the raka is short, you know,
and the word short is relative.
Relative to nowadays. Nowadays, if you frame, you
know, with the people more than a page,
it's too much.
Why?
Because they have to go to work next
day.
Everybody has to go to work. So now
you you and if somebody wants to pray
by themselves,
you can have a for them. You guys
want to go longer, go ahead. But as
the
of, it it should be, you know, suitable
for the people's needs. You know? So you're
not sacrificing the sunnah, but you're not over
overburdening the people. You know?
People have to get up at 5 AM
and and head out to work. So, you
know
yes? I'm gonna give you a chance to
to go ahead. I'm asking Yeah. So I
what what what I'm saying is that
that the difference of opinion here the difference
of opinion should not be a source of
division.
It should be it should be if we
understand the Islamic rules and how they're understood
and what the, you know, how the what
is what is,
definitive, what is contractual,
you know, then we will have much more
tolerance in the way that we deal with
each other. And at worst, the one who
disagrees with me is still rewarded once. That
agrees.
At worst, he's still reporting with this. So
take a reason.
Why why the the bloodshed
and the arguments and the fights and and
the name calling?
Not only that, and I I did not
mention
one thing that that, by the way,
majority of the Mutakherin,
the late scholars,
they were actually saying that it is, it
is it is recommended to do. While you're
talking about the Imam, these are Hadithin. People
Hadith, not just.
You know, even,
you
know,
people who are when you say,
their titles was and the word that that
the word
when you say it's a term in
in the science of hadith,
and they,
it means that he's at least he's memorized
a 100000 hadiths with their chains.
That's a half. So when you say an
Imam,
you
know,
when you just say these people and they
they have the title, imam.
Imam on those days amongst the scholars is
not like us. He's the imam of Salah.
The imam, it means well known
amongst the people of Israel
as well as his piety. So he's talking
about people who are pious, people who are
knowledgeable, etcetera, who endorse these opinions, and that
is I mean, if I if you want
me to go through the list, I can
go through a long list. But,
again, it's a if it's a matter of,
it's okay for somebody to say, I still
disagree.
Okay. That's okay. But, again,
we need to to understand, and this is
that's why
you and I are not going to have
more than
and
more than COT and more these people, the
only accepted their books and accepted their status
and accepted them. You know?
I who I'm sorry. But who am I
to to to say, well, I disagree with
him, and I I am more eager about
Islam and peace in than him. I'm more
fearful of doing innovation than him.
Nonsense.