Suhaib Webb – Riyad alSalihin (Part Three) The Chapter on Sincerity
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I will praise
Allah Send peace and blessings upon
our beloved messenger, Muhammad, sallallahu alaihi wa sallam,
upon his family, his companions,
and those who follow them until the end
of time.
Before I get started, I just wanna say
thank you to,
everybody here in, Dollar Hajjra for making sure,
like,
everything's working, even the Somali tea.
So now we're
talking.
But may Allah bless you. Communities are made
up of volunteers.
So I wanna encourage you if you have
an opportunity,
when the masjid is looking for volunteers,
you know, to step up and to contribute,
that's a sign of Ikhlas.
Right? Say to Isa, even though he has
this great prophet
and messenger,
he still sought helpers.
And the Allah says to Saydna Muhammad
We helped you with divine assistance, and we
helped you with the believers.
And this is a sign also of a
student of knowledge. His
or her sincerity
is to sometimes be
out of the spotlight.
That's why a shaykh
He said that the path of Dua
is 2 paths.
The first is the path of being like
a teacher,
speaker,
Khatib,
Instagram influencer now,
TikTok,
however it rolls, which is fine.
But he said,
Like, you know, to to be in that
path is very crowded.
Because there's fame that comes with it. There's
an immediate sort
of value.
He said, as for the second way,
it's like serving people,
doing the little things.
Right?
Volunteering for example, in the masjid.
That's not gonna get you a lot of
likes. Right?
But
he said that's like the way of Dawah.
That's the way of the prophets. Alayhi Musa'lam.
So I say to Aisha,
when they ask her about the prophet sallallahu
alaihi wa sallam,
She said,
One of the students of Imam al Bukhari,
he said after
the class in hadith,
I saw him picking up like
trash in the masjid.
So
it's very important to, like,
couple the
public exhibitionists
with access to these.
And one of those is like being a
volunteer,
and helping people.
It's okay. Thank you. That there's no need
to be
apologize or anything, man. Don't worry about it.
You're doing your best.
It's like beyond our control. I'm not I
don't
I don't get upset about these kind of
things.
So
And we talked about it last week. The
word bab means a door, but I heard
from one of my teachers, masha'Allah,
that also the word bab
is used when you enter someone's
home. So he used to say to me
that the word bab, which is translated as
chapter, right,
contains all of the etiquettes of the student
and the teacher.
The student is the guest,
the teacher is the host.
So, like, when we go to someone's house,
how do we present ourselves?
And when we we welcome a guest, how
do we welcome a guest?
As the prophet sallallahu alaihi wa sallam has
said from this hadith of
Whoever believes in Allah in the last day
should be generous and welcoming to his or
her guest.
So he said, for mashaikh and imams,
you know, don't be harsh on people, man.
These are difficult times.
People are experiencing a lot of trauma. And
you
add COVID to
that, you add the economic challenges that
these last few years have brought in people's
lives.
You know,
they're looking for
hadith, right?
Be merciful to others, Allah will be merciful
to you.
Also the word Bab
indicates, as we said before,
and I heard this from
doctor Amro,
Ambro. So the word so
the word also is from the hadith.
Right? So the word reminds us of so
the student and the teacher are sincere.
The knowledge is like a secret
between Allah
and the student.
Allah and the student.
So,
he says,
The word
ikhlas means to be pure.
To purify something.
I heard from Sheikh Abdul Hamoud from Ib
Yemen. He's one of my teachers.
Right? You purify something from filth. But imam
says something beautiful about why we have to
constantly make sure that we're trying to be
sincere. It's not a one time thing. It's
not like I achieve achieve sincerity, and then
I'm good for the rest of my life.
I have to like battle
always. Sufyan al Thawri,
he said, like, there's nothing more difficult than
sincerity because every time I thought I I
got it, I lost it.
So Imam Aragabal Asfahani, and his he has
a great dictionary that he wrote
about the Quran.
And he says that
this word
comes from a word which means you purify
something,
but then
still
it can have some shortcomings.
Like it's not permanent. It's not a permanent
sanitation. It's not a permanent form of purity.
Something that we always have to work on.
And he says that
is to make everything for Allah
To make Allah Subhanahu Wa Ta'ala exclusive for
worship.
How do we achieve Ikhlas?
The first is we achieve
to our ideas
about Allah. We learn.
You know, you must know what
entails.
So the first is learning.
