Shadee Elmasry – Bukhari Class #2 1of1

Shadee Elmasry
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The speakers discuss the importance of practicing hadiths and reciting the Prophet's words in the Islamic culture. They also touch on the meaning of "has been rewarded or Medjool rune" and the dean of Accra's dean of Accra. The speakers emphasize the importance of understanding rules of tradition and training in deep learning. They also discuss the concept of emptiness and avoiding the wrong things, including the importance of not doing the wrong things and preparation for upcoming events.

AI: Summary ©

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			Mala Mala
		
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			Mala Mala Rahim.
		
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			hamdulillah Alameen
		
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			last Sunday or Saturday more barik
		
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			ala Sayidina, Muhammad Nabil,
meanwhile early he was happy he
		
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			was when he was looking at human
behavior you know, Medina
		
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			terracotta Mahajan Vela later kind
of hurry her lazy one healer
		
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			headache from my mouth.
		
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			So hamdu Lillahi Rabbil aalameen.
We're here tonight, despite the
		
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			call.
		
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			It's kind of hard to get out of
the house when it's the school but
		
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			that's very commendable.
		
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			So last week we had begun with the
class and began with the first
		
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			Hadith. No one has the hadith of
Revelation, or the beginning of
		
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			Revelation. How do you say that
and why?
		
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			And we had gotten through some of
it.
		
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			It is the longest Hadith I think
we're going to cover. So that's
		
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			why it might take us to finish up
this week with it tonight in sha
		
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			Allah.
		
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			And just a brief summary.
		
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			We said that the prophets I said
on this particular hadith is
		
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			narrated by our Isha, or other law
and her who actually wasn't there
		
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			at the time wasn't even born yet.
But this is something the Prophet
		
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			SAW said I'm related to her later,
indicating that it's an important
		
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			event, and that it's something
that should be preserved for
		
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			posterity.
		
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			And you'll find many of the
traditions that come through say
		
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			that Aisha, oftentimes
		
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			I've not been narrated by other
other companions, and she had sort
		
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			of like a
		
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			type of access to the Prophet
Muhammad SAW Selim being his wife,
		
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			that many of the other Sahaba may
not have had. So
		
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			this theme and this hadith we see
one, the narrator of the hadith is
		
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			Aisha, and then the main woman in
the hadith is the first wife of
		
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			the Prophet Muhammad Sallallahu
wasallam, is see the Hadiya. And
		
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			this is the first Hadith in the
book that in every genre, chose
		
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			from the Sahel Buhari.
		
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			So I think it's poignant that we
see these two particular women on
		
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			the lawn whom
		
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			without them, we would have not
known how this actually all
		
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			started with Mohammed salah.
		
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			These two pictures are a woman.
And so it's very important that we
		
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			understand that this Islamic
tradition,
		
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			this Deen this reseller, this
mission has been transmitted to us
		
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			by the most biased men and women,
whoever lived
		
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			and so someone wants to embody the
reseller, this particular Sara
		
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			mohammedia.
		
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			Allah saw him helped us a lot was
salam. Then the two should embody
		
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			this piety, this penitence, this
		
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			level of total war and returning
to Allah subhanaw taala.
		
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			sha Allah, Allah may come from
those who exhibit that.
		
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			And we mentioned last week, that
prior to the
		
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			occasion of God Hara, that the
prophets I send them did have what
		
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			we call Yaja salt in Arabic, which
means
		
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			for lack of a better word,
premonitions
		
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			that were indicative that later on
he would become a prophet.
		
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			And of course, he was aware of
them.
		
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			He knew that the rocks and the
inanimate things would give him
		
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			saliva as he walked by. He saw
them ama that followed him the
		
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			cloud that followed him, he worked
with his uncle to Syria, Sham,
		
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			bilenda, Sham, and he was there
when the height on Rohit mentioned
		
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			to him that
		
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			your nephew here exhibits all of
the signs of prophecy, you know,
		
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			hastened quickly back to Makkah.
Otherwise, there might be people
		
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			who might hurt him. So he was
prepping for all of this that was
		
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			happening. So he had some idea.
But as we can see, in his reaction
		
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			to Djibouti, and it, he said, it
was not something that he had
		
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			absolute certainty about at the
time.
		
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			And so like many of the hundreds
that we said the Hanif is the one
		
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			who tried to find the true dean of
Ibrahim Alayhi Salam.
		
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			So I've never seen the Prophet
Cyrus and him being described as
		
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			Hanif because we know that he has
a special status and
		
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			that he is protected from error
and sin and is infallible from
		
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			both before prophecy and
afterwards, but he did do or adopt
		
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			some of the practices that they
did such as this type of
		
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			seclusion. So he did seclude
himself, as we see from the Hadith
		
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			on many occasions from the
		
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			the foolery and the triviality of
Moroccan society at the time,
		
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			which was one of the few
settlements in the whole Arabian
		
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			Peninsula. As we mentioned, last
week, most of the record peninsula
		
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			was nomadic Bedouin tribes who
		
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			were constantly on the move,
because they had to find water
		
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			number one, and had to find the
color or the area where their
		
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			animals could graze. So this
dictated that they had to be
		
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			traveling a lot and moving from
one place to the next. But Morocco
		
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			was different Mecca made its
fortune, by way more or less of
		
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			the annual pilgrimage to hajj and
they were established traders
		
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			going as far as Syria and Yemen,
north and south to trade even with
		
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			other civilizations even not
Arabs.
		
