Shadee Elmasry – Bukhari Class #8 2of3
AI: Summary ©
The speakers discuss the various types of shift and the importance of deeds in shaping behavior. They also touch on the concept of "has been there for a while" and the importance of deeds in shaping behavior. The speakers stress the importance of finding the best person to ask for and finding the best person to ask for. They also discuss the history of printing and printing media, including the importance of preserving information and the use of the Hadith in reference to the message of peace. Finally, they touch on the use of the Prophet's teachings in various fields, including religion and legal schools.
AI: Summary ©
So we're not talking about logging. On a Sunday, we're
sending all that kind of stuff.
So we were talking about shift our intercession.
And Shiva is not restricted to the afterlife.
There's a type of shift that intercession
even recognized by Islamic law,
which we would probably equate with,
like a guarantor of something. Like if you apply for a loan, and
you don't have good enough credit, meaning someone to cosign,
that's a type of shift. So it's the good reputation or
good reputation of someone else kind of helps you to achieve
something.
And usually, in our in Islamic history, it's often happened time
where there'd be a shift towards. And I think we still do today,
like if, in a court case, we're at sentencing, people are allowed to
speak, right? Whether they're for the person who's going to be
sentenced, or for the the victim, the people who are representing
the person to be sentence, there are a type of shofar interceding,
to say, You know what, he's really a good guy, he slipped up, he
didn't really mean to throw her off the bridge just happened and
shouldn't you know that and then the family of the victim will say
their piece, which will be like a shuffle for the judge to actually
impose a tougher sentence. So that is an society that's accepted that
there will be someone who will you know, that someone on the basis of
someone's reputation when you include references at the bottom
of your CV or resume, or they ask for letters of recommendation,
WhatsApp, so far, right, someone who's respected or well known or
is reputable, and they're saying, you know, this is a good guy,
she's a good person, hire them
so forth or, or even in turn in terms of marriage, someone who
intercedes on behalf of the other if it's not one No, these are all
types of Shuafat.
Yes
you still alive
why not?
Okay. When you ask someone say makes a lot for me. What is that?
Why are you asking that person to remember you? Were you in their
dua to Allah you can ask Allah directly. But this does not negate
the idea that this person because of perhaps they are the type of
person that Allah statue but doubt that there Musa dalla. There's
someone who's Dawa is answered by Allah. Maybe he has a better Silla
connection with Allah Spano than you do. And so when you have this
type of suspicion about someone you say, Oh, please, you know,
make dua for me. Or when people go to Hajj or Umrah Why do we say
make dua for me? Because we believe that those are sacred
places and someone making go out in those places?
Has a good or better opportunity for that to be answered.
No, no, like always, on always on colony is not like almost but
nevertheless, I'm going to ask him, you know, who was at their
very who live later on that the province or some prophesies,
there'll be this person that people not paying much attention
to, but nevertheless, he'll be from amongst LD and so forth. So
they asked him to make that on their behalf. Sidama. So these are
all types of Shafaq. They're all types of type of intercession. And
in fact, during the lifetime of the publicize and, and people
would come to him for this even before he's Naboo even before he
was a prophet, they would seek him out to intercede on behalf of
others. And you can think of reconciliation between two
disputing parties as a type of intercession as well. You have a
question?
Right,
all
right.
That's a good question. And it actually brings me to the next
point. I want to talk about
what you're describing there as a Mattia,
which is when after people are resurrected, right, so you're in
your grave, you're your bones. Allah brings you back. Flesh comes
back.
lungs heart, everything become a body. Once again, even if you were
fish food, still you will be brought back together.
When you are resurrected, then people will congregate in a
particular place somewhere on the earth. Or another opinion is that
the earth will cease to be, and that will be a new creative place
where people will will congregate. This is called Arden mashup, the
place where people congregate. And there's many sort of reciprocal
aspects of how jenama for example, that mimic that give us some
glimpse into what and Masha will be like So on that day, people
will be resurrected come up from their graves, naked nonetheless.
And then they will congregate in an Masha even our Isha said, you
know, to the province. So I said, you know, we're naked in for
everybody, what how how's that going to be, she's like
that the thing is much more intense than that, that you'll be
concerned with, you know who's next to you, and it's not wearing
any clothes, much more intense. And it will be the most intense
experience, one of the most intense experiences that will be
of the events of the afterlife. So when people are in the other than
martial and in fact, it's not like an event like, you know, we've
been here a few hours when, when we get out of here, it could be
years and then a year in the next life is like 1000 that we count in
this life. So we're talking 1000s upon 1000s of yours, Finn Masha,
everyone standing in the burning the sun, the heat, and the Hadith
describe how there will be people who are drenched in sweat some of
them up to their ankles, some of them up to their knees, some up to
their chest, some up to their neck, some of them completely
submerged in their sweat. And this is also an indication of
any foreshadowing of what will be next for them where they will be
in the afterlife. So as people are waiting, and waiting and waiting
and waiting, and it's tour benches, this whole thing that's
going on, out alone in Las Vegas from Inshallah, but then people
will be looking for an intercessor
someone who will provide and no one will care about the other
person. This is one human federal manual. So you won't meet
lobbyists if you have any liquidity shouldn't shut down, you
have knee shutting on your knee, there'll be busy something
completely different and martial law and thinking about anybody
else.