That's
why the writer of Lisan Al Arab,
he said that it's called
The has everything we need to know
about
After I know Allah subhanahu wa ta'ala,
then that's going to inspire me to worship
him.
That's why it's all to that yet.
I did not create
jinn and human beings except to worship me.
To know me. So Ibadah here according to
Ibna Abbas
means to know, to learn. Because learning is
going to help me understand who I'm worshiping.
And when I understand
who I'm worshiping,
then I will, insha Allah, have sincerity.
The more that we
know Allah correctly,
the more
our sincerity will
be present, inshallah.
The third is
So after ideas,
is my sincerity in what I do.
Allah says about the hypocrites, they pray, but
they pray to be seen of people. And
that's why in this current culture,
where everything's shared immediately, everything's
put for likes and attention,
This is a very dangerous time, man, for
for for a lack of sincerity.
Is it for the gram?
Right? Am I doing it for the gram
or for Allah Subhanahu Wa Ta'ala?
Allah
says,
Say, I was commanded. I'm I'm ordered to
worship Allah sincerely.
You see the one who
denies the hereafter?
What does Allah say
about them?
That
they pray
negligent. So we want to be careful,
especially in this age,
where there are attempts to frame the dunya
as the and the as the dunya.
So not only does studying about Allah
So I know Allah's
that causes me
to know who I'm worshiping.
And then secondly, to study
and learn about the hereafter.
To remind myself,
That's why Allah Subhanahu Wa Ta'ala says,
That's why it's very it's almost impossible to
find a page of the Quran where Allah
subhanahu wa ta'ala is not mentioned, and the
hereafter is not mentioned.
To center us.
And that's why I ask myself and everyone
here
to examine your space on social media.
Something
But something religious.
Make sure it's for Allah.
And that means
you're gonna speak the truth.
Regardless of how many likes you get,
regardless of how many people unfollow you,
So
And then there's Ikhlas
related to
our
how we feel.
Allah says, we're gonna test you with good
and bad.
As a fitna. The word fitna actually means,
to burn.
To to burn something to purify it like
gold and silver. The hadith of Sayidina
This hadith is a good hadith. Said Na'ari
said that a person is going to be
tested
like gold and silver are burned.
And this is actually one of the keys
to Ikhlas.
How do I interact with?
The prophet
said, know that if a whole nation came
together
to benefit you, they could not benefit you,
unless Allah gave them permission. If a whole
nation came together to harm you,
they would never be able to harm you.
Except what Allah has prescribed.
Al Khadah. Sheikh Ahmed Al Dardir,
in Al Khareid, he says
Everything happens by the decree of Allah
Never can you can't escape it.
Whether it's good or bad.
If Allah Subhanahu Wa Ta'ala chose
to allow us to be afflicted with difficulty,
nobody can remove
And this is where Muslims have a problem,
out of all the issues of iman. That's
why the prophet sallallahu alaihi wasallam in the
hadith of saintly Jibril, he mentioned the verb
twice.
He said to believe in Allah, his angels,
his books, his messengers, the last day, and
to believe.
He didn't have to do that. He didn't
have to mention the verb again. But he
mentions the verb again because that's where most
people will have a problem.
And that's one of the keys of the
to know that whatever has befallen me is
not because Allah hates me, I ain't that
special.
And then whatever goodby follows me, it doesn't
necessarily indicate I'm everything's fine.
All that is salt on the food.
What matters
is to stay with Allah.
Wherever I am,
Allah is with you wherever you are.
So I should not this is not a
a commodified relationship.
This is not the stock exchange. This is
not the Nasdaq. This is not Bitcoin.
So if things are going good,
Allah loves me. Maybe not.
Allah said, we will give them what they
want,
but in a way that they don't understand.
They are going to be tested by the
good they were given.
And when they forgot, Allah says, what we
sent down, we gave them everything they wanted.
So we have to be careful that we
do not
subtly
apply
capitalism
and the ideology of capitalism
to
It's the opposite.
So is not based on that.
It doesn't matter. Good or bad.
Doesn't matter the situation. It's not easy.
Of course, that's not easy.
And this is one of the keys to
Ikhlas.
That's why Allah Subhanahu Wa Ta'ala says,
That in cattle, there's a sign for you.
Two verses in Quran.
We provide you drink
that comes from their stomach.
Allah says between
the feces and the blood,
and the cow
came pure milk.
The same word. One of my teachers, Masha'Allah,
used to say,
SubhanAllah.
That's the believer. In this life, they walk
between feces and blood.