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			So I think we left off
		
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			when
		
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			the archangel Gibreel Allah He
said I'm came to Mohammed sorry,
		
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			Solomon said a Quran,
		
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			read or recite.
		
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			And then he responded back, Matt,
and he caught it, that he is
		
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			unlettered
		
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			that he did not know how to read
or recite. And in those days,
		
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			reading and recitation were more
or less synonymous. And it was
		
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			known that or even being learned
is kind of also a sin synonym for,
		
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			for reading a recitation, when the
Prophet SAW I send them said,
		
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			Salah Kakaako Quran,
		
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			right, the one who should lead the
prayer is Accra aku which means
		
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			the most well read, it didn't
necessarily mean the one who has
		
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			the best recitation of the Quran
as many people might think, but
		
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			rather, the one who is most versed
in understanding the Quran. In
		
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			other words, the most well versed
and understanding the religion to
		
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			begin with, not the one with the
most beautiful recitation, that's
		
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			why the football hat they said the
one who has the most right to lead
		
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			the prayer is the one who has the
best knowledge of the,
		
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			of the legal rulings of the prayer
itself. But in those days, that
		
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			was synonymous with someone who
had an understanding of the Quran
		
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			itself. So there wasn't this kind
of
		
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			divergence between readers and
writers of the Quran. Like today,
		
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			we say how fallen caught it, you
know, say he's a cleric is a
		
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			quarry. Which means that, you
know, he reads the Quran, but he's
		
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			not really highly, or he's not
cheerful, he's not that learned.
		
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			And so, we have many, many people
memorizing the Quran and reciting
		
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			the Quran quite beautifully, which
is,
		
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			which is a good thing, which is a
beautiful thing. But at the same
		
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			time, many of those people don't
really know what they're reciting
		
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			and what what they're actually
saying, and what the meanings that
		
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			that they're saying. And they've
been restored, I think has a hover
		
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			effect where he said that the
Sahaba lived in a time where it
		
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			was
		
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			called either Colorado coffee or
		
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			alcohol.
		
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			That those who are have a well
established understanding of the
		
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			DNR many, and those are just
merely researchers are few. And
		
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			then there will come a time
cathedral Kurata
		
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			where there'll be many researchers
merely reciters and then there'll
		
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			be few folks, there will be few
who actually have a grasp and have
		
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			a strong understanding of what it
is they're reciting.
		
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			And, you know, this has been upon
us for quite some time now. Not to
		
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			take away from people who have
memorized the Quran or recite it
		
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			beautifully that is, that is
		
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			it's much a little bit something
that we have to do and whether one
		
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			reads the Quran with understanding
without understanding they are
		
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			rewarded, or Medjool rune as that
hadith has come, but at the same
		
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			time, the Quran was not meant just
to be recited for purely
		
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			recitation. Yes, we are Madame
bloon btw that what he that we
		
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			take it as a devotional act to it
Stila to recite it, but not merely
		
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			for recitation.
		
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			And even that word Tila, by the
way,
		
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			is specific to
		
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			more or less the Quran we don't
really say hello to Hadith out
		
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			hello to kitab. You say hello to
the Quran. So Tila means reciting
		
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			something wider from memory or
from actual pages of the book. But
		
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			with the
		
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			attention that the actual
recitation of itself is a bad
		
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			is an act of worship.
		
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			Whereas when we say taught to
corrupt, it doesn't just mean
		
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			you've read it, it means you've
read it and you understood it,
		
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			you've imbibed it.
		
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			So you wouldn't say caught up to
kitab.
		
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			You wouldn't say I've read the
book, unless you
		
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			really read the book.
		
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			And Kira had also has this meaning
of not just silent reading by
		
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			herself, that would be closer to
tila. If it was an act of worship,
		
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			or what they call Motala. Utah,
that means that you've looked
		
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			through the book by yourself. I'm
not the you know, people don't
		
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			used to say karate Kitab or other
Kitab unless they've actually read
		
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			it and understood it. And that
means they read it with someone,
		
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			someone who understood it
themselves and then they got that
		
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			understanding. So that means they
were taught the book.
		
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			Right? Like they say, they don't
use it too much here in the in the
		
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			US, but in the UK, they'll say I
read for this degree, I read for
		
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			law or I read for history or which
was something I don't like to say
		
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			that here.
		
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			But in the UK, it has that meaning
like I've read for the thing means
		
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			that I've just kind of sifted
through it like, you know, my
		
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			Facebook status update, but rather
I've I've read it and fully
		
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			imbibed and understood it that
clear. Ah, so once you realize
		
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			that the drivers are selling a
crop, right, it means
		
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			from what you have learned and to
recite, and to read all of those
		
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			meanings come alive.
		
