Muhammad Carr – 01 Introduction Ba Fadl’s The Short Abridgement
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Only Allah in foreign abima alumina was in
Allah, Allah
amalasukita. Praise are due to Allah subhana wa Taala for his
many blessings that He has beside upon us. Allah Subhanallah says in
the Quran, why? Intermediate? You endeavor to count the blessings of
Allah subhana wa taala, you will not be able to do so. The
blessings of Allah subhana wa Taala fall into two broad
categories. The first category, category would be material
blessings, worldly blessings. The second category would be religious
blessings. Of the two, the religious blessings are most
important, are most fundamental. One such religious blessing is the
fact that ALLAH SubhanA wa Taala had afforded you and me the
opportunity to come to a gathering of learning and teaching, wherein
we acquire such knowledge that will guide us to and guide us
along the straight path. We thank Allah subhanaw taala for his
material blessings, for his worldly blessings, and
particularly, we thank Allah subhana wa Taala for his religious
blessings, the opportunity to come to such a gathering of learning
and teaching. May Allah subhana wa Taala accept, as you very well
know, we are going to be dealing with the text titled as Al muqtaw
Al Latif, the short abridgment by ba Fabul. Today's lesson is lesson
number one. Lesson number one is primarily going to be dealing with
the introduction
and also
the introduction of the very book. Let me rephrase that today's
lesson is an introductory lesson is going to cover a brief
biography of baa fawal, and it's also going to cover the
introduction in Arabic. The term is the muqaddimah of the book
itself. Let us quickly go to the biography of bafall bafaul is the
author of the work that we're going to be working through. Who
was bafall? Where was he born? What was his childhood like? Let's
look at those few facts. Be in the last number one, he was born in a
place called Tarim. Then in terms of timeline, we look at two
timelines. One is the Gregorian calendar, and one is the Hijri
calendar. In terms of the Hijri calendar, he was born in the year
850 after Hijrah. And as we said, he was born in a place called
Tarim. He grew up under the key of his father, Abdul Rahman, who was
a person of knowledge. His father, in turn, benefited from his
grandfather was Abu Bakr, as well as Sheik Omar Al mahdar and the
brothers of Sheik Omar Al mehdar. So from a family perspective, he
came from a family of scholars. He first benefited from his father,
who in turn benefited from his grandfather. We have a lineage of
of scholarship. He had also memorized the Quran at a very
early age,
as well as fi text, basic text, as well as text in terms of Arabic.
He had memorized it at a very young age.
His primary teachers in Yemen were Muhammad bin fabil,
as well as Abdullah bin Ahmed ba mahramah. From the letter,
referring to Abdullah bin Ahmed bah mah Rama ba Fabul had
benefited tremendously in terms of his scholarship, in terms of his
student days. How do one describe his studiousness? Call of sahibul
Nur a saifir, the author of the book titled anuru Saif, says the
following regarding buffalo. Ba Fabul da abafit talab, he was
earnest in terms of his acquisition of knowledge. WA AQ
Baal ishti al Hatari, awata ma yaza, and he applied himself. He
engaged in terms of knowledge to such a degree that he was able to
distinguish himself from his peers. And as a result of his hard
work, as a result of his studiousness, what was the
consequence of that? Washita haradikuhu wa baruda Setu, his
fame spread across the.
Land. What Ali mashay Hu redum, both his teachers as well as other
scholars, his peers and other scholars, they heaped praise upon
him. Now, this praise which they heaped upon him, it wasn't
unfounded, the author says. Can abidali kahakekan, he was
deserving of every praise that his teachers, other than his teachers
and his peers, whatever praise they heaped upon him, he was
deserving there of Allah subhanaw taala. Through reading this, there
are number of benefits. One of the benefits, the first benefit that
comes to mind, would be that Hindu Krishna, when we make mention of
the pious, then mercy descends. Number one. Number two is that
their life should be an inspiration from us. If they did
it, if they blazed the trail, all we have to do, basically, is
follow the trail which they blazed. May Allah enable us to do
so. Bafana, not only did he benefit from his family in terms
of scholarship, not only from the local scholars in terms of Yaman,
but he traveled as well. In terms of his travels to Makkah and
Medina. He met with the following teachers in his travels to Makkah,
he took from Kali Burhanuddin, Ibrahim, bila Ali as well as muhib
budn, Muhammad bin Muhammad bin Ahmed Al Tabari. Now, when a
person goes to Makkah, naturally, he will visit Medina as well in
Madina, ba faul, in Ba Fabul travels to Medina. He benefited
from the following teachers as well Muhammad bin Hussain Al
Usmani,
as well as Abul Fattah Al Murari. This was in his travels to Makkah
and Medina. Excuse me.