Sometimes it's bad, sometimes it's good. In blood,
there's life. In feces, there's death.
Hey. The good and bad times.
And if he or she is resilient
with bad,
and thankful with good, they come out what?
Listen. They came out like pure milk.
Pure milk. Thank you so much, Mel. God
bless you. You guys are too kind,
man. You know, I'm getting spoiled. May Allah
all of you.
But I don't I don't need all
that. Just just learn.
Learn and ask good questions. But thank you,
Akhi.
What comes out of it? Pure milk,
Which is not only pure for itself,
And those around it will benefit because there's
lessons we share from trauma.
There's lessons we trail we share from failure.
There's lessons we share from success. I asked
Sheikh Ahmadiyai from Senegal,
how did how did you how did you
memorize the Quran?
How did you memorize the Quran like that?
And as Sheikh Ahmed Diyai,
he said,
because I forgot it well.
Because I forgot it well.
Because I forgot it right. Meaning, when I
forgot it, I was motivated
to
to not forget it.
So the Muslim
is able to
sort
of translate or transfer
failure into success
into success.
Baraklalafiq.
So the Muslim
is able to translate those difficult times,
into success.
Through those difficulties, we achieve
that purity.
So he said to the Imam Anawi, he
says, The
section on
and making our present. And here, the language
of imam and Nawawi
is very delicate.
This form of the verb
implies you have the ability to do it.
That Allah has given you the nia to
do it. Of course, the action,
You didn't throw it Allah through it.
But Allah has given us the ability to
choose.
We showed you 2 ways. Good or bad.
It's up to you.
People know what's right and wrong.
So sheikhi
says,
the word,
if you're Arab, you know, you got parents.
You said it a 1000000 times.
If you're married,
You know this word. I'm present.
Is the same form as Islam because we
have the ability to choose Islam.
That's why Ibra Matic
and is a poem serious students should memorize
in morphology.
He says,
Right? If you master the morphology of nouns
and verbs, the language the doors of language
will open for you.
So Ikhadar,
also what the sheikh is saying here is
You're responsible for this. I'm responsible for this.
It's not something and that's why we have
to be careful sometimes of the more extreme
teachings in the Sufi communities where they make
these things seem impossible.
You have to be a saint. You have
to be a perfect person.
Allah Subhanahu Wa Ta'ala, he
obligated each and every one of us within
our own ability.
When it's time to worship,
I make myself present.
I make myself remind myself this is for
Allah.
Look how much we took just from the
the title of the chapter, man. That's the
lesson.
The word
here are those things that demand intention
and action.
That's the difference between and
Inadvertent actions like this. I'm drinking tea, or
I put my glasses down,
or something.
So the word implies
The presence of the intention.
So he says
is aam.
Is a universal.
Means a universal thing.
Like an umbrella. So many things come underneath
it. Like the word deen. If we put
deen, then you say, sala, thikr, siam, haj,
jihad, akhlaab,
tahara, tukulu.
All that is under what? Deen.
So here, Imam al Nawawi Rahimullah
is teaching us something that's actually Quranic. He
mentions a universal, and then he mentions some
specific
afrad.
Some parts of that
that universal.
For example,
Allah
says in the Quran,
He says, the angels, then he mentions 2
angels after the angels. Why? Because the word,
and underneath it
is Same thing here.
The
word is a part of
Statements are
one part of aamah.
Aqwal also is part of aamah.
So this is called taksis.
This is very important when you want to
read classical texts.
Sayedna Imam
It's a very important book. Everybody in America
studies warakat.
I like to ask them. What's after warakat?
Nobody knows.
There are some bigger books, man.
But Imam
he says,
The word
am, a universal word, is a word that
submerges all of its possible
relations, all of its
That's the difference between and if you study
Be patient in this class. I'm getting old.
I ain't hiding nothing. I'm just going to
teach. If it's hard for you, be patient,
man. Push yourself. You have to raise the
level of literacy in America. How long are
we just gonna keep cheerleading one another?
When are we gonna have our own dojos?
Our own madrasas?
Our own schools? Our own scholars?
If we keep talking down to one another,
we're not gonna go nowhere. Al Akhdarri, I
taught Akhdarri to my 4 year old daughter,
bro.
I taught it to her when she was
8.
But that's what it's for.
Where's the Khalib? Where's the Where's the Mo'ata?
Seriously?
Now, you're in 2nd grade in Azhar.
When are you gonna study a
But see,
an arrogant society
doesn't go anywhere.
