Shadee Elmasry – Bukhari Class #9 1of1
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AI: Transcript ©
Anything else?
Is this on?
Yeah. Good to go.
Just make sure it's good.
Good.
Anything else?
So,
it is my intention to start this class
promptly at 6:45
from,
so we're a bit late today but I
I do intend to stick to that,
so,
but you obviously aren't the people who need
to be told that, but anyway.
Because we go on time to everything else.
Right? If it was like a ball game,
cinema, theater,
not only we get there on time, we
get there before it even starts. Right? Because
we don't wanna miss even the trailers or
the,
you know.
So, anyway.
Yeah, I guess that's more important.
So now you put me in a bad
mood.
I have to get out of it.
So we're up to the 15th hadith I
believe.
So, ibn Abun Malaika narrates that Aisha,
the wife of the prophet would not hear
about anything except that she would persist
upon the matter until she
knew it.
Prophet
Sallallahu Alaihi Salam said, whoever is taken to
account
will be,
I wouldn't say tortured, maybe punished, tortured.
Aisha said, didn't Allah say
and this is according to Ayah,
that the pious will be taken to account
lightly.
She said, the prophet said that refers simply
to when his deeds are presented, whoever faces
a discussion about his deeds will be tortured.
So, as you can see, I think this
is the last,
second to last Hadith that Imam Abu Ghari
in at least in the Muqtasir we have
here included in
Kitabilein
or dealing with knowledge.
And, in this hadith,
we have some of the etiquettes of
seeking knowledge
taught to us by
Sayyida Aisha and
so
it's mentioned here
and this is Qawl ur Rahi ibn Abi
Mulaikha
that she would not hear anything except that
she would
puraja,
she would
insist upon
being clear about the meaning of something if
it was unclear to her and this is
Sayida'isha So,
the idea of
more of a discourse in learning than sort
of a one way
lecture
is something that was very much alive during
the time of
the Prophet Muhammad SAW. And so,
Aisha is a good example of that, Radhiallahu
Anha.
And, as we said before,
the saying of the Ulema,
that the very shy person or the arrogant
person
will not
capture knowledge, will not become knowledgeable.
The arrogant person because they don't think they
need to learn to begin with so they
don't bother to learn.
And then the shy person,
they don't bother to ask
even though they want to learn.
So in matters of knowledge, it's important
not to be shy
and it's almost cliche
but, you know, when we say there's no
such thing as a stupid question,
well, there is
but generally speaking,
if someone's trying to get at the meaning
of something there's a particular even etiquette and
adab of how to go about doing that.
So people can ask questions for many reasons.
People can ask questions
to show that they know something, they're not
really looking for the answer, that's common too.
So you bring up something, you know, to
show off this, you know, some kind of,
you know, obscure
idea or concept and then you bring it
up in a form of a question to
show to the other people, look, see I,
you know, I read this and you did
it and KEDA and so forth.
That type of person is not gonna learn,
they're actually in the Mustekber,
the arrogant category because they're not really asking
a question to learn, they're asking question to
show off.
Sometimes a questioner will ask a question to
embarrass
the person being asked the question
or to show that they don't know something
or to get them to say that I
don't know
as if saying I don't know is is
an embarrassment when it's not.
Half of knowledge is saying I don't know.
So it's not an embarrassment, it's not a
way of humiliating someone to get them to
admit something they don't know because that's actually
half of knowledge is be able to to
admit that you don't know something.
But, here in the case of Aisha, she
shows us the adab of how to go
about doing it.
So, she was well versed in the Quran.
She was one of the Kibara Sahaba, one
of the greatest companions
both in, Hadith narration and in understanding of
the Hadith.
During her time you could think that she
had her own Madhab,
she had her own particular methodology or Usul
in how to
interpret,
the Hadith and the Quranic texts.
Much in the same way that you can
say Ibn Mas'arud had a Madhab and,
Abdul Abdu'l Abdu'l Umar had a Madhab.