But
then they will go to the various prophets
and the Hadith sort of indicate maybe an order but they'll go to
the various prophets so they'll go to Adam and they say you know look
at the condition we are in intercede for us. He said no, no,
I ate from the tree and I'm not in a position Neff, CFC, even the
prophets will say next enough, see myself myself. Then they'll go to
some of the other prophets like Ibrahim Ali he said, and he will
say no, I
I
I wasn't really untrue. But I told them that the big idol is no data
to the rest of them and never seen FC.
Then to go to New Noah and he will say, Well, I may do it against my
people. How am I gonna intercede for them now? That's enough. So
they go through and the same thing with Moses and Jesus and all the
prophets till they ritual, Mohamed Salah and they say you are
suffered Allah who was a little what have you. You are the purest
from Allah subhanaw taala and he's clearly and his befriended one and
his heavy, his beloved
so when he's asked
he will say Allah, Allah, I am for it.
And Allah, he didn't say enough's enough. See,
he says, Allah Allah I am for and with that. And this is called the
shuffle dogma. The journal so far, intercession, then people and then
will be allowed to be taken into account and they'll be removed
from other than Masha. So it doesn't happen until the prophesy
some action does that intercedes on all of our humanity's behalf,
collectively, all the billions or whatever how many billions of
people have ever lived.
You will make that intercession
and this is called the greatest or the general shift.
So that includes people believed in him people didn't believe in
him. People don't know him people who know him, everyone.
Hence, whole majority Rahmatullah anime he's always sent as a mercy
to all the worlds the universe, even those who opposed him, he's
still a mercy to them, even though they might not realize that at
least on that day.
So, once that happens, then there'll be the taking into
counting people will walk across this era, that thin bridge over
hellfire. And then the ones who are successful, some will pass
like a bolt of lightning, some will pass like the fastest
stallion, some will pass like a mu, some will pass as if they're
walking, some will take years to pass to go across, and some will
slip and get hooked on the hooks of the syrup and be hooked there
for centuries before they can pass and some will completely fall.
So
that's the initial chakra of the Prophet Muhammad SAW Salam, then
there's other types of Shafaq in the next life.
That's why I'm willing to ask who will be the most happy with your
Shiva who who's in the best position. So he's asking you about
a very specific type of chakra. So the other stuff that will include
those who,
who were sinners, and they implore and beseech the prophets, I set
them to intercede on their behalf. And so they receive a type of
Shiva.
Even those who were kuffaar and disbelieved in him, there'll be a
type of shofar even then would have to clean the hypocrites to
lessen their punishment in hellfire, not to be removed, but
to lessen. There'll be those who were destined for Hellfire from
amongst the believers because of their deeds, their bad deeds
outweigh their good deeds, but based upon the shuffle of the
Prophet promissory Selim, they will enter paradise without
punishment. So these are all different types of Shafaq that the
Prophet SAW said him does as well as the other prophets, as we
mentioned, generally for their own people. And then people amongst
the ummah of Mohamed Salah Salem will also be in a position of
Shiva. Now, the question may arise, I think that you had does
that contradict with the idea that, you know, we're going to
accountable for our deeds and how can you know, this guy who was
terrible and he got some intercession and, you know, he
passes the test, and I didn't get the extra credit and, you know,
doesn't look like like all of that. On the one hand, the Quran
says, with the Quran, Jana TobyMac, control Tamil, enter
Paradise, by that which you have done, are the ones with the deeds
that you have brought. And on the other hand, the Hadith that's
clear, when the prophesy said, We're Counsel of a man who will be
brought before the he Sabbioni, to happen, the accounting, and he
will be asked, Would you like to enter paradise with your deeds,
or
by the blessing and one of the blessings that you have? So this
was a man for many, it's about yield, and they had long
lifespans. So now I've been I've been in constant prayer for 600
years that should be, you know, good enough, so he chose his
deeds. So the angels took his deeds on one side of the scale,
and the blessing of one blessing, the blessing, a vision of sight
and the other and it was weighed much heavier than all of his deeds
put together.
And so the angels started to drag him towards hellfire.
And then he he said, Wait, wait, wait, let me enter by Allah's
mercy.
So it was entered into paradise, the Sahaba the companions were
kind of dumbfounded,
gobsmacked. They said, even you jasola Even you like an enter that
way. But by the mercy. He said in any attempt, Medina, Baba rahmati,
except of Allah encompasses me in his encompassing mercy. I'm not
entering by my deeds, either. So the reconciliation between the two
uses in the sacred texts and the sacred texts is that by Allah's
permission,
by Allah's permission, and by His mercy, truly that's how
entrepreneur dies. But when it says with Hello, Janet Habima
Quantum Time balloon, enter paradise with your deeds, then
that's an indication that a sign of Allah's mercy upon you is that
he gave you good deeds to begin with.