Furthermore, from the same quote that we had earlier on, and that
is Sahib and Luri safil that contains the biography of Buffalo,
he has the following to say about him. And here we are talking about
some of his saithian characteristics. What does the
author say about him? So, other than him being a student, what
were his qualities? He says, Wakana Ali, man amilan, very
importantly and ALLAH SubhanA enable us to follow in his
footsteps. He was knowledgeable, yes, and his knowledge was
complemented by practice. Now, fauld, an abilan, he was an a
worship of Allah Subhana. Wa taala. Warian, he was cautiously
pious. Zaidan, he was an ascetic. Sharif. Nafzi, he was a noble
person. Kareem and sakhiyan with violin. He was very generous and
giving, like our prophesy. Allahu, Ali wa ali wa Sabi WA. Salam Kathy
ra used to give a lot of charity. Husnari journey, he was also a
very soft person. Saburan, he had this staying sense of
patience. Saburan alata Ali, and anybody who's had experience in
terms of teaching, you require a certain degree of patience, a
patience akin to steadfastness in terms of teaching. So Balfour, not
only was he a good scholar, he was a great teacher. What makes a
great teacher? Here one of those qualities I mentioned,
steadfastnesses in terms of teaching. You may teach a lesson,
but you have to employ a different methodology. You have to employ a
different format, you have to employ a different style. This is
the type of steadfastness, the type of patience, akin to
steadfast, which is required from a teacher. May Allah subhanaw
Grant us of that mutawald, a person may be a great teacher,
great knowledge, great practice, but that must be coupled with a
locus that has certain qualities. And Bafa will had that type of
locus. What locus did you have with the world behind he was
humble, hustle Holly. He had good character. He had a delicate
disposition.
Whilst he had all of these qualities in the face of
injustice, he was a caller towards good and forbid from evil and
Allah subhanaw taala knows knows best. He played a very important
role. I'm looking at the term now husnal. Hus means good. Tawasul
means to connect. In terms of psychology, we find that people
are tiered differently. Some of them are referred to as
connectors. We find that scholars are connectors. Ultimately, who do
they connect? They connect the creation with the Creator. But in
and amongst themselves, they create people from different
tiers. You find that the scholar is in a position whereby he rubs
shoulders with the well to do, and then he rubs shoulders with those
who are not too well to do. But what can he do? He can he connect
the two so the haves can share with the have nots? Husnata was
sulinath talaba was already in this is very important for us to
understand, I think, from the outset. And reading through the
biographies of our scholars, what do we find? We find that, yes,
they had knowledge, and they had the personal practice in terms.
Of the piety and the acts of worship. But together with that,
they were social beings, and how did they fulfill their social
roles in this particular manner? Husnaf Alaba was ready him. They
served as that connectors in order to do what to benefit the students
and benefit others. Kathy Russa, if you hawaijin, muslimin, he was
oftentimes, most times, found doing what striving in order to
fulfill the needs of the Muslims in in general, fakaya. And as a
result of that, he had a certain sanctity about him. And how did
the sanctity come about? Because he demanded no because he was of
service to people, and because of his service to people, he held a
high place, both with the people and both with the leaders of the
of the time. How does one achieve all of this? And we are on the
brink of studying, what do we need to do in order to manage all of
this Subhanallah as I'm reading through the way the author has
actually structured this biography of our father. It is really
unique. Subhanallah talks about his knowledge, talks about his
practice, then talks about his is the locus, in other words, the
qualities in terms of his being that is housing the fact that he's
a is a worshiper, and the fact that he's an erudite scholar. This
is housed in a particular locus which talks about the character
and beyond that, it wasn't only a scholar, a practicing scholar,
where good character, but it benefited himself and he benefited
others. In which particular manner, in this manner, for all of
that to happen, you want to be a scholar. You want to be a
practicing scholar, good character, benefit people. The
prerequisite for that would be the following, what kind of half he
was very particular about his time. La La eurota, Delicia,
element. He would not be seen except teaching. In other words,
he used to use his time constructively. Oh. Motala ATI
could have been or
revising his work alibi, or engaged in acts of worship or the
remembrance of Allah subhana wa taala. And he had, because of his
particular expertise, he was now worthy to fulfill certain
positions. He used to teach at a German in Shah one to Israeli
fatwa, and they he who learn you teach and also used to give,
he was a Judas consult, in other words, giving legal verdicts. May
Allah subhana caused us to benefit tremendously from from the
following, what was his works? We go on to the next slide. What was
his works? His works are listed as as follows. He has quite a number
of works. And may Allah call us to benefit from Al muqaddim Al
hamiyah, muqaddimah al hamiyah al muhtasaru Sari, which is the one
that we are going to be reading. Mansa Kuhl Hajj, a work on Hajj.