So, kibara Sahaba,
especially some of the younger ones who extended
well into the time of Retebia'in
by Aisha even though
she was married to the Prophet SAW, she
was one of the younger Sahaba and that
might be one of the reasons, the wisdoms
behind
why she got married in early age to
the Prophet Muhammad
gave her access to his household and access
to many of his
hadith that are particular to his household that
no one else would have been privy to,
not even someone like Anna Sabneumatic, who was
his servant for a long time.
And also she lived well into,
well after the Prophet SAW. So she had
many
narrators study with her. She had many of
the Tabi'een, the generation that came after the
Prophet SAW. SAW. SAW. SAW or the companions
studying with her like this particular one, Ibn
Abi Malaika, who was one of her students.
And, you know, they would go to her
and they would study with her and though
she may be behind a curtain, as was
the Qur'anic injunction, nevertheless
there was an exchange back and forth obviously
and
this, Thebe knew well enough
about,
let's say, the intellectual personality of Aisha that
he would make the comment,
she would not hear something except that she
would
ask about it until she knew
what it meant.
And for him to make a statement like
that means he had to have some idea
about what she was like in
the Majalis or in her even
personal time with, the Prophet Muhammad
And she even had, you know, one of
the Hadith in Muwatta that is narrated,
I can't remember the name of the Sahabi,
one of the young Sahaba,
he came and he asked some question about,
you know, purification after
sexual relations or something of that sort and
he was young, he was obviously not married
yet or anything.
So, she said to him,
Foleng, you're like the rooster who just copies
everyone who hears what or the chicken that
hears whatever or the rooster Adik who hears
what the other roosters say and just says
like them.
So, it was kind of taking him to
account asking a question that he doesn't really
know
the circumstances, the ramifications of but she kind
of, you know, chided him a little bit.
So it shows you that she was someone
who
was kind of a go to person in
terms of,
issues of knowledge and she was a Fatiha,
she was a 'alima.
People wanted her to
to,
to study and I would I would venture
to say that
they
very much realized that there are certain things
they can only get from Sayida'isha, they couldn't
get from other
Sahaba.
So Sayida'isha had
knowledge and hadith of things that even the
other Sahaba didn't have
and,
if you if you read her Hadith and
the things that she narrates
that comes,
that comes to bear,
allahu ala'ala.
So, here she's asking about,
the Hissab
and the Hissab
is the taking into account, it's one of
the matters
of the afterlife
and it's generally acknowledged to happen
right after the Masha
which would be when people are resurrected
on the Day of Judgment and they are
brought back
from,
from death,
either they are,
those original parts are recreated a lot, you
know, this is called,
So, the Iyada,
just like you had a first creation, the
i'ada is bringing it back together or if
it's a new creation, you know, the Ottoman
are different about what which one of those,
but whatever the case may be,
wherever
you're buried, wherever you are that you will
be given life again, the body will once
again be related with the soul
and you will,
you will live.
And then, when people are
resurrected and brought to the Machar which is
not something really on this earth because the
earth will be destroyed,
but a newly created place for that specific
purpose,
then at that point,
the sun will be there recreated,
beating down
very brightly upon people and then they will
be sweating and I think we mentioned last
week, some people will have sweat to their
knees, others to their necks, some will be
submerged,
so forth. This is called an Mashar,
when a Hash when people are brought together.
We said that the Hajj is kind of,
a microcosm of that especially the Day of
Arafa
when people are standing in the beating sun
upon them,
looking to their Lord. So, this is a
similar situation that will happen
in in the afterlife.
Then,
when all of them seek for intercession from
all of the prophets as we mentioned last
week, then finally the Prophet Muhammad Sallallahu Alaihi
Wasallam will be the one to intercede for
them, so that the Hissab may begin.
And the Hissab is taking into account and
there will be a mizan
which is a scale
and the general principle when we're interpreting things
of the next life that we take them
as literal in as much
as we're allowed to do that, in as
much as it makes sense. So, when we
say the Misan, the scale it will be
a literal scale, how it actually looks like,
its size, no one knows that for sure,
but it will be a scale by which
people's deeds will be weight,
good deeds and bad deeds. So that is
the Hisaab.