Right, Aloha caca, what am I doing? Allah created you and that
what you do? So what you done really, it's not really about you,
even Allah giving you those good deeds to begin with, isn't that
mercy. So truly, you are only entering paradise, by Allah's
mercy, not literally by your good deeds. Right. And some people
they, they want to de emphasize the aspect that the Prophet SAW
Selim or others amongst the Saudi Hina, Alia, sibylline, or shahada
have the ability to intercede and they say no only interested with
your good deeds, as if it's a type of shake, to say that the
intercession of human beings people is you know, that's like
sounds like shift. Well, if you actually believe that your good
deeds
Have any real power on their own to enter into paradise? That's
also Sure.
Right because now you're associating partners that this
deed or deeds will affect the law. Impossible. So we don't even
believe that of these human beings. But the Sunnah has come
very clearly and very strongly that based upon also Allah's
mercy, Allah will allow these people that Allah has shown mercy
upon and amongst the greatest one of them all is the Prophet
Muhammad. So I said that he will intercede on the behalf of others.
So whether he implore in Allah small town to buy by virtue of our
deeds, or by His names, or by the Jaya or the
intercession of the Prophet Muhammad SAW on Sunday,
ultimately, it's only Allah. He's not affected by those things. But
this is more for our benefit, right? Because if we, if we show
reverence and aggrandize, what Allah
what is an indication of reverence to Allah, then the two are the
same. They're Akin, without really believing that any of those things
can actually have an effect on Allah. Allah is unaffected by
our creed, Allah's and perfectible law, you are through fishing, no
matter who you ask. Nothing affects him that way. He is the
effector he is one affects everything. But as a manifestation
of His mercy, He gave us this sort of, to know why he gave us all of
these options and how to know him, how to reach him, and everybody is
different.
Allah has a standard baseline, you know, fast, one month of the year,
pray five times a day, give some zakat, certain percentage of your
extraneous income so forth. That's the baseline but beyond that,
allow open doors for people in different ways. Some people their
door will be fasting, some people will do it will be praying, some
people don't door will be charity, some people their door will be
knowledge, some people there will be love.
So why do we want to constrict that which is why which is vast,
and say only has to be this way? Not if one is not comfortable,
invoking or employing.
You know, the Prophet SAW I said, even in your DUA, when you're
making dua to Allah subhanaw taala, then don't do it.
Slap, slap, obligation, you don't have to do it. But if you think
that by calling upon your deeds as a type of the Westerlo intercessor
for on your behalf is
completely different. It's not the same concept is in effect, so.
So he asked about this. And so there's all these different
categories of Shiva. So he's asking about
hirable, Grider, showing a little bit of his his reputation, his
personality because he wants to know min si then this Misha for
Arctic and he said as other nests. He didn't say us I didn't mean
he said he was happiest of people. Thereby he knows that GFR is going
to happen for people in general, not even just believers or just
Muslims. Everyone will have some some stake in that intercession.
And then on the profit side, some addresses him back he says, Yeah,
Abu Hurayrah. He calls him by his his name or his nickname. You
know, imagine you're talking to the prophesy so many calls you by
your name.
Even that in and of itself. It's a type of etiquette, the province I
sent him had with his Sahaba, you know, he would introduce happiness
to them in this manner. And he would never
or very rarely reproach someone directly.
But when he was talking about something that was a Beshara, like
a good sign, he would say and tell them to their face. I mentioned
the by name. But when he approached someone he didn't take,
he didn't do that what he would do, he would say my bow to call me
if I do not get Okay. What about people who do this and do that,
and he has someone in mind. And the one that he has in mind can
you know see that, but he wouldn't say it directly. Or, for example,
he would tell some of the Sahaba to kind of take care of it on his
behalf. Once a man was wearing something that was dyed with
saffron, which is disliked, or even, you know, different opinions
about it. But he had this, you know, saffron item garment that he
was wearing. And so he told the Sahaba No, go to Sahiba commuter
caddy Sephora, you know if you tell him this to avoid wearing the
yellow thing, he didn't say to his face, and you might say well, big
deal. So what if he did, it's not a big deal. But imagining the
proper size to them, rebuking you or approaching even a little
thing. It would feel like a big deal. So he was aware of this and
he didn't even do that with the Sahaba and so pneumatic rubber
talks about him going out there. You can't imagine I hadn't been if
he would never or rarely would he reproach someone with something
they did not like.
And it was another Hadith for Canada. Yoku.
He wouldn't say no to people.
He didn't say no to people either give them what they asked for. Or
he would give them something better or, you know, please them
in another way if he's unable to fulfill their request, but
outright No, I can't do that. He didn't say things like that.
So he responds this way back to whatever other angle and then he
said something, an additional type of compliment or whatever he said,
I didn't think anyone before you would ask me this name or if you
call him the headstock and a hadith. Or anything I would ask
you about it before this because I know how interested in covetous
you are of the Hadith. So he calls it Hadith. So actually, there are
certain words that are terms that later on developed, but very
clearly, we see here that when we say Hadith, actually, it's
something that prophesy so he himself said, What I say is a
Hadith, right? And Hadith literally means like event
occurrence, or something you said, but when we say Al Hadith, you
know, with the definitive article, then we're generally referring to
the Hadith of the Prophet Muhammad Seisen.