Bucha al musafir, a person is traveling. Whilst you're
traveling, there are certain invocations which you should
invocate and sublications. Bar Fadl mentioned that in a separate
three treaties, the Wal and war wa had a tulas are
what the Al Abara Phil fodley, alkaline bill as her talking about
the virtue of waking up in the early hours of the morning.
Dedicated to worshiping ALLAH SubhanA wa taala. He has a book,
Risa al falaq In terms of astronomy. He has an authorship on
recognizing the direction of the Qibla. He has a majmul fatawa, a
collection of legal rulings. He died in Shahab on a Friday after
asr on the fifth
in the year 1917 after hijra, and he was buried in in Shahar. Let's
go to a quick breakdown of today's lesson. So that is the biography
part of our lesson. Daniel Alhamdulillah, we have looked at
the birth, the birthplace, the childhood we had looked at
bafall as a scholar. We've looked at the works that he authored.
We've looked at his death and where he passed away and where he
was buried. We now look to the breakdown of this lesson. This
lesson referring to the introduction. So what are we going
to have? Introduction, the biography of Imam Abdullah bafal
which is done the text al muhtasaril. We discussed it very
briefly, and then the author's introduction, which we're going to
get to immediately be in the last and this, by and large, would
basically serve as the format for our lessons going forward. Allah
subhanallahu Abdullah. So the introduction, starting off, what
does ba follow say? The first thing he says is Bismillah, your
Rahman, your Rahim. So I'm going to read through the text, speed
nila, subhanu wa taala, and I'm going to do a very brief
translation there of I'm going to do a very brief translation there
of Bismillah, rahman, rahim. Basically means I begin in the
name of Allah.
Ism. For those of us who have an Arabic background, we make up, ism
means noun. ISM has as a more technical definition to it. It's
very simple, really, if you look at it, what does it say? Mada, LA,
ALA, musama, that which indicates to a given entity. So for example,
I have my my phone. So I refer to the phone in Arabic as hati hatiif
is a noun which indicates upon a given entity. The given entity is
this corporeal which you see in front of you. That is what an isin
is. It is a word which indicates to something. If you wanted to,
you could loosely translate it as now Madala ala musama, then the
word ism. Where is it taken from? According to the basiliyin, it is
taken from the word sumu. Sumu B means olu to be above so
I have my head here, and above my head I have a hat. So an ism is
referred to an ism because it somehow hovers above that which it
indicates on. So just for practical purpose, to give some
sort of illustration, if this is a phone, and then the name phone, it
indicates to this corporeal as if it's hovering above this and
indicating to it. Perhaps another example, you have a fire and you
have the smoke. The smoke indicates to the fire, and the
smoke hovers above the fire, not in that exact same manner, but
just to facilitate the understanding of something
hovering above another thing indicating to it. And Allah knows
knows best. However, at the same time waheel khufim in Al wasa.
Wasam means to to indicate. And the reason why ism is called an
ism because it indicates to that which it indicates to an Allah
knows best. Don't get bogged down in that. It's very simple. Allah
subhana starts the Quran with Bismillahi, Rahman Rahim. We take
our cue from Allah and we start with Bismillah. Rahman Rahim. The
first word by is in the for, for blessing purposes. We beginning
with what is in the name, the name of Allah. What is Allah? Allah is
an Alam. It is a proper noun, ala that Al wajibil, rudhu, according
to us that it is that proper noun which refers to that necessary
existence, your existence, my existence, those are all possible
existence. But the name Allah refers to a being whose existence
is necessary, Al mustaqah, Jimmy il kamalat, that being that the
word Allah indicates to that being is deserving of all exemplary
qualities. Araf maharif, the most proper noun that we can find in
terms of the Arabic language would be the name Allah. And according
to the majority of scholars, we know that there's a name of Allah
that you invoke that name, then Allah will answer your
supplication. We refer to it as Al Ishmael Adam, the Great Name of
Allah subhanho wa taala, according to the majority of scholars, that
name is the word Allah, So alhamdulillah, by the grace and
mercy of Allah subhanaw taala. In this particular slide, whatever we
covered, we've looked at
the word bismillahir, rahmanir, Rahim. We've analyzed it and
broken it down that it is made up of five words. What are those
words? We tackle the first three now BA, which means
with ISAM, which means name Allah, which refers to the necessary
being al wajibul ulu, referring to Allah subhanahu. And we looked at
certain other dynamics regarding that this look at, let us look.