So when the Quran mentions Faso fiyuhasabu Hisaab
and Yasira,
right? That's meant, Uti Akitabu biaminihi, the one
who takes his book or his Hiseb
from his right side,
then you'll have Hiseb
Yasser. So Aisha obviously was well acquainted
brought into,
account
or discussion about his Hissab will be tortured.
So, she wanted to reconcile the 2. How
is it Hissab Yaseer,
a facilitated or easy Hiseb,
at the same time the prophet
mentioned that whoever is taken into Hiseb,
then he will have a
chastisement or will be punished.
So,
notice how she asked the question. So, she
gives sort of a full
kind of accounting of where her understanding is.
You know, she said, I understand she mentions
the eya,
she mentions
the understanding that she has based upon what
she knew from the Prophet and then
she's showing that I'm not I don't understand
how to reconcile
the 2
and that is kind of part of the
edib or the etiquette
of presenting a
question.
So you, you know,
the answer that you get to a question
will be only as good as the way
you present the question, oftentimes.
This is particularly true when we talk about,
fatwa, for example, or legal ruling.
When you're asking a question to a Mufti,
someone is qualified
to give you,
an opinion, a legal opinion about a particular
situation
that you may be in.
And in that, they say that,
Al Istiftah Nus al Fatwa. Istiftah is a
big part of the fatwa.
So, Istiftah means
posing the question.
That is
probably
the most important aspect of
the Fatwa itself because the answer that you
receive
will be dependent upon how you pose the
question.
And so, with Istiftah,
it means presenting all of the relevant details
as is pertinent for the mufti to answer
the question.
If you leave things out, right, if you
don't give up a particular
clear
understanding of the circumstances to the person you're
asking, then they may answer you erroneously.
That does not absolve you of your responsibility.
Right? And the prophet
he even mentioned this about himself,
he said, laalakobadum
alhanfi,
herjatihimimbat.
Some of you might be more eloquent in
what they present their case,
like when they present a case to the
Prophet they want him to
rule, you know, there's a dispute, disputation,
you know, they want some they want the
Prophet to rule in in,
and for the just side.
So he said, so may some of you
might be more eloquent in the way they
present their case. However, if I rule in
their favor that does not absolve them of
responsibility before Allah Subhanahu Wa Ta'ala because if
they left something out purposefully
knowing that it might change the outcome of
the ruling
then,
they're still responsible.
And that's what they mean by the other
Hadith,
or saying, Istfti Khalba when Istiftaqenet
when Iftaqenness,
Ask your heart even if people give you
a fatwa
because you know inside if you were really
honest and truthful in the way you presented
it or if you weren't.
So the Sahaba, you know, they were like
that.
They or at least, gibbon of Sahaba, the
major senior companions like Sira'isha,
she presented
the whole thing even when it's asking about
particular
Tafsir or reconciliation
of,
the meaning of this verse
in comparison to the Hadith.
And also, she she demonstrates to us
that
it is possible
for if it's possible for her, it's possible
for the rest of us too
that we can read something
even a verse or 2 verses or 3
or verse on Hadith and we might feel
like there's a contradiction,
right?
And, the Adab is not to call it
that
because ultimately, we believe there's no contradictions between
what the prophet says in the Hadith or
what the Quran says
or between one verse and another verse in
the Quran or between one hadith and another
hadith or hadith and Quran,
that's our belief.
So, when we find something that seems
like a contradiction and she didn't call it
that,
right? She just posed the question,
right? Because
to believe that there is a contradiction
that's kufr,
If you really believe
that, right, that there's somehow a mistake was
made,
you know, if you think a mistake was
made in the Quran had a Kufr and
if you think a mistake was made in
the Hadith,
may not be outright Kufr if it's a
Hadith ahad,
if it's a hadith that doesn't have the
same veracity as the Ayyas of Quran but
nevertheless it's a big problem.
So,
she posed that question, it shows us that
it takes ailm, it takes knowledge to be
able to have a holistic
understanding
of Quran and Hadith and all of it
together. It's a system,
it can't be taken piecemeal,
you can't take a piece here and a
piece there.