So you might ask, Well, why Abu Hurayrah? Why did he say that him
when there are other Sahaba, who also didn't all the Sahaba want to
listen to the province Christendom, and have will cover
this with Hadith, why particularly Ebola? Why him?
And the thing about Ebola is that he was a young man, when he came
into a slump, he was not there in Makkah. And he only spent about
three or four years towards the end of the province, my sandals
life with him.
But one of the things that is distinctive about him, and he
mentioned this about himself and some of the narrations, he said
that many of the Sahaba were busy in the market and trying to earn a
living and so forth. But I decided to leave all of that. And I wanted
to spend all of my time with the Prophet Muhammad. So I said, so in
terms of
the men around the province, I said the one who had probably the
most access, especially in the last latter part of his life, so I
sent him would have been able with IRA, and diplomatic also is one of
those people because he also was he served the province, our system
for 10 years. And this is the secret behind why are these two
particular men, the ones who have the greatest number of Hadith
attributed to them narrowed by them, because of their access,
right? You don't see a lot of Hadith about Abu Bakr city, you
don't have a lot of them, or even Alma, or ashram, and rarely are
any of the log normal. Yes, because he also was a young man
who had time to spend a lot of time when the Prophet SAW I send
them somewhere in particular, he was from his sofa. And so for the
people of the bench, if you've ever been to the mosque of the
prophesy seven, in Medina, there's a raised area right behind the
MACOM right behind his tomb. So I said, that's there to indicate
that that's where they lived. So they literally lived right in the,
you know, adjacent room, I can't even say house because the relay
rooms, adjacent room to the rooms of the wives of the Prophet
Muhammad Seisen. So as a sofa, were there 24/7 They were there
only to be close to the Prophet Muhammad. So I set them to worship
and to learn from him. And so, you know, they left everything else
for that, just to do that, and have a word it was was probably
the most prominent one of all of those people who, who were there.
So he said, I decided that I only wanted to do this, how do you not
decide to do that, and he just had he decided to spend all the time
or some of the time, you know, trying to make a living and so
forth, then much of the sooner that we know we would not have
access to it, because he was key in that. And Allah subhanaw taala
sacado he's the one who made him, you know, available to be able to
do that, amongst some of the other
some of the other Sahaba.
The
objections,
she, our
friends do they say? He spent only three four years with Prophet
sallallahu neighbourly was salam and you have like 1000s of views
from
so that's
it. Yeah. No, we don't deny that that that that's the case. But
that's not that's an old objection. Even our Angeles said
similar things. Some of them we wanted at sentencing was you
actually we'll put
Soon, they may come up, because we don't actually really know his
first name. But that doesn't mean that we don't know who he was.
Right It was his first name Abdullah was it something else?
Different narrations, but clearly he is referred to here as a What
are your and other Sahaba mentioned him, what are you and
the people transmitted from him from amongst the Debian are so
great a number to the extent that you can't say they all made it up,
maybe made up this person. Impossible. These are just you
know, they tried to plant seed doubt with people
you know
No, no, no, no.
No, I'm married.
Married after those months, I said, Yeah, I don't I didn't.
I didn't read the bio before I came here. So I'd have to look
that up.
I'm sorry, you asked the question.
So
he asked about this man or the ministry of value McLemore and
then the prophets like Selim answered back whoever
says let Illa Allah
call this admin Calvi. So with sincerity from his heart, Ohlman,
Neff, CE, O NFC, or his soul again, this will we'd call also a
shack Minnawi. He wasn't sure did he say heart? Or did he say soul?
And they have similar meanings. So he said one of them.
So here it says when cada right, whoever says
but they say that speech is actually a banner, an indicator of
what's in the heart.
And that means that true speech
will always indicate what's inside.
Which indicates that it's not really what you said, but it only
it's the only way we can know what you actually have going on inside.
So when the other Hadees that say, men will call Allah and Allah
Dahal agenda over says, Leila goes to paradise. Does that mean that
someone who doesn't believe in Larry that law just says it, you
know, we read this, he's gonna go to paradise. If he denied his
whole life, how can we know? So even call us saying means that
it's indicator, a banner of what's in the heart? Right? Nemelka them
often feel sad.
But Qlm the real speech is in the forehead, it's in the heart.
That's just a manifestation of what's already there. And then the
lat last part of the Hadith confirms this. Ha this one, right.
We'll call this means that which is pure.
So when we say last and and tireless, you just say pure honey
means one that doesn't have any
impurities in it
or has been purified. So, the hardest is the one that is impure.
In other words, from any other reason, any other intention, any
other reason why they would say law in the law.
So it means living in a law coming from the heart or from the soul,
same thing.