It's hard to learn.
So Al Baydawi says,
We don't have time to talk about that
now.
What it means is a word that submerges
all of the possible relationships that are acceptable.
For example, if we say,
every person in this room
now falls, is being submerged by the meaning
of Al Muslimoon.
But if I say,
does
fit under this umbrella of Al Muslimoon?
No.
So
this is So he says,
In the beginning, Sayidina Imam An Nawawi, he's
pointing to something that
begin to remind the Muslims of We say
it again,
from some 70, 80 years ago. The Shumu'liyah
of Islam.
The comprehensive nature of Islam.
That
good is wide.
Not everyone has to be a sheikh. Not
everyone
has to be an imam. Everyone can play
their part.
That's why Allah Subhanahu Wa Ta'ala says,
Whatever
you send forward
from good anything,
you're gonna find it with Allah.
And Sheikh, he says,
like
these things we say in
Salah.
Whatever we recite in the Quran, in Salah,
want to make sure our intention is present.
When we remember Allah Subhanahu Wa Ta'ala,
we do our best to make sure
our intention is there.
Are the feelings of the heart.
As well as Subhanahu Wa Ta'ala says,
Most ulama, they said this verse. Indeed, we
don't We feed you for the sake of
Allah. We give you drink for the sake
of Allah. We don't want anything. We don't
want any reward.
Most ulama of tafsir, they said that's their
knee. Allah subhanahu wa ta'ala is showing us
what their knee was. They didn't say that
to them.
That was their heart. That's where their heart
was.
And at the end, as we stop for
salah, then we'll come back and read the
first,
hadith, insha'Allah, a few hadith.
Ask the brothers if they pray sunnah, if
they can pray in the back, insha'Allah,
so we can start.
And then to pray sunnah, like quickly, insha'Allah,
so we can jump back into it. But
he says
sisters and brothers.
Why?
And this is the last lesson we take
from the Ta'if or the Anwan of Imam
Anawi.
Number 1 is Ikhlas is a process, not
an event. That's the first point we made.
We talked about how ikhlas comes in different
ways, through knowledge, to worship, through qada, qadr.
Sincerity.
The second we noted this idea of a
universal and its different parts,
Am and Has. This is important we start
to read hadith later on.
And then the third
is here.
That a believer should strive to limit his
or her contradictions
in public and private.
When I'm out in the open and when
I'm by myself.
When I'm out in the open and I'm
by myself,
do I hold myself accountable? Of course, there's
gonna be naturally a difference
that's that's just part of life.
But like, I shouldn't be, you know, Abdul
Karajalani.
I shouldn't talk about Salahuddin,
and I don't care about Isla Hadini.
So I'm in front of the people,
you know, in a a a really trying
to portray myself as.
But then I go home and I abuse
my family,
mistreat my children,
rip off my neighbors,
hurt people.
There's a contradiction
between how I am openly
and privately. And there's always going to be
some contradiction.
It's the nature of life. We ask Allah,
Subhanahu wa ta'ala, to forgive us. So as
we finish, insha'Allah, we'll come back after salah
and start with the ayat and the hadith.
And Sayyidina imam, and now he says babal
ikhlasi.
We talked about the word bab twice.
Ikhlas. We went through ikhlas.
That we have the ability to bring our
intention
forward.
In all of our
acts of worship.
In our statements that are related to worship.
Related to worship.
Whether open
or in private.
Shal every Tuesday we meet at 7:30
to read from the book,
from Sayna Imam and Nabi.
We reached the first chapter. We talked about
the the the title of the chapter. We
took the different lessons.
Babu Ikhlas.
Talked about what the meaning of is.
What is
Now how to make our present.
We talked about what all that means
from the perspective of
and language.
The absence of
between what I say and what I do,
the absence of contradictions.
Allah Subhanahu Wa Ta'ala says,
And now we begin, alhamdulillah,
with the first part of the book. And
the sheikh, he begins the chapter with some
verses of the Quran. And I mentioned this
to you
last week.
This is unfortunately
a mistake
in print.
The sheikh
was the student of a sheikh.
He used to teach us and
he taught
us
He said
to us,
The printer is not a scholar. The scholar
is not a printer.
So oftentimes we find in new prints,
the
that's written
is not
the that was written by the writer.
For Sayidna Imam Anawi,
he was from Syria.
And in his time,
the 7th century after Hijri,
the most predominant
in the Muslim world
is the
of
Not
wash, not
haf's, not
In fact, with our students that learn with
us the
usually after haf's,
we teach them because
it's easier. It's very similar to haf's.