The Quran rebukes people like that, Atum minu
bbadat kitabutakfuruna
bibbal.
You believe in some of the book and
you don't believe in the other part. So
those people who kind of
emphasize certain verses or certain ahadith
that serve their particular purpose and ignore
the rest,
you can't.
Then, you'll have an erroneous ruling,
you have an erroneous understanding.
If you are seeing the reading the Quran
or the Hadith of this the scripture or
the Aham or the books
of the Deen
with,
you know,
tinted glasses
because you're not straight up here and you're
not straight over here in your heart, then
you'll see things in it that are not
there
And this is what happens, when people are
reading it with a particular agenda in mind
then,
you know, the
the logicians or some of the psychologists have
this thing called confirmation bias.
Confirmation bias is when you are you have
a particular idea and you believe it
and then anything that seems to support
your bias,
you take it as
evidence for your particular opinion.
But you're not trying to find out what
it's really saying. If it smells like it's,
you know, it supports what I'm saying then
let's go with it. And then, you won't
listen to anything else.
That's a malady of the heart before it's
a malady of the intellect.
The ability, you know, not to give or
the lack of the ability
to be able to be Mun Sif which
means to be
impartial,
even with yourself.
To realize that you yourself
are biased,
and to have an idea that everyone has
biases, we all do,
but the difference between
the one who who is kind of in
tune to his
bias and the one who is not is
the one that is in tune to it
can recognize it when it might come up
and is ever vigilant
that a bias might be,
affecting his or her,
reading of a particular
scenario or circumstance or situation.
So the pious people always thinking, wait wait,
maybe,
I don't like that group of people because
I have something in my heart, I'm biased
about them. I don't want that to be
that case.
I just like what they're doing, but I
don't wanna let that get to the point
where now I wrong them because I have
a particular bias
and this is very important and few people
do that. Few people go to the level
of introspection and say,
you know, let me on the side of
caution with myself
but with others I give them a benefit
of the doubt.
That's Islamic etiquette.
I don't give myself the benefit of the
doubt, I don't give my ego
the benefit of the doubt. My ego is
always Muttahm,
it's oh, I always accuse it because it
tries to trick me.
Whereas, other people
you draw for them 70 excuses, right? As
the Hadith says, 70 is not really 70,
it means
draw as many as you need so that
you have a good opinion of whoever that
you might be
accusatory
with. But with yourself,
don't make it, don't make any excuses for
it, always think that, you know, it's trying
to lead me astray.
So, Aisha here Radi Law Anha,
she poses this question.
So, what did the Prophet tell her?
He said, in the Madvek Al Arud.
So, the Arud is different, the presentation
than the actual what we call Hizab and,
we talked a little this about, I think
we talked about Shafa'a
intercession but
there will be people who will not be
taking, will not have a Hizab
per se.
In other
words, there'll be people who there'll be a
out of the presentation with Allah Subhanahu Wa
Ta'ala where he sees your sins
and then he forgives you for them, but
no one else does.
This is called setr,
covering.
So, it will appear to everyone else
like that, oh, wow, that guy's a wedi,
he didn't have any sins because everyone sees
what everyone was doing,
But, for the ones that Allah Subhanahu Wa
Ta'ala chooses,
he will cover their sins and so it
would appear to everyone else
that,
you know, that person didn't have any sins
in his life or her life when that's
not really the case.
So, that's Elharat, the presentation.
That's the Hissab Yaseer,
that is the easy Hissab because there is
a Hissab but it's between you and Allah
only,
no one else is privy to it.
The one that people get privy to and
there's a munatasha,
a discussion where Allah will say to you,
why did you do this or how did
this happen? That is adab, that's tortuous.
So, that's the one who says he said
is not Yasir, that's the one who is
the true
accounting and when the prophet said, woman noochashefirhisafakadrazib
whoever is taken into account,
and a discussion ensues
regarding their deeds in
the previous life, then that's the one who
is being tortured, who's being punished, who's being
chastised.
But, there are many groups who will not
have to go through that.