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			And then that's what the prophesy
said themselves, man, no, because
		
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			I am not one who is lettered and
learned in the sense that the
		
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			Prophet SAW Selim understood from
him.
		
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			One may ask the question, well,
obviously didn't Jubilee know that
		
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			the prophesy seven was going to
answer that, or he wasn't being
		
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			able to, to, to give him the
response he was looking for? Of
		
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			course, he did, right, because he
sent from Allah subhanaw taala,
		
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			also Allah to us holding that he
is the messenger of God Jibreel to
		
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			the Messenger of God, Muhammad
Sallallahu sallam, so he knew
		
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			that. So why did he ask?
		
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			Herein lies a very important
point. And we see it also in what
		
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			he did after. So he said, No, no,
because I am not someone who reads
		
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			oversights. And then the Prophet
SAW, he says, I'm said, for
		
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			accidentally forgotten, he had
developed a mini jet.
		
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			So he took me for attend, he
grabbed me. And it also means to
		
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			bring him close to him.
		
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			Until Bella, I mean, that means
until I was exerted in such a way
		
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			that I was, you know, completely
		
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			exhausted
		
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			after he did that.
		
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			And then he asked to get then a
second time, the third time, so
		
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			three times this happened.
		
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			So one question is, why did he ask
if you knew what the answer would
		
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			be? A number two? Let's suppose
you didn't know what the answer
		
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			was B, why did you have to do it a
second. And then the third time
		
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			so I've never done I'm gonna has
an interesting thesis here. He
		
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			says the reason he did that is,
		
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			this is showing us the idea that
we had mentioned as a last point
		
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			last week, the idea of deep and
tarbiyah
		
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			deep topic, similar words. And
then the third T, therapy,
		
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			the therapy and therapy, so that
deep,
		
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			not really very good English
translation for it.
		
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			Because the word
		
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			if you look it up, it means
adequate.
		
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			It can also mean bells letters,
which is like high literary form
		
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			and style. So when someone said,
		
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			you know, I've, I've read data, or
I've studied debit means that I've
		
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			studied sort of the literary
tradition. So I've studied the
		
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			Jaffas and mobile read and what
didn't, I do and wrote and so you
		
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			have some idea of that high
literary tradition. And there used
		
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			to be the person who would train
and pre modern Islamic societies,
		
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			persons who train the,
		
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			the children of the household,
		
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			you know, like you, like sound of
music they call their governess.
		
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			Remember that?
		
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			The government's Don't you have a
governess? Pride and Prejudice to
		
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			write? She asked her, do you have
a governess? She said, Oh, no
		
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			governance.
		
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			So the governance or the debt
		
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			is the person who trains the young
people in the house. Their teacher
		
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			If
		
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			you didn't have like classroom
that's coming, you know, that came
		
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			with Dewey and later on. But
before you had tutors so the tutor
		
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			was often referred to as the
editor,
		
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			the one who would teach the child
or the student at that,
		
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			in other words, to actually
ingrain them and make them
		
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			come out with the good character
and the very human like
		
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			attributes. But it was understood
that that can be cultivated. It's
		
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			a type of cultivation. And it
takes time. And it's done through
		
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			reading through understanding
through understanding the ideas of
		
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			people who came before them.
		
00:15:41 --> 00:15:42
			So to be
		
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			initiated into that whole
understanding of benefiting from
		
00:15:48 --> 00:15:51
			others thoughts, which come in the
form of books, that was the type
		
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			of edit they were referring to. So
someone who has ended up in the
		
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			sort of Arab vernacular today it
means someone who has a little bit
		
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			of class someone who's well
mannered behaved, but that idea of
		
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			well mannered behave comes back
from the idea that one is culture.
		
00:16:07 --> 00:16:13
			One has been cultivated one has
been trained in the fine arts, so
		
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			forth.
		
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			And we mentioned the Hadith, the
promise was said and he said at
		
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			Devaney, ropey fascinator Devi,
that Allah subhanaw taala, he is
		
00:16:22 --> 00:16:25
			the one who was Michael at Dieppe,
he was the one who trained me and
		
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			He gave me the best type of deep
of training or discipline.
		
00:16:34 --> 00:16:37
			And this is a market contrast, in
my opinion to
		
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			kind of the idea behind Islamic
education versus Western
		
00:16:42 --> 00:16:48
			education. If you read the classic
philosophers education in the
		
00:16:48 --> 00:16:52
			Western canon, they talk about
autonomy, and that it's very
		
00:16:52 --> 00:16:56
			important that the child has this
idea of autonomy and autonomy
		
00:16:56 --> 00:17:00
			means they're an autonomous
individual. And they are not
		
00:17:00 --> 00:17:04
			beleaguered or burdened by
tradition of inherited tradition
		
00:17:04 --> 00:17:07
			from their parents or from
whoever, and that they can be
		
00:17:07 --> 00:17:10
			creative thinkers and make
decisions by themselves without
		
00:17:10 --> 00:17:15
			falling back on the tradition of
those who came before them.
		
