Suhaib Webb – Riyad Salihin (Lesson Six) The Chapter on Repentance
AI: Summary ©
The importance of forgiveness and respectful language terminology is emphasized in Islam, with a focus on being humble and limit forgiveness. Personal experiences and actions considered disrespectful or causing trouble are also emphasized, along with the need to create comfortable environments and be a great parent to create a positive environment. The speakers stress the importance of avoiding things that could cause disrespect or trouble, but emphasize the need to be humble and limit forgiveness.
AI: Summary ©
So continue now reading from, the book Rial
Salihin of Sayyidina Imam An Nawawi Rahimullah.
And we started the chapter on Tawba, repentance.
That's the second chapter after Ikhlas. And the
reason for that is that because if I'm
sincere then I'm going to also sincerely uncover
my mistakes.
And at that moment that I uncover those
mistakes,
I may be overcome
by
grief.
That's why Imam
al Khazari Rahimohullah
in his book, Munhanjal Abideen,
he says the first step in a life
of faith and devotion is knowledge,
and the second step is toba.
And he ties sort of ikhlas into knowledge
at this point.
Because when I learn, like, I'm gonna become
sincere, like, the more I know Allah.
There's a difference between
marifa
and elm.
Ilm
is translated as knowledge.
I could know something, but it doesn't impact
me, impact me.
But is knowledge that impacts me.
That's why the word
is from the word
Arf means to smell.
Nice scent, we say arf o nashir.
We have a book in the Maliki
like a nice perfume smell, you smell it.
So
the the marifa of something involves 2 things
that are very important
in the system of learning in Islam.
The first is a tasawwur.
Muhammad al Akhari
in his poem about logic. He says,
So we have 2 very important processes in
learning. Number 1 is called a tasoor.
Means I conceptualize a concept.
I conceptualize something.
That then I I come to a conclusion
about that thing.
That's called tasidikh
or takzib.
Tastidikh, so for example,
today when I came from Maryland,
the traffic's like really bad.
T'mur is like a punishment.
So I sent a message to the Imam.
The traffic's bad sheikh.
So at that moment,
he's envisioning
me
that I'm stuck in traffic,
but he cannot conclude yet that I'm late
or not.
Had a Tazdiq.
Between a Tazor and Tazdiq, you need to
remember this if you're really a student of
knowledge, is.
This is the whole edifice of fiqh or
surofiqh.
So the fakih has an idea.
With evidences.
If those evidences
negate what he thought or she thought that's
Deny
it.
If
it comes out that what he or she
assumed
and then investigated in fiqh
was correct, this is called tazdirk.
This is the methodology of
Ahlus Sunnah.
So here,
Masha'Allah, I'm talking about
Tawbah and repentance to Allah Subhanahu Wa Ta'ala,
this idea
of knowledge,
idraq and mufrad.
And sometimes it could be wrong, and that's
why we have 2 types of knowledge in
Islam,
is like the sun.
You know, sometimes we used to tell
people to ask questions online about things. It's
like,
Does the sun need evidence? Like, you need
evidence for everything?
So sometimes some things need evidence.
That's called.
Sometimes
things don't need evidence. It's called
For example, I'm here now. You're not gonna
say like,
prove to me you're here. Like
this ain't like
a hologram or something bro. This ain't AI.
You're not in the metaverse.
You pay $1200
for those goggles.
So in Islam this is very important
and this is our relationship with Allah. That's
why I talked about the very first time.
How do you envision Allah?
So how do we envision Allah?
Through what Allah sent.
So the Ma'rifah of Allah Subh'anahu Wa Ta'ala
is the outcome of a proper
understanding of who Allah is.
Allah exists.
He has no beginning.
He has no ending.
He's in opposition to creation,
He's completely independent,
He's absolutely 1.
And 1 here doesn't mean 1 like we
mean 1 because 1 is what? This is
physical.
That's
why Imam
al Amir said,
Allah Subhanahu Wa Ta'ala exists
and one means unique.
So not like 1, 2, 3, 4, 5
Allah is beyond that.
And then
that Allah Subhanahu Wa Ta'ala is living
all powerful,
all knowing,
all willing,
seeing,
speaking,
hearing.
All of those things
lead to the proper Ma'aleef of Allah for
that.
So if I know Allah exists,
If I know Allah exists, I won't sin.
Next time we want to do something wrong,
say Bismillah.
I told you the story. That guy when
we became Muslim, we memorized in Quran, he
couldn't stop going to the club and the
Sheikh from synagogue he said to him brother
next time you go to the club say
Bismillah.
He said, if I say Bismillah I'm not
gonna go Exactly.