There will be,
the ones that the Prophet intercedes for,
they'll be the ones that
their good deeds equal their bad deeds and
Allah forgives them of their bad ones, they'll
be the ones that other people might intercede
on their behalf, they'll be the ones who
avoid the Kaba'ir,
who avoid the major sins and so their
minor sins are forgiven like the Quran mentions,
If you avoid the major sins then we
will
pardon and forgive the minor sins and then
we'll put you in a Mudkhal and Karima,
a most honorable and noble
place which is
paradise. Wazakkur Allah.
So, all of these groups will be pardoned
or will be will appear to everyone else
that there was no Hiseb,
that it was covered.
And in one of the traditions it says
that
if you cover
the sin or the mistake of your brother
in this life then Allah will cover yours
in the next.
So, there's a direct connection between
you having that kind of,
beautiful virtue
of not, what's called the tebbuoyani,
not kind of looking for other people's mistakes,
looking for the deficiencies and shortcomings,
everyone has that but to be more concerned
with with your own.
And,
were it not for Satsulullahil Jameel, were it
not for Allah covering our shortcomings,
rest assured no one would wanna know you,
right? If people have had access to the
things that you think about, the thoughts that
come to your head throughout the day or
the night and so forth and they saw
that, they would wanna know you, they wouldn't
remain with you. But Allah
sees all of that
and nevertheless,
he pardons, he forgives,
he,
gives you other opportunities.
No human being can do that, the best
human being will will not stay with you
if they were privy to all of that.
So,
some of the attributes of Allah Subhanahu Wa
Ta'ala
are there for tahakkuk, for us to
realize within ourselves. So, one of them would
be covering other people's mistakes,
looking past
other people's mistakes,
right? Allahu al Afu, he's one of his
attributes or names is that he forgives, he
pardons
but he also tells us in the Quran,
and to pardon others to be clement
in your dealings with them is closer to
Taqwa.
So closer to Taqwa, closer to
knowing Allah Subhanahu Wa Ta'ala.
So,
that means our our,
our stance in this life is we we
look past
people's mistakes and slip ups and you know,
thing that you know, assume it was taken
out of context
that means also that people who bring you
other people's mistakes and deficiencies,
shortcomings,
right, that should be avoided as well. Because
it's if you participate in the whole discourse
to begin with, you may not be the
person who talks about it, but if you
like the person who likes to hear about
it,
right? Then, that's that's a disease of the
heart as well And don't think that you've
absolved yourself because you don't disseminate it, you
don't talk about it, all you do you
like to listen about it. And it's one
of the ugliest parts of human nature of
the ego is to hear about other people's
misfortunes and,
shortcomings.
You know, when you're driving on the
highway or something and there's an accident, why
does everybody, like, look?
Because we have a natural
kind of inclination to
to see other people's misfortune because on your
part you say, well, Alhamdulillah, it wasn't me
and it kind of elevates you in a
sense when you know that it was someone
else and not yourself.
But taking
pride
or finding comfort in the misfortune of others,
it's actually an attribute of wicked people
and in Arabic they call that Shamata.
Shamata til Adah which means you take pride
even the misfortune of your enemies
which is not even something
the Muslims don't have that, they're not supposed
to have that. Even in the ones who
oppose us, we should not take pride in
whatever misfortune that befels them.
Unfortunately,
we do it with other Muslims. Muslims we
don't like, something bad happens to them, we're
kind of happy about it. We don't admit
it but in our
heart, we feel like a little bit relief,
a little bit, you know,
yeah, well that, you know, that person he
was bad anyway, so good thing that happened
to him. We say that inside even though
we don't say it
outwardly.
So,
just a couple of last points, here we
the word Hiseb,
we saw that it had 2 different connotations
depending upon the context.
So, that means the nature of text itself,
the nature of language
is that it is complex and it's subject
to the particular context
of the the text itself.
So,
the people I described before who read it
with an agenda, they read it with pretext.
Pretext means, you already have an idea formed
in your head of what you want it
to mean and the only thing that will
come apparent to you is the thing in
your head that you want it to mean.