That's just a FYI for
students of knowledge.
If doesn't read
We know
in only mentions 4 haraka.
But Saydni Imam, I'm Al Jazari,
and Al Tayba,
we know that we can read a has
for 2.
And I translated this, and I made it
as a book for for schools in America
to teach hubs correctly.
We have the narration of
What does the verse say in
They were not commanded. Meaning,
That Allah and their prophets did not command
them.
Except to worship Allah,
If you speak Arabic,
Their their heart, their state was with Allah.
Is like when you say,
how was your heart? How was your state?
We can teach these books to people.
How long are you gonna stay in Ajummiyah,
bro?
Well, when are you gonna move on beyond
that?
That's why one of my teachers to stay
in grammar, the first chapter is
The first chapter is those things that raise
you to remind you, keep going.
Is had. It's a it's a type of
word that shows you the state of the
person.
I gave you salams. I was angry.
It's called hal, my state.
So what is their state?
And if you think about the verse, Amr
is
So one verse brought together both,
the outer and the inner.
As Allah says in Surah Tawba,
Allah loves those who make toba and those
who purify. What does it mean by toba
is the inner
So he brought together the inner and the
outer.
Same thing here.
Allah
Subhanahu Wa Ta'ala.
Only for Allah.
On the way of Sayyidina Ibrahim.
That your your the blood and meat of
your sacrifice is not what's gonna reach Allah.
What's gonna reach Allah is a taqwa.
We know the taqwa is from the translated
into the
because the prophet said,
is here.
Never will that reach Allah
Meaning, Allah
Allah will not accept it.
Imam Masiyuti mentions that there were some people
in Mecca, some of those non Muslims that
used to take their meat and throw it
on the Kaaba.
So the new Muslims, they saw that and
they wanted to emulate them.
So So Allah Subhanahu Wa Ta'ala revealed this
verse.
Don't get caught up in like, shallow ritual.
Allah Subhanahu Wa Ta'ala said, like, whether you
show what's in your heart or you keep
it, Allah knows
it. So these verses and that's why this
book is really good for people who are
doing like Khotba's MSA
in local communities.
Because Imam An Nawawi gives you a good
title,
gives you some verses of Quran,
and then some ahadith.
I want to remind everyone again
that I'm not going to be explaining the
issues
related to this text because that's not the
reason he wrote the book.
Imam An Nawawi wrote this book to do
He wrote this book to provide evidences
for
the science of
Ihsan.
Meaning,
the first hadith.
Saydna Imam Anawi narrates this Hadith
This hadith is related by Bukhari and Muslim.
And if a hadith is related by Bukhari
and Muslim. And the Sahabi says, I heard
it. This is the most authentic hadith.
Because when he says,
it means he's not related, or she's not
related in the hadith by its meaning.
They are quoting the messenger of Allah.
From Saydah Amr
Anhu,
who said, I heard the messenger of Allah,
salallahu alayhi wa sallam say that all actions
are based on intentions.
Every single action because
that's why I taught it to you earlier.
And I told you the
word, is what?
What is the word?
Every action.
So the prophet pay
attention.
Indeed, all actions are by the intention. Is
that true?
My glasses are just like this?
No way, Tethr.
Did I make an intention for that?
So here,
we are going to introduce you to something.
If you write some of the things down
I'm teaching you now, by the end of
the book, you're gonna
know.
You don't need to take a class in.
It'll be reviewed for you.
Allah. Is an
It means every single action. So like you
just scratched yourself. Did you make intention for
that sister?
So here we have to do what's called,
According to the majority of,
actually all of and
we
have to make
here.
Because the prophet salallahu alaihi wasalam,
he's not a liar.
And here you learn something.
People say, I want Quran and Sunnah. Quran
and
Sunnah.
If you try to have Quran and Sunnah
without understanding how to interpret Quran and Sunnah,
you may do more damage than good.
I can give you an example
where you have to interpret the verse in
the Quran.
Allah Subhanahu Wa Ta'ala says in the 6th
verse,
of All you who believe, when you stand
When you stand
and When you stand,
then wash
your face.
To what? When you stand to pray, wash
your face.
So that means, in order for this verse
to make sense, what do you have to
do? Did you ever see anyone in your
life, they stood,
Then they started to make.
If you interpret this verse,
literally,
all of us are and I was wrong.
When you stand to pray,
then wash your face.