Let us look at the letter to be Mila, Subhan wa taala. We said
there were five words we will look at the last two now, be the last
what are the last two? Bismillahi, B, B is me, Allah. B is me, Allah,
Bismillah. Bismillah.
So we've covered three. We look at the last two. Bismillahi, AR
Rahman, AR Rahim. So let's look at that quickly between us, Allah, AR
Rahman.
AR Rahman, literally, the word is derived from the root letters Ara
ha and mean AR Rahman means to be merciful. So I think one of the
first things would be to establish the difference between a Rahman on
the one side and a Rahim on the other side. What do we agree upon?
We agree upon the fact that the word AR Rahman and the word a
Rahim are derived from the very same root letters. What are those
root letters? Those root letters are Raha, and mean
rahana, if you wanted to Mercy. So what's the difference between the
words? The difference can be established very easily in Arabic,
they have a rule which says Kathleen.
That the more letters that you find in a word,
the greater meaning they indicate to so the more letters in a word,
the greater meaning the word holds. So now, when we look at the
word AR Rahman, we find that there are five letters. And when we look
at the word a Rahim, we find that there are four letters, meaning
that the word AR Rahman carries more meaning than the word AR
Raheem. So in terms of AR Rahman, our scholars say that AR Rahman is
described as Al Mun bijala In India, the benefactor, the one who
graces you and me with the big blessings and a Rahim would be the
one who bestows upon us the smaller blessings. Or if you
wanted to a Rahman, the bigger blessings, and a Rahim, the the
finer blessings. And Allah subhana wa Taala knows, knows, knows best.
So there we have the first, or rather the five words of which the
basmala comprises, of bismillahir, Rahman, Ibrahim. What is the
meaning of all of this? The meaning is encapsulated in the
following, vimosa habati, ismilla
in the accompaniment of the Name of Allah. And when you think of
Allah, the first qualities of Allah which come to mind are the
qualities of a Rahman and a Rahim. When you think of Allah,
of this majestic being, the first qualities of this majestic being
that come to mind would be the quality of a Rahman and the
quality of a Rahim. U
Ali fukitabi had a Tabar rukan in the accompaniment of the Name of
Allah, who is most merciful, especially merciful ual ifuki
tabi, I write this book of mine, Tabar ruil, taking mercy from the
fact whilst taking blessing from the fact that I'm in the
accompaniment of ALLAH SubhanA wa taala. In the Name of Allah
subhanaw wa taala. We continue
once we've read the basmala, we now look towards the rulings of
the basmala. The rulings of the basmala are five. And this is
maybe something for us to get used to, when we look at any given
issue, one, it has the potential of one of the five rulings of law
applying to it. There are five rulings. So when we look at the
baseball we're going to be applying those same five rulings.
I'm thinking of an extraneous example right now, where I'm at,
it is lunch time,
so I'm going to have lunch shortly. For lunch, I have an
option.
I can either have
chicken
or I can I have fish? And as I mentioned this to you, I'm
thinking it is probably better for me to say that whilst you are
traveling and you're on an airplane,
the A house hostess comes around and gives you an option,
chicken or fish, you have an option. Now, when we look what is
the ruling of chicken and what is the ruling of fish? Is it
necessary for you to take the to take the chicken?
Is it recommended for you to take the chicken?
It is absolutely impermissible for you to take the chicken. Is it
religiously neutral for you to take the chicken?
Is it
reprehensible for you to take the chicken of the five rulings which
we have mentioned, what applies, and it's quite obvious that it is
the one right in the middle, and it is religiously neutral for you
to take either the chicken or the fish.
Likewise, those five rulings has the potential to apply to the
basmala. We looked at the basmala. Is made up of five words. Now
we're looking at the basmala. And now, for example, I would ask you
a question that, if you're in a toilet, and now you feel the
sudden urge that I want to say out loud, Bismillahi, rahman, rahim,
what is the ruling going to be in that particular circumstances
whilst I'm eating, before I'm eating, after I eat, what is the
ruling in relation to the basmala? So the rulings of the basmala are
five we're going to be dealing with that now be in la suma
hanuttala. The first one would be al wjub. There is an instance
where it is compulsory for you to say the basmala, according to the
Shafi School of food. What is that particular instance, kamafi,
kirati, Fatiha, fisola, when you recite the opening chapter, we
have already established that the basmala is a verse of the verses
of the opening chapter.