But if you look at it impartially
and read it within the context of the
text, then that means you take a holistic
understanding and appreciate,
well, how does this relate to everything else,
to the bigger picture
of what this is actually
meaning?
So, for example, people take the verses like
in Surat Hitova
that are
particularly apt for
for Kufar, for non Muslims, disbelievers,
not for Muslims and then apply it to
Muslims
that's an idea to me of pretext.
You take it, you remove it from the
context of which it was revealed, of which
it was meant
to support your agenda of making Takfir
of other Muslims
and this has happened
throughout our history, unfortunately.
And then, just the last
point the edab or etiquette of asking a
question is so that you may learn not
so that you may
pose a question so as to challenge the
the person, the teacher or the one that
you're asking a question to and to make
a sort of denial of what they're saying
is true.
And, true impartiality means that if there is
kind of a discourse between 2 people,
each one of them is trying to get
to the truth and they readily
accept that the other person might be right
and they're wrong.
Imam al Shafi'i Rahimahullah who was known as
one of the,
you know, Huja, he was a proof of
Islam, you know, one of the signs of
the, I think, the the veracity and validity
of this Deen, of this way of life.
He said that I didn't have a discourse
with someone in discussion except that I would
hope that the truth would bear on their
tongue and not on mine.
Didn't make a difference to him. The important
thing is that they get to a conclusion
that is,
truthful and and each can benefit. So, it
doesn't matter if I say it or he
says it or the important thing is that
it comes out. Well, for most of us,
it's not quite the case. We wanna win.
We wanna, you know, arm ourselves with
some knowledge so the next time someone,
you know,
rubs their feet too close to me in
prayer and pushes me and stuff I got,
you know, I got some ammunition to
kind of put them down so forth. That
that's not the attitude that we should have.
We should have an attitude that, you know,
we're looking for the truth and I even
it's probably easier for me that you're right
and I'd be wrong
because maybe you can't accept being wrong. So,
I hope that you're right actually.
So, the next hadith,
wow, 3725.
Mugler is 731 or something like that. Is
that right?
I think it's something like that. I think
about 5 minutes.
What is fighting for Allah's sake?
1 of us fights out of anger
and another for pride.
And, Khamiyat then is more than pride it's
more like,
it's anger fueled with pride.
Like it's a nafsani thing. Hamiyat al Jehilyah
is
that the period of Jahiliyah where they lived
and it was more of emotional reaction and
responses to feeling slighted, to feeling that you
didn't get something you're entitled to. Someone transgressed
against you so then your response would be,
not commensurate with the transgression, go over.
That's hamiyyah, you know. They kill one of
us, we're not gonna just kill one of
them, we're gonna kill 10 of them.
So, he's describing how they used to do
it in Jahiliyyah and the man here is
an Arabi. He was someone who was not
from at Medina, but he had come from
a surrounding
area,
a nomad and this is this was a
lifestyle for them, this type of,
killing.
So,
he raised his head, Yani the prophet and
said whoever fights,
there's a part here that wasn't translated.
So, when he raised his head, then Nawawi
says, Abu Musa, he did not raise his
head except
that the person who
was
asking was standing up.
This is important part we're gonna talk about
but it was unfortunately not translated here.
So then, after he did that, he said,
whoever fights so that Allah as the word
is the highest
that is fighting for
Allah's sake.
Let me just check what time line it
is. I don't want to start something in
them.
732.
Yeah. We'll go 3, 4 minutes.
So
Abu Musa al Ashari was one of the
big Qibana Sahaba senior companions
and this
man, he didn't even name him by name,
he said, afrojul, the man, which means he
wasn't actually one of the more well known
companions otherwise, you would have mentioned him by
name.
But, nevertheless,
the man came and he asked this question
even in the presence
of senior companions like Abu Musa and perhaps
Omar and Abu Bakr and others.
So, again, this was included in the chapter
about knowledge and Mahmud Bukhari puts in the
chapter about knowledge, Kitay Belayin, to show you
the Hadith prior to this about our 'isha
that
not being shy but also approaching the question
with the proper,
etiquette, proper selul,
one posing the question.