00:17:17 --> 00:17:22
			Whereas in our paradigm, the whole
idea is Oedipus deep. And many of
		
00:17:22 --> 00:17:25
			our scholars they said, one of the
main issues we have to deal with
		
00:17:25 --> 00:17:30
			the OMA is there's a lack of edip
that we've lost this idea of, of
		
00:17:30 --> 00:17:36
			deep of disciplining, and training
and cultivating.
		
00:17:38 --> 00:17:41
			So to me, there's obviously a
market contrast between the two,
		
00:17:42 --> 00:17:44
			does not mean that Islam says
there's no autonomy doesn't mean
		
00:17:44 --> 00:17:45
			that we say,
		
00:17:46 --> 00:17:49
			you know, it's always fall back on
your traditions, don't think for
		
00:17:49 --> 00:17:54
			yourself, rather, for one to
actually graduate to that level of
		
00:17:54 --> 00:17:58
			critical thinking, there has to be
a basis by which they can embark
		
00:17:58 --> 00:17:58
			first,
		
00:17:59 --> 00:18:03
			much as the great scholar on
sidewalk, he said, Cliff, high
		
00:18:03 --> 00:18:08
			Walker from Mercer, stand where
they stood, and then proceed.
		
00:18:09 --> 00:18:13
			Or when Newton said, I stand on
the shoulder of giants, say
		
00:18:13 --> 00:18:18
			meaning, I mean, do you completely
understand the canons of tradition
		
00:18:18 --> 00:18:23
			that came before you, and then
proceed, but outright dismissal of
		
00:18:23 --> 00:18:27
			all of that, and saying that it's
burdensome and and that it puts
		
00:18:27 --> 00:18:30
			people in a position where they
can't make their decisions or be
		
00:18:30 --> 00:18:33
			critical thinkers, I think that's
something that we'd have to
		
00:18:33 --> 00:18:35
			disagree with, at least from my
point of view.
		
00:18:40 --> 00:18:45
			And our dean is the dean of Accra.
It's the dean of reading and
		
00:18:45 --> 00:18:47
			recitation, understanding and
		
00:18:49 --> 00:18:52
			knowledge. Some definitely a
knowledge based
		
00:18:53 --> 00:18:56
			paradigm. Everything's based upon
knowledge.
		
00:18:58 --> 00:19:04
			So three times that you breathe
it, Saddam was asking the
		
00:19:04 --> 00:19:07
			question, knowing what the answer
would be and of the less having
		
00:19:07 --> 00:19:11
			the same reaction grabbing the
Prophet. So I said them without
		
00:19:11 --> 00:19:15
			any further I mean, just until he
was completely exhausted, this was
		
00:19:15 --> 00:19:20
			a type of deep or therapy and
therapy is a similar word, from
		
00:19:20 --> 00:19:21
			malapa europei.
		
00:19:23 --> 00:19:23
			Which means
		
00:19:26 --> 00:19:29
			comes from the same word as we
will be or rob which means Lord.
		
00:19:34 --> 00:19:39
			And so it means to instill someone
with traits that will kind of make
		
00:19:39 --> 00:19:39
			them
		
00:19:43 --> 00:19:48
			in a sense, someone who has some
of these aspects of who will be
		
00:19:48 --> 00:19:52
			but in a human, in a human sense,
because we say
		
00:19:55 --> 00:19:57
			if we just say love by itself,
then we mean Allah will mean the
		
00:19:57 --> 00:20:00
			Lord but if we have any offer, we
qualify.
		
00:20:00 --> 00:20:03
			Hey, what's something so we can
say Rob will bait Robin Manziel.
		
00:20:04 --> 00:20:07
			So the Lord of the house or the
Lord of the place, then it becomes
		
00:20:07 --> 00:20:11
			it, then it's okay to be to be
human in that sense. So mean
		
00:20:11 --> 00:20:14
			someone who has sort of autonomy
and
		
00:20:16 --> 00:20:17
			sovereignty over a particular
thing.
		
00:20:18 --> 00:20:22
			For human beings, it's unlimited
sets, whatever they have, you
		
00:20:22 --> 00:20:26
			know, the roof of the house or of
the business or whatever it might
		
00:20:26 --> 00:20:29
			be, or last panel data, it's look,
look, look, look means
		
00:20:29 --> 00:20:31
			unqualified, absolute,
		
00:20:32 --> 00:20:37
			means it's qualified. So therapy
is also this meaning of
		
00:20:39 --> 00:20:40
			training discipline.
		