But somebody's going to tell me,
When you stand to pray means when you
intend to pray. Isn't that interpretation? Didn't you
just interpret the Quran?
Same thing here.
Every single action.
So there's a middle path
that the scholars have also took.
In particular,
between
hyper liberalism
and irrational interpretation.
Both are a problem.
There was a group in in early times
of Islam, they said every single letter of
the Quran,
Even they said, anybody who says that there
is
a Anyone who said that there's not a
word in the Quran that has an interpretation,
it's
It's
the opposite.
In the middle,
Alhamdulillah also, they agree with Alhamdulillah on this.
Here So there has to be an interpretation.
This is called Means interpretation
has to happen
for us to
preserve one of the foundations of Islamic belief.
What is that foundation?
The honor and majesty and dignity of
In Islamic law,
you're gonna want to write this down if
you plan to come every time.
We have 3 types of
issues that words point
to. The first is
is a plate.
So,
milk,
stacked on top of each other.
Means the word itself and its meaning are
the same.
Like Allah.
The second is called,
means part of the meaning aligns with the
word. I'm gonna give you some examples in
the future.
And the third is,
Which means that you are not allowed to
leave the meaning in its literal form,
or it will contradict one of the foundations
of Islam.
Therefore, you have to interpret it.
And you That's why it's called
I know this is hard for you, but
we ain't here to chilli.
One time I taught a class, someone came
to me and said, I'm so angry.
I said, what? I never heard this before.
That's why you're angry.
You just wanna hear everything you know.
You're the kind of person looks at the
score before the game is over. Like, before
you watch the game, you know Lamar threw
an interception.
For Saydee Imam Al Aqdari,
in this important poem, in
in logic,
he
says,
The writer of Al Akhdari in the
that we taught last year here in the
in the park.
He says,
So he mentions these three type of evidences
that words direct us to.
This is meaning,
there's no way we can say every single
action has intention.
Because every single action doesn't. So that means
there's something missing.
Righteous actions
are rewarded
based on their intention.
Look in the books of. What's the job
of?
Largely, the job of is to make clear
terms that people find confusing.
That's really the major job of to understand.
You have to understand me.
So any type of idea, activism.
Oh, here we go.
Politics.
Any type
of
Those are all words which are ambiguous. How
do we define them and filter them to
make sure that they align on our Sharia
compliant
is the job of
Righteous actions.
Not everything demands a niyyah. Why go to
the books of Fiqh? Go to the chapter
on Nikah,
the arkan of nikah,
that it shouldn't be secret.
That there should be witnesses.
That there should be acceptance on both sides
and nobody's forced,
that there's a and
there's
a proposal.
If you could look at the chapter on,
do you find?
No.
Not even in the of.
In the pure sense,
In the
secondary sense, yeah, generally, it's an act of
worship, But not an act of worship that
Allah has commanded us we do, that we
don't necessarily understand. Like for example, salah. When
I first became Muslim, I said, why do
you guys start standing?
Why don't you start at sujood?
Because Allah commanded us to stand first.
Why why like your face? Why this? Why
don't we watch other things?
It's not
demands intention.
But something like, and that's why there's a
difference of opinion on and even wudu, by
the way, with the hanafeez.
Is there a benefit that we can understand
or not?
So worship,
and everybody will have what he or she
intended for.
This hadith
in America, we related to you with one
of the shortest
in the world.
No problem.
Doesn't mean anything. What matters is how we
act.
For ajaz and Allah
That's the more important thing. Allah gave us
a license to live.
Okay.
Muslim. Each book we go through
Every time we read a book of hadith,
I'll give you the chain of hadith back
to the writer.
You can have it as a, you know,
like blessings. Don't go and start teaching.
But Alhamdulillah.
The next hadith from
Aisha.
And of course, she's
Umma Abdulahi.
She was named Umma Abdulahi after her nephew.
And when she died, she was buried by
her 5 nephews.
And say, Abu Herrera, he prayed her Janazah.
And it's enough for us to say about
that she's the one.
One of our teachers used to say, Allah
Subhanahu Wa Ta'ala, he defended Yusuf
with a dream.
He defended Miriam with her son.
But when he defended Aisha, he did it
with his words.
Sayedha Aisha said that the prophet sallallahu alaihi
wa sallam said, there'll be an army. Pay
attention.
He uses
to show us the greatness of jihad.
Even though these people are wrong.
But to fight,
to struggle on the cause of something is
not easy. For.