Here, it's showing us that
it doesn't matter the perceived
status of the person asking the question, they
have every right
to ask a question even when there are
people in the, you know, in the majlis
or in the,
in the gathering who may be,
you know, like the senior students or almost
scholars themselves maybe, you know, we should leave
the question asking to them.
So that it's telling us that don't feel
shy about that,
that one should
pose a question when a question comes about
and that we sort of have this egalitarian
approach
in Islam where
we don't really have
relative ranks in terms of
who should have access to knowledge
or to scholars.
Just takes a look sometimes.
So,
he posed the question, what were Alabi?
And the Alab were kind of
not a stereotype but even the Quran mentions
some of these things about them that they
weren't very cultured people in term I shouldn't
say that. They weren't people who were accustomed
to some of the etiquettes of city life.
So you find a hadith that mentioned how
the Arabi or the Dezir Bedouin
would,
you know, approach
the prophets sometimes
and call them by his name
or they would walk into the Masjid and
either, you know,
spit something sometimes even urinating.
The Hadith had mentioned that, the Arabi walked
in,
urinated, thought it was a urinal, not a
Masjid
because one of the things about Bedouins is
that they don't really have a particular area
place set out where they do their business
kind of wherever they can find.
So, in his culture, his understanding, that wasn't
he wasn't trying to defile the mosque,
right? That wasn't his intention, but that's what
he knew. That's why the Prophet when the
Sahaba became angry
when they saw that, he said, stop, leave
him alone.
Right? And then they they cleaned it up
afterwards. And when the person that left spidul,
the prophet sallallahu alaihi wasallam cleaned it up
with his own hand because he understood
the intention behind those people wasn't to defile,
wasn't to mock, wasn't to ridicule
but
he's understanding the particular
cultural understanding that they have
which is something I think it's lost on
many people today, you know, especially when we
have a place like,
America or where it's kind of a melting
pot of different cultures and an age of
globalism,
you're gonna have variant
understandings of what people think is appropriate and
what's not appropriate.
So, don't jump the gun and think,
you know,
you're you're judging someone's intention without actually
allowing for the idea that, you know, maybe
where they come from that's okay. Maybe they
do things differently there,
you know.
I was in
Starbucks the other day and asked for a
flat white and she looked at me like
I'm from Mars.
A flat white is something you get in
Europe or in, you know, the Middle East.
I I I didn't recall that that's not
what it's called here.
But then, you know, people call things different
things, people do things different ways.
Flat white's type of coffee that it's kind
of steamed milk plus a little
espresso shot and then I don't know what
you call it here, but I don't know.
It's good. It's kind of native to Australia,
New Zealand, but it came into Europe too.
But mohim.
So everyone has, you know, a particular thing
that they're coming from, and we should be
very
cautious about stereotyping,
you know, and saying,
you know, these people are like that or
this ethnicity does this and that group does
this, you know, don't expect much from this
group and so forth
because,
if you continue to stereotype, you may not
be allowing for,
you know, a particular variation
from that even if the stereotype has some
aspects
of truth to it.
And one of the things Oramat said is
that
if a particular group or ethnicity or let's
say inhabitants of a city are known
for a particular vice
and then you find someone from that group
who doesn't embody that vice but rather embodies
the opposite of the virtue,
then that's a sign that that's a that's
a pious person, that that's
an exceptional person.
So for example, if
the inhabitants of
Monmouth Junction
are known to be,
very stingy,
not charitable people, don't like giving their money
away,
I'm not saying that's true, I'm just making
an example. But then we find someone from
Monmouth Junction who went and built a masjid
al by themselves.
That would be an indication that this person
was able to break
the particular culture of Mulu that they're in,
the habits of those people. Right? Because it's
one thing to break your own habits, that's
difficult.
But when it's reinforced by the society or
culture around you and it's a vice, it's
not a good thing but you're able to
overcome that barrier nonetheless,
then that's indication of a person who's really
worked on themselves
or Allah has chosen them.
So,
I think it's time for the prayer, we'll
stop here and we'll continue Insha'Allah after Rizdina.