That means that not just saying it but it becomes part and parcel of
who you are, then this specific shift there will be for those
people who will enter paradise
without any discomfort, this the happiest of those that the proper
size reserves this specific shofar for are those who will enter
manually to a tub whether he said well either
without any type of accounting or punishment or rebuke from Allah,
they will enter paradise based upon that specific shift after
these who are these people. These are only at the end, these are
the, you know, the saints and the people in very high MACOM with a
loss final thought and so the foul the Prophet SAW Selim, which is
just kind of confirms that of who these people actually are.
And that's what I'm what I was looking for. So actually, it also
gives you an idea that when you ask for something when you reach
for something, especially things of the next life or things about
the betterment of your soul, always reach for the best. Right
when we ask Allah someone else for Paradise. We don't say,
you know, I'll take one of the lower tiers, because that's fine.
You know, I don't mind. I'll take
no, we ask we're generating for those we asked the highest
paradise, right? We're not going to let that robot healer you're
not asking a stingy one.
You know, like, what, let me check my thing here. I think all of the
upper tiers are kind of taken up profits, and you know, angels are
gonna be there too. So not much room, maybe we can fit you in. And
so you say, can I just give me a little spot? No, he asked for the
best. You reach for the best if you don't reach us at something
else. But what you try to do is for the best, I want to ask about
the best thing when SLNs who was the one who was the happiest? Why?
Because he wants that. That's what he's looking for. He's thinking
about Omron. akhira is totally unconcerned with the dunya.
Totally unconcerned to the extent he's satisfied sleeping out in the
open on the bench in the mosque, and barely a room to cover him. He
doesn't care as long as he is close to the Prophet Muhammad wa
sallam, he can learn from him, he can embody all of the meanings
that will sprout forth for himself, even for a few years, and
he wants to stay with him for that.
And who are these? These are these are the best people walked on the
face of the earth. Who cares about?
We don't know.
We didn't say that. I said there's different opinions about what his
name might be. Not that we don't know. But we don't we can't
pinpoint and say for certain it's this
one says Abdullah, I think another one was, I can't recall right now,
but different opinions.
I shouldn't say real name. In other words, Abu Hurayrah was a
nickname he was given. Because he used to like to carry kittens and
cats in his sleeve. Or he was always seen with with, with
kittens and cats and things like that. And one says in his sleeve
actually. So he was addressed like this and what's the name except to
identify who the person is? Now what was what we differ about what
was his given birth name from his parents that we say we can't say
with certainty? That's all there are stronger opinions weaker
opinions, I don't recall exactly. Which is which. But I do recall
that there is no like definitive
one one answer for that. So
the next Hadith
like we'll finish with this one.
Also,
kind of is the capstone and understanding the idea of
knowledge.
Here it's talking about being taken away
give me some pointers.
Like, can we save that to the end, the end after everything
I've done
in the last call center crosswalk send me a call in hola hola.
middle element is there and you enter the room in a bad weather in
the middle in the club. The laundromat had to either lamb up
it meant another way I had to either let me up QA Lehman. It
took her the nurse who sent Johanna for Su for FOB lady
Haldeman phorbol Lu Lu.
Samuel abdominal OS said I heard the messenger bots are selling say
Allah does not remove knowledge all at once or by plugging it from
his slaves.
It doesn't say here for in the rewire from His servants or by
plugging it period. Rather, he takes back
knowledge by taking the scholars until he leaves or until no
scholars left remaining.
The people will then take ignorant ones as their leaders they will be
asked and will answer without knowledge. And hence they're
Australian will lead others astray.
This hadith is very pivotal, actually because it gives you an
idea of kind of the Islamic worldview outlook on
life think I mentioned topics about Israel in Princeton for
those who were there about
how we look at history and civilization and how are things
progressing, so to speak. So there's a modern notion that we
inherited from the enlightenment that with technical technological
progress, and you know, things of convenience ever increasing. You
know, people can do, or have a machine do something that people
used to take years to do or days or something and now can be done.
You know, in your little iPhone, you have a computer there that's
more powerful than a computer that will take up a whole room as big
as this in the 50s.
So, obviously things are progressing.
In a sense on that level, and so the Enlightenment thinkers also
theorized that
people will progress to, most morally, ethically, so they'll
have a greater understanding of the world and the way it works.
And thus they'll have a greater understanding of who they are. And
then we'll come to a point where there'll be no more strife and
fighting and wars and all that, and everyone lived happily,
happily ever after.
So, obviously,
that didn't happen. It's not happening many ways. Morally, and
ethically, people are much worse. Now, if we were to do like a
comparison than before. And, to me, this hadith kind of points out
why.
So
Allah doesn't take away knowledge. So what type of knowledge is he
talking about here? Right? Because if we're talking about
quantifiable knowledge, you know, if we're talking about volumes of
books in libraries,
right, how many books does you know the Library of Congress hold?
How many volumes? Millions, right? At least millions and millions.
During the time on promises, and there were no libraries. In fact,
the Quran wasn't written in one volume. It was written on pieces
of animal skin, or palm tree bark wasn't even in one single volume.
So in terms of quantifiable Well, I thought we were call it that
there wasn't much there. So that can't be what this hadith is
talking about, must be talking about something else. So it's
talking about the aim. That is the type that penetrates people and
informs what they believe what they see who they are, how they
act.