Also, he says, because this is
from the signs of the hour. He doesn't
say who this is.
In the future, we're gonna talk about some
of the rules for understanding
For example, it's not allowed to rush them.
So like in the They're gonna build high
buildings. Some people said, you know, in the
gulf, we should stop people from building high
buildings. This is incorrect understanding of the text.
Also,
and this is where you find some time
on TikTok, and Instagram, and other places,
the
the foundation
in applying
any hadith about the signs of the hour
to a situation in front of us is
rejection, not acceptance. Man, I heard this yesterday,
bro. They fixed the metro. This is Man,
I heard this yesterday, bro. They fixed the
metro.
It's a sign of the hour.
Right? No, man.
Corner? You know the corner?
The corner. Right? In the hadith said, corner?
People be taking this all kind of places.
Like
The the the basis is to reject them.
Reject anyone that tries to apply it to
something else. Until it's clear,
completely clear that's the case.
The third is not allowed to take
from the hadith to talk about the signs
of the hour. Like for example, when it's
haram to build buildings.
It's not what those are for.
Prophet,
there will be an army
that
seeks to fight against the And
when they reach the means, the part of
the desert.
Why they call the desert Badia? Because that's
where you go to never be seen again.
Today, I was playing with my daughter in
the forest and my father-in-law asked me, where
did you guys say?
So you call The jungle is a place
of ghiyab, to be unseen. Look at the
Arabs, This is their balaga, as Georgiani mentions
in that they name something by what it
does.
Like to call them a sayara
because you you move in it.
Because you
you fly in
it. That's the nature of their rhetoric. So
here
The
first and last of them are all gonna
be destroyed, swallowed in the earth.
Pay attention to these sisters, and it's great
to have you here. Welcome
say the Aisha said,
The first of them in the land, all
of them gonna be destroyed?
And there's from them those people, they're not
from them.
Those people that were doing business, they saw
an army, they wanted to sell some, you
know, hate LeBron shirts or something.
There were some people there. They were, you
know, just around. They were incidentally there or
they were forced another narration says they were
forced to be with them.
Here we see the prophet sallallahu alaihi wa
sallam teaching us a very important lesson
that we're gonna take, and I want you
to take this lesson with me. It's good
to ask me questions.
It's not a sign of a lack of
that you don't ask questions.
Had to say to Aisha, she said,
All of them.
And the prophet
he doesn't get offended.
You know who I am?
You know I'm
I'm sheikh. I'm
I'm this. This is the danger of knowledge
now in the contemporary era. Instead of encouraging
students to be in awe of Allah, some
people want their students to be in awe
of them.
That's not good.
And when your students ask you questions,
it's not because they're bad people, it's because
they're caring people.
They are thinkers.
I don't want anyone to give their brother
a hard time earlier.
You know, the brother that was here.
Be nice to him, man. Love him.
It doesn't bother me. Alhamdulillah.
I got my water.
Yeah. And I know. And I'm so thankful
for how you
you mercifully handled that situation.
Touched me.
Here we go again. I'm a make another
guy mad at me, man. Can't do nothing
right tonight.
Barakalofik.
And
how you how you
helped him, it like, impacted me.
Everybody's traumatized. To be Muslim is to be
traumatized.
To to to be in this community at
times, you deal with a lot of challenges.
Women especially, to have to navigate the fact
that you come and sit at the bottom
of the masjid. Like, really? What's wrong with
that? It ain't about nobody.
People want to learn.
So when your students ask you questions,
and maybe sometimes they're a little rude. They
don't know what you know. They didn't sit
who you sit with. They haven't been around
scholars who refine them.
I remember after I memorized the Quran,
Sheikh Ahmed, he said, man,
I don't have to see you no more.
I said, was that that tough? He said,
in the beginning bro, you was you was
hard to deal with, man. You were rough.
Right? Because you're fresh
off the not the boat.
F o j, baby.
It was like in the beginning, you were
you were almost intolerable to teach. Sheikh will
correct me. I was like, I didn't make
no mistake. I said that.
Sheikh, he said one time he said to
me, who's the Sheikh? Told me, I'm not
teaching you anymore. You don't respect me. I
would be nobody.
So here we see Sayida Aisha,
And she has edeb, oh messenger of
Allah. And also we see something.
The Sahaba they have within them,
the nature
of justice.
Her reaction is a reaction of injustice.
How could all of them be destroyed?
Some of them, they did nothing wrong.