So if you have to read the Fatiha, it means you necessarily have to
read the basmala as well. So you have a we have an instance where
in the.
Mala is Farb and Allah SWT knows his best.
The polar opposite of it being compulsory would be when it's not
permissible. Is there an instance where it's absolutely not
permissible for you to recite
the basmala
in the Muharram li deity when a person engages in something which
is intrinsically impermissible, like what, for example, like
drinking wine, drinking wine itself is impermissible. Invoking
the basmala at that particular juncture is equally impermissible.
And Allah SWT knows, knows knows best. We continue, we're looking
at the rulings of the basmala and the instances in which the basmala
can either be haram or it can be wajib. We've covered the first
two. The next one we look at bienvela. Submaha is the instance
where it becomes makru,
for example, in the makuulidati, when somebody does something which
is intrinsically reprehensible. And what would that be? For
example, example given here, Akram akumula, may Allah, Ana, you would
be looking at the private organ of one spouse that we will discuss
Inshallah, in terms of our reading. For now we accept it to
be reprehensible. So saying the basmala before that is considered
to be reprehensible.
The next issue would be al ibaha, which refers to something being
religiously neutral. Religiously neutral, it is referred to as
muba. So what is religiously neutral? I come into my room, and
my room is set up in a particular way, but I'd like to shift things
around.
I want to move the bed. I want to move the pedestal. I want to move
some of the furniture. So in moving those goods, Allah SWT or
even prescriptive that it's necessary for you to move or it's
impermissible for you to move. It is something which is religiously
neutral. Allah has left it to you. It's your prerogative. So before
doing something like moving your goods around, changing up your
room, shifting the bed and shifting the furniture, when doing
something religiously neutral, then the ruling of saying
Bismillah in that particular instance is not recommended, but
rather it is muba. It is permissible for you to to do it as
such the last instance. And it is basically where the application,
where we normally apply the term basmala, and that is when you do
something which is recommended. So there's a ruling of there's a
ruling of the basmala,
the four rulings that we've covered already would be when it's
reprehensible, when it's religiously neutral, when it is
compulsory, and when it is completely impermissible. The last
one, there are certain instances where it is recommended for you to
invoke the basmala. What are those instances? Those instances
would be ala kulli AMR in the Berlin,
every matter of importance before you give every matter of
importance. For example, like writing a a book,
writing beneficial books, doing something which is been a
beneficial of importance. Then in that particular instance, it is
recommended for you to to invoke the basmala and Allah SWT knows
knows best. The last part of today's lesson, Biblio Subhana wa
Taala would be reading through the balance of the Arabic introduction
of the short abridgement of Al Musk Abu Latif will highlight one
or two of the benefits there from in terms of the slides, and then
we will leave you up until our next lesson. Vilasha, so let's go
to the last slide very quickly. Wabado, thereafter, fahada,
muhtasar. Un This is a synopsis. This is a short work, a very
important work, in terms of the word muhtasar, if I can get to it
now very quickly. Why do our scholars define a muhtasar? They
say
wa makalala Fu
Sawa un kasurama Anahola, that when we talk about a muhtasar,
a conspectus and abridgement, if you wanted to a synopsis, what is
it in terms of the Arabic language, makalah Thu wording,
which is a little Sawa on kasrama, anaola, whether its meaning is
abundant or not. So when we want to define something as muhtasar,
something as a synopsis, we basically going to do a number
telling we going to count the amount of words. And if the amount
of words are little, irrespective what meaning they indicate to
we're going to say this is referred to as a muhtasar. I mean,
if you look at the books that we're currently engaging, one
could really teach this book for years and years and years, not
because the text is all together long. No, the text is brief, but
it carries a lot of meaning in Allah space. So this work that we
are going to do now that we're in.