That's why knowledge is also referred to as light.
Lane maneuver. Maneuver Allah Hilah. You heard earlier RC Right.
muszaphar when he asked his teacher famous two lines of
poetry, he said to a Theon
so heavily for our shadow Nila Tarkin Massey, let me underline
menor OneNote. Hola, hola, Yoda, RC. I complained to work here
about my bad memorization.
And memory shuffle is bad memorization is that if you had
two pages of a book open like this, you'd have to put his hand
on one side. So we wouldn't memorize both of them at the same
time.
That's his bad. Sunil heads not very good memorization, so I don't
know what we are exactly if
so waqia, which was his teacher, or Shalini, Illa takelma assay. He
said, Leave sins don't sin.
Let me show please ignore him. That's what he told him. Well, let
me maneuver and he taught me that knowledge is light. And this light
that is knowledge does not enter the heart of the sinner.
So we're talking about a type of knowledge and knowledge of God,
you know, in any little rock band,
knowledge of the Divine, this is what is becoming less and less and
less
so he said
he takes back knowledge right? He doesn't remove it takes back. So
yuck Bit ly and Tezza. So Jakob, it means to grab something that
was originally yours, and take and repossess it. That means that this
knowledge, its source is Allah subhanaw taala. Right, he is the
one who gave the Hadith read before right in tandem.
And Allah who who will Mati will Anil Qasim, Allah is the mighty he
is the one who gives and the parasitism is the cost him that I
thought that giving is distributed by way of the Prophet Muhammad
Sarson. But where does it come from that light that nor from
Allah subhanaw taala.
Your footage of him in a Zulu Mati in a new he takes him out from
Google met, right so from darkness is not just one darkness because
anything that is not light, can be multiple variants dark darkness is
and brings them to the light here it's a parable from misguidance or
Bala to hidayah to guidance.
So, this knowledge is something that comes from Allah subhanaw
taala. And it can come one of two ways.
Either like the Hadith read before in the millennium with the Harlem
knowledge is by learning. So Allah chooses amongst his servants,
those who will be instruments for people to learn from.
Allah has knowledge, right? That's why it's important for even in our
paradigm for the teacher
Sure, are teachers to be ones who embody what they teach. In other
words, what they say and what they teach should not be different from
what the who they are. If it is, then they're not really
knowledgeable, you won't really benefit from them.
But they have to be ones who embody what they're saying, in an
annual guitar, no, that's one way. The other way is Allah can give
inspiration, give knowledge give light to people, even without the
intermediary of a teacher. This is also possible, people are very
pious or very sincere, and are longing for that then Allah will
not disappoint them.
So here when he says taking back and Allah Matt, the scholars, he
means those who embody
the new rule the light, and so it was at its brightest, with the
Prophet, Muhammad Soros and them and ever since his death for our
Salam, it has been a constant dim, it's dimming, quite opposite the
notion of progress, right? It's actually getting less and less and
less and less. So it's not talking about quantifiable knowledge.
Right? It's talking about
knowledge, which is light, knowledge, which is practice of
that which one knows and informs one's behavior.
And I think this is not a Hadith of the Prophet, so I sent him but
it goes back to signoff man.
He told the Sahaba or the team that you live in a time
because you don't walk clean. Ilan, Colorado, you live in a time
now where they're the focal hat, those who have true understanding,
or many will call raw. The ones who are you treasure, it literally
means the readers of the reciters. But what what it means is the ones
who are busy preserving
the recitation, so the ones who preserve the Quran, the memorizes
of the Quran, who preserved the text for us, there will be few.
Not that there's not enough of them but in proportion, the folk
are also the Quran at the same time, but there'll be many of
those. This was the time of the sahaba. Many, many peoples of
light that's why the province I send them send us how we can use
Zoom. Via you were you him today today to whichever ones you
follow, you be guided so many of them. Right.
Then he said your karma time yet God comes a man, cathedral, Kura
Kaduna. There'll be come a time when the folklore hat, the ones
who have true enlightened understanding will be very few
cathedral
but the ones who will be busy who can preserve the text will be
many.
We probably have more profiles now of Quran than we ever did. Right?
Small children 789 years old, in the Middle Ages in Pakistan, and
in the Arab world, and in Indonesia, and in Malaysia and in
Africa. They memorize the Quran, and they do it, you know,
relatively easily. In fact, that's one of the I would say one of the
signs of the miraculous nature of the Quran that it's can be
memorized relatively easily. Not many people memorize the Bible
word for word, you know, the Torah or the Psalms of David, but people
memorize the Quran, literally without a single mistake, you
know, cover to cover.
But how many of the people who are common the people who can
understand and approach the words of the Quran and inform us of what
it's actually saying what it means, and how do I apply in my
life? How many of those
and the end of that is
that toffee, rueful, so the letters of the Quran are
preserved.