00:20:42 --> 00:20:47
			They also use it for animals,
right? I don't think they use the
		
00:20:47 --> 00:20:51
			word deep for animals. But when
you say, to be, and that can apply
		
00:20:51 --> 00:20:55
			to training a horse, you know, to
ride a horse or to
		
00:20:58 --> 00:21:02
			a hunting dog and things like
this, people used to train animals
		
00:21:02 --> 00:21:06
			for good reasons for a purpose.
Now, we train animals to do circus
		
00:21:06 --> 00:21:10
			tricks, and entertain people,
which has no basis whatsoever. And
		
00:21:11 --> 00:21:15
			in our tradition, we see that
movie Blackfish with the killer
		
00:21:15 --> 00:21:16
			whales, and shows you
		
00:21:17 --> 00:21:19
			the ends that this
		
00:21:20 --> 00:21:25
			these societies will go to, to
entertain ourselves, even at the
		
00:21:25 --> 00:21:29
			detriment of human beings and
animals at the same time.
		
00:21:30 --> 00:21:31
			So the idea of training,
		
00:21:33 --> 00:21:38
			and even the Quran says to only
move on mocha livina, to Alamo. So
		
00:21:38 --> 00:21:41
			the dogs that were trained as
hunting dogs, and you train them
		
00:21:41 --> 00:21:45
			or teach them or they learn,
learned behavior, how to go after
		
00:21:45 --> 00:21:48
			the quarry or the prey, and bring
it back. And it said, if the
		
00:21:48 --> 00:21:53
			hunting dog is trained, when you
strike the acquiree, or the prey,
		
00:21:53 --> 00:21:57
			it will go and bring it back
without eating from it. That's how
		
00:21:57 --> 00:22:00
			it's supposed to be trained.
Without biting into it and killing
		
00:22:00 --> 00:22:02
			it or eating from it.
		
00:22:03 --> 00:22:09
			So this tarbiyah applies both to,
to both human beings and to,
		
00:22:10 --> 00:22:13
			to animals. And then the last one,
we mentioned, therapy,
		
00:22:14 --> 00:22:16
			therapy actually means to ascend.
		
00:22:20 --> 00:22:24
			And so in our understanding of
demon tarbiyah for human beings,
		
00:22:24 --> 00:22:27
			in particular, there's a type of
ascendancy.
		
00:22:29 --> 00:22:32
			So, we think that someone who was
more adept or
		
00:22:35 --> 00:22:38
			or has gone through this type of
training, they started at a
		
00:22:38 --> 00:22:40
			particular point, and then they're
ascending to a higher point.
		
00:22:42 --> 00:22:45
			Not physically, but spiritually.
		
00:22:46 --> 00:22:50
			So spiritually ascendancy is
something you can draw very easily
		
00:22:50 --> 00:22:52
			from, from this hadith.
		
00:22:59 --> 00:23:03
			Okay, so that answers the
question, why he did it? And he
		
00:23:03 --> 00:23:07
			knew the answer, what about three
times? What about three, three is
		
00:23:07 --> 00:23:08
			significant as well.
		
00:23:11 --> 00:23:15
			And the problems are seldom in his
style, even as a teacher.
		
00:23:16 --> 00:23:18
			Oftentimes, you'd mentioned
something three times.
		
00:23:20 --> 00:23:21
			Like when?
		
00:23:23 --> 00:23:27
			Or he would let people ask the
question three times. Someone
		
00:23:27 --> 00:23:31
			asked him about Hajj, according to
Armenia rasool Allah, should we
		
00:23:31 --> 00:23:32
			make Hajj every year?
		
00:23:34 --> 00:23:37
			And he didn't answer him back.
Then he asked a second time he
		
00:23:37 --> 00:23:40
			didn't answer back, yes, a third
time. And after the third time, he
		
00:23:40 --> 00:23:44
			said, No, come to now. That was
how they said yes, then it would
		
00:23:44 --> 00:23:47
			have been something we don't have
to do when you cannot whether to
		
00:23:47 --> 00:23:50
			decode, and it's outside your
ability.
		
00:23:53 --> 00:23:56
			When the man asked him, I will
send you
		
00:23:57 --> 00:23:58
			give me advice.
		
00:24:00 --> 00:24:03
			And the prophets I send them said
letter. And then he said, I'll
		
00:24:03 --> 00:24:07
			send you once again that the third
time is saying that he said, Don't
		
00:24:07 --> 00:24:10
			become angry. So when he said,
give me advice, don't become
		
00:24:10 --> 00:24:13
			angry. And the question was asked
three times in the province, I've
		
00:24:13 --> 00:24:17
			answered three times. So you could
say in the spiritual pedagogy of
		
00:24:17 --> 00:24:20
			the Prophet Muhammad SAW racism or
the his style of teaching, that
		
00:24:20 --> 00:24:24
			three was significant, and it's
significant here. And some of them
		
00:24:24 --> 00:24:30
			said that the first time that you
hear something, it kind of grabs
		
00:24:30 --> 00:24:34
			your attention, but they may not
necessarily penetrate
		
00:24:35 --> 00:24:38
			your understanding. You might have
to say, what was that that you
		
00:24:38 --> 00:24:42
			said? You heard what they said,
but you want to, you want to hear
		