And the prophet said,
Here's the point of the hadith.
The first of them and the last of
them will be destroyed, but they will be
resurrected according to their
Their intention.
Our scholars, they taught us a very important
lesson as we finish
tonight about this hadith.
Be careful who you hang out with, man.
Because you know,
might be in a bad situation,
and you die.
And I die.
Can you imagine? Think about right now, some
of the worst places we've been and if
we died there.
And then we were resurrected, even though we'd
be judged by our intention. And this doesn't
apply to those of us who have like
non Muslim family. You know, sometimes we gotta
navigate some ratchetness, man. Because that's our family,
and
is a different discussion,
connecting and keeping ties. But
you're about 75%
of the best and worst to the people
you hang around with.
Like if you're being nice.
And the prophet said,
Everybody's on the religion of his or her
friends.
So this hadith, we take a number of
lessons. Number 1, it's important for nonprofits, like
the Imam has done here. I'm so happy
to see this, man.
You guys doing a great job. May Allah
bless you. Daughter Hijra has always been a
historic.
The Talib family, we all, you know, there's
love. May Allah bless them.
And the others who contributed, Sheikh Abu Bakr,
so many great
historical figures in the
community.
And,
and
Sheikh Baha. So many great people have contributed
to this moment. Now the imam is doing
a wonderful job.
So the first is we see here the
importance of strategic
entry points to learn.
Seita Aisha feels she can ask a question.
She doesn't have to You know, when I
first started at NYU, I was teaching tafsir.
My apologies for taking too long. This time
thing is a little bit off, man. Maybe
we should start after Aisha.
Say to Aisha,
before they shut it down.
Say to Aisha,
She teaches you a strategic entry point. When
I started teaching Tufts here at NYU, they
would raise their hands to Muslims. I'm sorry.
I'm sorry.
Every time I'm sorry.
It's what you're sorry for. I'm sorry I
have to ask a question. I said,
What's wrong with asking a question? So we
made a rule. I'm gonna make that rule
here. Whoever says sorry, unless it's a mean
question,
whoever says sorry, you have to donate
$5 to the masjid.
After that, no more sorry. Then one
time,
I'm
gonna
After that, no more sorry.
Then one time, I said sorry.
And they tried to I ain't paying nothing,
bro.
The next lesson that we take from the
hadith is,
the signs of the hour.
And then the last lesson that we took
is be careful you hang out with.
Look at your friends, man. It doesn't mean
they have to be Muslim. Sometimes, Muslims, unfortunately,
could be worse than
non Muslims. We're talking about quality of friends.
And we'll talk about later on what are
those qualities. There's a section.
In the book, Inshallah, next week we're going
to finish the whole chapter.
Inshallah
of Ikhlas,
and then after that, move to a Tawba.
Repentance
If there's any questions, we have 4 minutes.
6 minutes?
5 minutes.
Yeah. Right after Maghrib.
Yeah.
Yeah. We can start right after Maghrib.
It's maybe easier. Yeah.
Saab.
I have a new baby girl, Shaykh. I'm
on the night shift, Shay. You want to
be my my nanny?
I can give you
She's actually really good. I just don't have
what she wants.
She wants what I don't have.
So, let's, you know,
for all of our mothers and fathers. Any
other questions, before we,
finish?
Sisters, any questions?
Yes, ma'am?
Yeah. That's a great question. So with the
knowledge of Allah,
she's asking where should you start?
The best is the Quran.
And let the Quran speak to you.
And you know, sensory deprivation,
this is really how we should sit with
the Quran. We shouldn't worry what the community
is thinking, what other people are thinking, what
my parents, whatever that. Just be with Allah.
And then you can read like a basic
text in.
I know Sheikh,
Imam is going to be teaching something like
that. That will give you some of the
frameworks to appreciate what the Quran says. And
if you have any questions about the Quran,
you utilize those strategic entry points and you
have, Masha'Allah, in this community.
Great scholars of the Quran. Look tonight, Masha'Allah.
Was like man.
Right? It was nice.
It's very beautiful.
So you have people here, you have access
to. That you If you have any questions,
you can ask them. And the best translation
I've seen is the one of Mustafa Khattab,
Doctor Mustafa Khattab, the clear Quran. It's really
good. Mashallah.
Any other questions? I think we have 1
minute
before the door shut. Then all our cars
are gonna get towed.
And be in trouble. But I think the
imam is here, so we should be good.
Any other questions?
So next week we'll start after,
Maghrib Sharda.