There have been attempts
for people for where their mistakes were tried to be made in
the
in the Quran, like to introduce mistakes in the text so that
Muslims might go astray. And they've all failed. Even when the
Quran was printed the first time there was back when the printing
press the first Korans Messiah were printed like printing not
written by hand, somewhere, I think in the 1800s. And initially,
many of the automat didn't want it to be printed, because they saw it
as like a new innovation. And ever since the prophets I send them in
as a hobby was always written by hand and always personally
checked. In other words, so when you have almost half it was
authenticated. Right every letter was authenticated. Now printing
you kind of taking that outside of the hands of the scholars and
giving it to a machine. So
They were apprehensive about this, on top of that, to be the word
there was a belief at the time that printing press you did use a
ribbon made from swine. So they did not want the letters of the
Quran to be printed out something that had touched swine. So even
though the the Gutenberg Printing Press was what 1600s, I think
something like that, where the history people hear
their Gutenberg Printing Press the 1600s 1600s, the actual first
books were really printed in the Muslim world, the first one being
the most half until well into the 1800s, mid to late 1800s. So
Europe had printed books way before
the rest of the Muslim world did. And that's, that's one of the
reasons for. So even when this printing press started to happen,
the automat always formed committees by which they would
authenticate, even with the printed book, The printed was half
footprint. If you open any most half today, and look at Go to the
back pages, you will find a page that has a committee of people who
who authenticate it, but it doesn't have that we can't really
say why this is correct, because authentication is not the printed
thing that comes from a printing press, but rather the scholars who
reviewed at least the original copy, now it's all software, but
whatever it was, and then it was printed after that. So Allah has
promised us this, right in the Quran, and we're happy to when we
have sent down the remembrance and we will preserve it. So he chooses
so as to preserve it in a way in a manner that by people by
memorizing by it being in
you know in the hearts of men and women who have memorized it,
but that will continue till the end of time. Whereas here in this
particular saying of us men, I believe will do
or do do. But the meanings there who do the boundaries of what the
Quran is actually trying to tell us are lost, will be lost,
there'll be come a time when these understandings will be lost.
Because the preservation of understanding can't be captured
merely by words and lines in a book. It needs living breathing,
exemplars living, breathing, people who preserve that
enlightened understanding of how it should be approached.
We all read the same Quran today. Right? We don't have any
difference about it. Even other groups like the Shia and the
Ahmadiyya and kind of loans disagree that this is the most
half were agreed on it. And
the Sunni world at least they all read the same Hadith. I don't have
much to say about that either. But yet, we have people were reading
the same thing. And people are coming with completely different
understandings out of it. Almost not just almost the opposite.
They're contradictory. They can't coexist. How can you read the
Quran and the Hadith and and understand from that, that
mass suicide mass bombings killing people sending a bomb in a mosque
on Jomar could be legal, could be anything that the Quran and Sunnah
would be exhorting you to do, how is that possible?
It's not like unless the understanding of
behind these muscles remains there, if it's not there, you
know, people now are reading their, the sacred texts with their
hella,
with their Caprice with their window desire, the end result they
already have in mind. They know what they want to do.
But it's not based upon with the regular Quran and Sunnah. It's
based upon a disease in the heart. So if they want to enact revenge
on someone vengeance, and this is a goal, they will look and find,
and they will see the text in the light that they want to see it.
And so they will read it with a reading that's devoid of mercy.
They'll read every area of the Quran and they won't see the mercy
in it, they only see what they see in themselves. Because when you
read Quran, it's going to be a reflection of who you are, what
you get out of it is a reflection of what's in here. So if there's
disease in here, that's all they're gonna say.
They will turn up he has a very famous line of poetry, he said,
the meaning of which, and whoever is of a sickness will find even
pure water to be bitter.
And if you're sick, it's true, right? If like you have a fever or
cold or something in you, they can put you know the most delicious
meal in front of you, but it will taste terrible because you're not
in a state by which to appreciate that. So what about people who are
diseased
in their hearts, they're not in a state to read the text, then
they'll read it any which way that comes to, you know, to their
machinations, and it won't be reflective of what's really there.
That's why the Quran is can only penetrate the pure hearts.
They won't penetrate a defective heart, one that is spiritually
diseased. And
this also shows that if
the practice of religion
is not done in a way that is enlightened, then religion itself
can be disastrous.
That may sound like a little controversial, but I truly believe
that if it's not practicing the way that it was meant to be, and
understood in a way that was meant to be, then it can be disastrous,
completely disastrous. I personally believe that most of
the rejection of organized religion today is based upon that,
not upon the text themselves, but on the excesses and the
misinformation promoted by people who claim to be a religion. And
nevertheless, they they they lead people astray like the end of the
Hadith, Lulla Lulla, Allah Allah, they are astray. And so what
happens, what's the result? They lead others astray?
Yep.
So I think our time is up. Not quite finished with this hadith.