00:24:42 --> 00:24:44
			it again, because you've grabbed
your attention, but you're not
		
00:24:44 --> 00:24:50
			sure exactly what it was or how it
was to be meant. Then the second
		
00:24:50 --> 00:24:50
			time
		
00:24:51 --> 00:24:54
			it's beyond grabbing your
attention the second time you
		
00:24:54 --> 00:24:59
			start to understand what it is.
Now you've understood what it was
		
00:24:59 --> 00:24:59
			then
		
00:25:00 --> 00:25:05
			The third time it's contemplating
what it is not just understanding
		
00:25:05 --> 00:25:07
			but thinking about, well, how do I
apply this? How do I put this in
		
00:25:07 --> 00:25:12
			my life? How do I go about this?
So the three times is significant.
		
00:25:17 --> 00:25:19
			So after the third time he let him
go
		
00:25:22 --> 00:25:26
			for mazzani For call and then he
gave him the first way.
		
00:25:28 --> 00:25:34
			It Bismillah Bica loving Holla
Holla Italian send me a camera or
		
00:25:34 --> 00:25:35
			a Google Chrome
		
00:25:39 --> 00:25:41
			so here, maybe there's another
question, why didn't he just give
		
00:25:41 --> 00:25:43
			him the way from the beginning?
		
00:25:45 --> 00:25:47
			Right, he could have just grabbed
him or said to him,
		
00:25:48 --> 00:25:48
			you know,
		
00:25:50 --> 00:25:55
			like one Djibouti went to Mariam
Alayhis Salam. And he also
		
00:25:55 --> 00:25:59
			appeared in the form of a man just
like this. And then she saw him in
		
00:25:59 --> 00:26:01
			her chamber and didn't know how he
got there. And she said, in the
		
00:26:01 --> 00:26:04
			Olympic gold, Rahmani Quinta
clear, then he said to her
		
00:26:04 --> 00:26:07
			immediately caught up in the mana
Rasulillah, pick, the
		
00:26:09 --> 00:26:15
			lemon Zakia mediately said, I am a
messenger from your Lord. And I'm
		
00:26:15 --> 00:26:18
			here to give you the news of this
baby that you will have this son.
		
00:26:20 --> 00:26:21
			He didn't do that when the Prophet
Muhammad SAW said
		
00:26:23 --> 00:26:29
			he did this three times. And then
he gave him the way. And then he
		
00:26:29 --> 00:26:30
			gave him the first.
		
00:26:32 --> 00:26:37
			There's also a trivia concept in
here at that deep concept in here.
		
00:26:37 --> 00:26:41
			The alumni have talked about it.
And it's a duality that they call
		
00:26:41 --> 00:26:43
			a binary attack LEAH What the *
yeah.
		
00:26:44 --> 00:26:49
			Definitely, I mean, emptying out.
And Tanzania means embodying
		
00:26:49 --> 00:26:49
			bringing in.
		
00:26:54 --> 00:27:00
			So it means does Leah, that hot
lamb yet that might water and
		
00:27:00 --> 00:27:04
			Talia same word, but substitute
the heart for the heart for the
		
00:27:04 --> 00:27:04
			heart.
		
00:27:07 --> 00:27:14
			Definitely comes from Hulu. Same
word, emptiness to empty out to
		
00:27:14 --> 00:27:14
			remove.
		
00:27:19 --> 00:27:20
			And so
		
00:27:24 --> 00:27:28
			this goes back to the sort of the
nature of man of the human being
		
00:27:28 --> 00:27:30
			and that they have a spiritual
side and they have a physical
		
00:27:30 --> 00:27:31
			side.
		
00:27:32 --> 00:27:34
			And part of
		
00:27:36 --> 00:27:39
			becoming more
		
00:27:42 --> 00:27:46
			in tune with your spiritual side,
is not to let your physical side
		
00:27:46 --> 00:27:47
			get in the way of that.
		
00:27:48 --> 00:27:51
			And the physical side can get in
the way of that when it's
		
00:27:51 --> 00:27:56
			satiated, when it's given what it
desires. Whether it be terms of
		
00:27:56 --> 00:28:00
			food, or carnal desires, or even
things that like
		
00:28:01 --> 00:28:08
			leadership and status, prestige,
these are all things that are kind
		
00:28:08 --> 00:28:14
			of slows one one's down, slow one
down or impedes a little bit one
		
00:28:14 --> 00:28:19
			being in contact with a more
spiritual side. And so one can do
		
00:28:19 --> 00:28:23
			all the setup they want, one can
pray all they want. But if they're
		
00:28:23 --> 00:28:28
			doing a lot of haram, same time,
or makuu their prayer is not gonna
		
00:28:28 --> 00:28:31
			really work for them. Nor is there
still a lot of noise there's
		
00:28:31 --> 00:28:34
			again, or is there a hatchet or is
there hunger? So it definitely is
		
00:28:34 --> 00:28:38
			more about what you don't do. So
the Haram side of things,
		
00:28:38 --> 00:28:42
			straining yourself leaving things
not doing things. And the Tallia
		
00:28:43 --> 00:28:48
			is about doing the right things.
So our deen is both. It's not just
		
00:28:48 --> 00:28:51
			about doing the right things. It's
also about avoiding the wrong
		
00:28:51 --> 00:28:51
			things.
		