Barking on it is a mukhtasar by virtue of the fact that it
contains little words. And in this particular instance, despite the
little words, it has a great amount of meaning. And Allah SWT
knows, knows, knows best. Ben Imam Al Khalili mentions a very
interesting thing. You don't have to do it as such, but it is a nice
thing to know in terms of Islamic scholarship. What does he say? He
says that Al kalamufa,
at what occasion is then expoundment of words, like lengthy
words, long words, when something needs to be explained. Wah Tasa
lyufa, the same words are redesigned into a synopsis form,
into a conspicuous form. For which purpose do you find in order for
it to be memorized? So primarily, text of these were written for the
express purpose of memorizing. We not, may not be able to memorize
it, but by mere virtue of repetition and the easy format and
flowing style of the text be the last we would, in a sense, by
heart, the content, even if we don't by heart, the verbatim word
BarakAllahu spasar. This is a Muslim female Abu DHA in that
which is necessary, the cool, the Muslim human malifati. For every
Muslim to know, Abu is not being
presumptuous in the following manner, that it must be my
conspectors that you memorize which is nice to memorize? No, he
says the information incurred here or in a similar book, like the
book that I presenting to you, such knowledge is the basic
knowledge which is incumbent upon every believer talking about the
Hadith of the Prophet sallallahu alayhi wasalam follow mean
palabul, meaning that acquisition of knowledge, the knowledge that
you require for your day to day activities, such knowledge, is
binding upon a a person. So this particular mukhtasar, this
particular abridgement this concept is, what does it contain?
Female Abu Dali kuli Muslim in that which is necessary for every
Muslim, maharifa to who
to know,
oh my arifa to michli or to know the like there of, if you wanted
to be completely correct in terms of the recitation, it will read,
female Abu Dali kuli muslimin minma arifati, Hema arifatini,
what a person must definitely know or know the like they are. Min
Furu with Tahara and what is the Bucha into cover it is going to
cover the necessary
elements if you wanted to the compulsory acts of purification,
swala and the prayer, etc. Fayajibu, taalu, muata, ali mu it
is necessary to learn it and to teach it. Mimanya, hataa julei,
for those who are in need of such knowledge, may not be Jali wa
Nisa, whether it be from the woman folk or men folk. Was sera Waal
kebab, whether it be the small ones or whether it be the big
ones. In other words, whether they be children or whether they be
adults. Wala Abe, wala haral, whether it be slaves or free
persons, this knowledge is a requirement for all and Sanjay and
Allah SWT knows best. What we're going to look at now in terms of
knowledge, just taking the words of our father and just
regurgitating in a particular man, in other words, restructuring it
in a particular manner. How are we going to restructure it along the
following lines so knowledge
can fall into one of the following categories, that knowledge that we
are talking about, the validity of a person's worship, Nikka and
contacts are dependent on such knowledge. Such knowledge is wajib
Aini. Such knowledge is an individual responsibility upon the
person. Let us go through that again, the validity of a person's
worship,
Nikka and conflicts are dependent on such knowledge. Is an
individual responsibility. You must acquire such knowledge. The
second category, says knowledge that extends beyond that which the
validity of a person's worship, Nika and contacts are dependent on
to the level of fatwa. Such knowledge.
You got the basic knowledge which you require to ensure that your
ritual acts of worship are valid, that your contacts are valid both
your social contracts as well as your commercial contracts. You
have that basic knowledge. You have enough knowledge. What
knowledge is that
knowledge in order that your worships are considered to be
valid,
knowledge with which you are unable to enact social
interactions like a marriage, divorce, etc, and your commercial
interactions in form of buying and selling, hiding and leasing, etc,
you have such knowledge that enables you to do all of that,
the knowledge that goes beyond that,
to the level that you now able to give legal rulings. That knowledge
which goes beyond the basic that is also compulsory, but not an
individual obligation, but it becomes a community obligation.
Him. Not all of us need to pursue that set of knowledge. And Allah
knows best, then knowledge that goes beyond the level of fatawa,
that is basically considered to be recommended knowledge, and Allah
SWT knows best. I think it is clear for many of us, myself
included, that this, this journey that we're going to embark on,
falls query either into the first category or falls into the second
category, May Allah enable us, and May Allah facilitate that we are
able, like we started, on a good footing, that we are able to end
this book on a book good footing, that we bring to mind the
narrations of the Prophet says in namalay Be niya that actions are
judged by its intention initially. And then the Prophet also says in
nama Amala, judge by its endings, may the beginning be a good
beginning, good beginning, and may the end be a a great end. We pray
that Allah facilitates for our reading through the short
abridgment of Baal fadal, BarakAllahu Jamia, and thank you
greatly for the opportunity, and we will see in our next lesson,
Barak Allahu Asmaa, Alikum, warahmatullahi wa taala, or
Barakatu Abu.