So we'll continue with
next week. So Allah but
in reference to sister settlements, question about
the hadith is kind of a very long conversation about how all that
happened. But
it kind of ties into what's here, namely, that the preservation of
the hadith is true. In the first 150 years after the hijra, there
was no kind of
formal program to to write down the Hadith, or to compile it in a
way, it didn't happen until the time of vomited, Aziz often
referred to as the fifth righteous Khalifa, that he instituted or
initiated that program. But the Hadith was preserved.
right for us to do in the hearts of the people who had memorized it
much in the same way the Quran was, keep in mind, the Quran
wasn't formalized into one volume during the lifetime of the
prophesy centum either. Right, we don't dispute that. And it was
done first during the time of Abu Bakr, and then that recension of
Abu Bakr was later adopted by Earth man, and it was became sort
of the standard. But despite that written progression, there was
always an oral one.
There was always an oral one. So that hadith, were always preserved
orally, and we don't rely on the written part. The written
narration is kind of just an affirmation of what is already has
been transmitted, orally and memorable, haughty, and Muslim, or
even even a medic. They didn't have big written compilations to
rely upon. They had their Hadith memorized. A memorable thought he
was immutable meaningful Hadith means he had like a million Hadith
memorized. People think like, that's not possible. How's that?
We said, knowledge is light. So if Allah chooses the light to
penetrate one, then it is possible.
And no one actually disputes that no one disputes that will folio
Muslim kind of no one says that they made up the Hadith.
But it's true that it was not formally compiled until that later
date. But we have the consensus of all of those people who ever
lived, that this is authoritative, that yes, some of the Hadith may
similarly contradict one another. But there there's a methodology to
deal with that, right? Because each hadith is capturing capturing
a particular instance of the Prophet analysis animal's life.
That being the case, sometimes, rulings were superseded, sometimes
he did both. Sometimes this is a general principle and this is
specific to a specific group. So these methodologies are all there
for dealing with what seemed to be like contradictions, but in
reality, they are not. And remember, it is dependent upon
human memory, and human precision in communicating that memory. So
like here, we see here, a chairman of Huawei, he wasn't sure to say
multitap or Mukhin
in this hadith doesn't really make a big difference because the
meanings are so similar, but sometimes, in terms of of rulings,
it will make a difference. And so that's why we have this sort of
vastness in you know, the legal schools the four main legal
schools of Abu Hanifa, Imam and Malika Michelle, 500, and 100.
There are many others, but these four are the ones that are kind of
hot. They're the ones who are well preserved and well known and have
been kind of went over, backwards and forwards
And so we rely on them in terms of legal rulings. But part of the
reason why there's difference between them is that some of them
had different methodologies into how they would reconcile between
seemingly contradictory Hadith or Hadith and something else like
Hadith and Quran, or Hadith and
general Sharia principles or Hadith. And, like for my medic,
I'm and in Medina, the the way and custom of the people of the
scholars of Medina. So that's a long, very long discussion that's
discussing the solution. But we should feel confident and not have
any like trouble with the idea that the hadith is necessary and
it's one of our sacred sources.
The other point they raised,
it was already transmitted. There's
the one
myth missing.
It can be faulty or transmission can be provoked the other day like
mentioned an experiment in a group. When you tell a story to
one group and then the
can I give you some advice? Don't waste your time with them.
It's not worth it.
Yes.
What is the
C
stands for?
Line emblazons.
Electrical discount?
And the second question is, is that actually read? And Will my
own backstory difficult? So like what would be a good approach to
trying to go deeper into supplements and things like this,
like, teaching specific approach to like continue to?
The first question, no, it's not only Bukhari and Muslim, the
what's referred to as a quota we sit down, the six books are
considered the six books that are out here, which include Makarios
from eternity, the Buddha would have no measure of necessity,
those six are considered to be not equally sound, but is given the
highest
you know, the highest reputation and then Muslim, but the other
ones are considered also to have sahih Hadith. In addition to
those, there's three other books like The motto of Imam Malik and
the Muslim of Muhammad in Hamburg. And then we started hacking, which
also are considered to contain many, if not all of their Hadith
are rigorously authenticated. And even the ones that are a little
less which are called Hadith Hassan also are considered to be
authoritative, even in legal rulings. So it's not the case
where it's justified and Muslim there, you know, I think there's
been kind of like a recent movement, past century or so kind
of to emphasize that real you know, be careful about Hadith. And
if you follow the wrong Hadith, and so forth, and Hadith
in terms of their applicability and how to reconcile between them,
that's really a job for scholars. It's not for regular layman, it's
not for normal people.
So even what I'm reading for you here, I'm not I'm not I'm taking
for what the argument has said I'm not trying to do anything on my
own because it's not a science for me to do that, that takes someone
who's kind of you know,
a proper scholar who can who can read the Hadith and and understand
its meaning based upon the loudness of language and of the
Quran and, and all that type of thing. So for most people,
there are Hadith collections that were kind of compiled in a way for
people like us to read them, like a writing to know you, and all the
other hand things like this, I would not advise even this book is
kind of towards that direction too. Because it's only a subset so
only 300 Hadith out of, you know, over 2500 Without repeats and
Buhari so
it's not meant to be like, you know, the ones that we read these
concise ones are kind of just to give you an idea, and they're
Hadith that are more often than less they are.
They consist of sort of their own chapter, like each Hadith Can you
can have a whole
you know, series of lectures about it because they are kind of
emblematic of of the Sunnah of the Prophet