00:28:53 --> 00:28:56
			And it's generally acknowledged
that avoiding the wrong has a
		
00:28:56 --> 00:28:58
			higher precedence than doing the
right.
		
00:29:00 --> 00:29:02
			Man, a token man who fetched any
boo
		
00:29:04 --> 00:29:08
			Salallahu Salam said the Prophet
said what I have forbidding you to
		
00:29:08 --> 00:29:11
			do avoid it. And he didn't give
any qualification here. He just
		
00:29:11 --> 00:29:12
			said avoid it.
		
00:29:13 --> 00:29:17
			Whereas when he said when I'm off,
to be fair to be he must have
		
00:29:17 --> 00:29:19
			awful but when he talked about
what you're supposed to do, that's
		
00:29:19 --> 00:29:22
			right. He said do as much as you
can.
		
00:29:25 --> 00:29:30
			So it was qualified, second part.
So the Talia, do the right things
		
00:29:30 --> 00:29:34
			was qualified. I'm attacking a
year, which is the emptying out
		
00:29:35 --> 00:29:36
			it's more absolute.
		
00:29:38 --> 00:29:43
			And hence, it takes precedence
over doing the right things. So
		
00:29:43 --> 00:29:46
			the first part here they refer to
as the definitely one the Gibreel
		
00:29:46 --> 00:29:49
			is and took the province by
sediment and grabbed him and
		
00:29:49 --> 00:29:53
			brought his body next to his
wasn't just a physical
		
00:29:54 --> 00:29:58
			interaction. There was a spiritual
one at work to where there was a
		
00:29:58 --> 00:29:59
			destiny. Yeah, there was a
		
00:30:00 --> 00:30:00
			Eating out
		
00:30:02 --> 00:30:05
			that was happening in order to
prepare the prophets I send them
		
00:30:05 --> 00:30:11
			for what was coming next which was
the Talia which was the way which
		
00:30:11 --> 00:30:11
			was the Quran.
		
00:30:13 --> 00:30:16
			People often ask, you know, I read
a lot of Quran but it's not
		
00:30:16 --> 00:30:20
			penetrating me I'm not really like
getting out of it, I get tired of
		
00:30:20 --> 00:30:22
			it, I might get bored. Gotta snap.
		
00:30:23 --> 00:30:29
			Usually the problem is, you are
trying to do that earlier and you
		
00:30:29 --> 00:30:32
			haven't really completed the
tackle yet. You're trying to bring
		
00:30:32 --> 00:30:37
			the sweetness in, but you haven't
removed the bitter.
		
00:30:38 --> 00:30:42
			You haven't taken enough time
emptying out being yourself before
		
00:30:42 --> 00:30:45
			Allah subhanaw taala completely
humble
		
00:30:47 --> 00:30:51
			completely humiliated even before
Allah subhanaw taala before then
		
00:30:51 --> 00:30:54
			you can receive the sweetness of
those meanings because they will
		
00:30:54 --> 00:30:56
			not penetrate an arrogant heart.
		
00:30:58 --> 00:30:58
			Yes.
		
00:31:00 --> 00:31:02
			If it's for clarification is fine
with
		
00:31:04 --> 00:31:05
			that concept.
		
00:31:08 --> 00:31:09
			In this instance,
		
00:31:11 --> 00:31:15
			what is being a deep and is there
a parallel between this in this
		
00:31:15 --> 00:31:15
			chest was a
		
00:31:16 --> 00:31:17
			good question.
		
00:31:18 --> 00:31:21
			Question was, so what is being
emptied out here with the Prophet
		
00:31:21 --> 00:31:25
			SAW Selim Is there a parallel when
early on when he was a child? When
		
00:31:25 --> 00:31:29
			Shaka southern his chest was his
heart was taken? Yes, it's the
		
00:31:29 --> 00:31:31
			same thing. Similar.
		
00:31:34 --> 00:31:37
			What is being emptied out here. As
we said the prophesy seven was
		
00:31:37 --> 00:31:42
			sinless. And he didn't have
lustful desires either in like
		
00:31:42 --> 00:31:48
			other human beings, but remember,
this is an example for the OMA for
		
00:31:48 --> 00:31:50
			the community that's coming later.
		
00:31:51 --> 00:31:54
			In the same Hadith, which we'll go
over in a little bit, hopefully
		
00:31:54 --> 00:31:55
			tonight, we'll get to it.
		
00:31:59 --> 00:32:03
			So the beginning verses of Surah
10 with death here, right with the
		
00:32:03 --> 00:32:04
			America.
		
00:32:08 --> 00:32:10
			Who is that talking to? It's
addressing the prophets, I send
		
00:32:10 --> 00:32:16
			them so purify your clothes, and
the ridges, which are a metaphor
		
00:32:16 --> 00:32:19
			for that the idols leave them
prophesy said I've never worked on
		
00:32:19 --> 00:32:21
			them to begin with. So why is this
verse addressing him in this way?
		
00:32:22 --> 00:32:27
			Same answer, this whole
experience, right?
		
00:32:28 --> 00:32:31
			With the evidence that our issue
is the one who's narrating it, not
		
00:32:31 --> 00:32:34
			someone who was actually there,
who was there at the time or alive
		
00:32:34 --> 00:32:38
			at the time, gives us the idea
that this experience is for the
		
00:32:38 --> 00:32:41
			Ummah, for us, for us to take
lessons in.
		
00:32:46 --> 00:32:50
			And the province I said did have
his own type of directory as well,
		
00:32:50 --> 00:32:54
			he did have his own type of
spiritual ascendancy. But his
		
00:32:54 --> 00:32:57
			starting point is already higher
than what any of us could ever
		
00:32:57 --> 00:33:02
			aspire to. His starting point was
already higher than the highest
		
00:33:02 --> 00:33:07
			point that that any human being
has ever reached, sit Delia,
		
00:33:07 --> 00:33:11
			namely that of Abu Bakr Siddiq, so
acknowledge that the highest for a
		
00:33:11 --> 00:33:16
			human being other than a prophet
was a city Lea to reach the Muslim
		
00:33:16 --> 00:33:19
			the status of Sydney Abu Bakr
Siddiq, which would have still
		
00:33:19 --> 00:33:23
			been lower than this, when he
started here and in the cave of
		
00:33:23 --> 00:33:28
			his solo Goolwa. Right prophesy
prophethood cannot be aspire to
		
00:33:29 --> 00:33:33
			Allah chooses people for that, but
something less than that. So there
		
00:33:33 --> 00:33:38
			is a parallel type of ladder
system, if you will, for people
		
00:33:38 --> 00:33:42
			who are not profits, but it
follows this in,
		
00:33:44 --> 00:33:46
			in concept in meaning if not in
letter.
		
00:33:53 --> 00:33:54
			We have a few minutes right to
Lasha.
		
00:33:59 --> 00:34:04
			So then the wind came after the
Prophet SAW Selim was here, before
		
00:34:04 --> 00:34:09
			he was made ready to receive that,
that revelation.
		
00:34:12 --> 00:34:16
			What's the lesson in that for us?
lesson that for us is that we too
		
00:34:16 --> 00:34:17
			have to be prepared.
		
00:34:19 --> 00:34:21
			Right? Prophesy suddenly says in
		
00:34:22 --> 00:34:26
			the head equivalent of a hat and
then if I had other fatahna, doula
		
00:34:27 --> 00:34:30
			that you will find in your days
there are never hat there are
		
00:34:30 --> 00:34:33
			these spiritual breezes that come
in the form of inspiration.
		
00:34:34 --> 00:34:38
			So avail yourself of those
spiritual reasons as they come.
		
00:34:39 --> 00:34:43
			And the way that one avails
themselves is to be spiritually
		
00:34:43 --> 00:34:47
			prepared to receive them. And the
way to spiritual prayer to receive
		
00:34:47 --> 00:34:50
			them is you do as the prophets
Lawson did here. Remember, he
		
00:34:50 --> 00:34:54
			began with the seclusion and
thought and hot Hara, which was
		
00:34:54 --> 00:34:58
			something he did. It was kind of
initiative he took, he went and he
		
00:34:59 --> 00:34:59
			did
		
00:35:00 --> 00:35:04
			Start sort of detachment, at least
on a physical level to lead to a
		
00:35:04 --> 00:35:08
			spiritual detachment from the from
the dunya. And then Allah ennobled
		
00:35:08 --> 00:35:14
			him and gave him a spiritual,
definitely a stronger one that
		
00:35:14 --> 00:35:17
			came from Allah subhanaw taala
namely in the form of God, coming
		
00:35:17 --> 00:35:21
			to him and grabbing him, which was
not the initiative of the Prophet
		
00:35:21 --> 00:35:26
			Muhammad sorry. So that means for
us if we avail ourselves, we take
		
00:35:26 --> 00:35:30
			the initiative, we take a step
like in the hadith of Cozzi, you
		
00:35:30 --> 00:35:33
			take a step to Allah subhanaw
taala he will come running to you
		
00:35:33 --> 00:35:36
			then there's some of this fireball
that some of this
		
00:35:37 --> 00:35:41
			these spiritual downpours that
have come to people may come to us
		
00:35:41 --> 00:35:42
			I will stop here and shut off of
the prayer
		
00:36:17 --> 00:36:17
			as you
		
00:36:32 --> 00:36:32
			she
		
00:36:34 --> 00:36:34
			was
		
00:36:38 --> 00:36:38
			she
		
00:36:40 --> 00:36:40
			was
		
00:36:44 --> 00:36:44
			hanging out