You won't go in.
Then he said, my brother said, when the
Sheikh said that I felt my my nafs
hurt man.
That's jihad nafs.
The second if I know Allah has no
no beginning
and no ending
If I know Allah has no beginning and
no ending, I'm not gonna be attached to
this world in an unhealthy way.
So,
so knowing Allah has fruit.
If I know Allah Subhana Wa Ta'la there's
nothing like him.
I'm gonna have Ikhlas on my Tawhid.
They affirm Tawhid.
If I know Allah subawwid wa ta'ala is
qa'im binas,
So nothing caused God.
But you and I, I do this with
my young students, so I teach him Aqidah.
You enter
How many bees you have? So in order
to be, you have to be. See the
word play there.
That's why Allah says in the Quran I'm
going to explain everything in English. So
we say Allah exists because of himself.
Maybe some young people ask, who created Allah?
It's a normal question young people are gonna
ask it. The prophet says, But
you have to explain to them because they're
young minds. They're interested in these kind of
things. It's not because they're zanadeepian. Just they
have an interest in it, so explain it
to them. So tell them Allah
subhanahu wa ta'ala
and your Qa'im you stand means you exist
be what
with blood pressure, gravity,
the universe.
So in fact, there's nothing around us.
There's not there's no part of us that
does not need something else to exist.
So
then we reflect on that and we become
SubhanAllah humble with Allah and we submit to
Allah.
We understand subhanAllah everything have.
We teach tawhid subhanAllah sahaba. They were enemies.
They learned Tawhid, they became one family. We
were Muslim, we're one family. We learned Tawhid.
What happened to us?
We'd be great enemies because we're not taught
tawhid correctly.
We should not be taught tawhid to hate
each other.
We can be critical of each other. We
can be academically
critical, but not to the point that we
divide our communities and we destroy each other.
We have nothing left in the end.
It has a fruit.
So one of the fruits of Tawhid is
the unity of the Muslims.
Allah Subhana Wa Ta'la says, You
were enemies
for Allahabadaynakulubikum
and we brought you together
You're enemies and then you became 1. Muslims
were 1, we learn that we become enemies.
We should examine our pedagogy
and ask ourselves
why we hate each other more than anything
else. SubhanAllah,
it's not good man.
We'll destroy our community. - -Shanna.
-Yeah, you.
So
so like there should be fruit in it.
I should learn to hide, I should come
out, I should come out more humble to
Allah,
more kind to people,
more concerned about the Haqq. Yeah, but with
like a sense of,
you know, moral
integrity.
And from the fruit of knowing Allah is
1. Again, no shirk.
So here, how do we do to
This is what Al Ghazari asked us to
think about and he said, oftentimes
people they have a wrong
rooted in the wrong of Allah.
And he said the first major mistake people
make is Allah will never forgive me.
Me. So this is the question people always
say, how will Allah forgive me?
I've done so many bad things.
I've done so many evil things. I'm such
a bad person.
To limit Allah's forgiveness is a subtle form
of idolatry.
It's not shirk, of course, don't don't go
in that direction,
but to limit Allah's forgiveness
is a failure to appreciate
the infinity
of his sifat.
Allah
SubhanAllah,
My mercy encompasses everything. And this happened to
some people in the time of the prophet
sallallahu alaihi wa sallam and sometimes young people
and even us old folks
because of
the the systems around us, they may be
inadvertently amplifying negative thoughts.
Like what, you know, Allah will never forgive
you
or I wish Allah never I never had
you in my life. We shouldn't talk this
way to people, especially our kids or our
spouses or people close to us. No doubt
we get in arguments, happens, right? But not
not the banality where,
you know, it's harming people.
Emotional abuse is forbidden in Islam.
Verbal abuse is forbidden in Islam.
The prophet said what?
Oh yes, I'm gonna be quiet.
Say my service not to say hasn't to
say the best.
Allah ordered us to argue with Jews and
Christians in a nice way. What about your
fellow
family and Muslim brothers and sisters?
So
the first is that maybe we have
support structures of religion that are amplifying negativity
And that causes us to give up on
Allah.
Sayyidina Adi
when he was in Kufa,
Imam ibn Abi Dunia mentions this in his
book, Harsn al Zhanbila he wrote a book
called
Having A Good, A Good Assumption of God,
Ma'rifah of Allah.
What, what do we mean by a good
Ma'rifah?
A hope in Allah
that doesn't lead me to irresponsibility.
So I don't use Allah's hope to be
a sinner
and a fear of Allah that doesn't lead
me to despondency.
This is what we mean by proper Ma'rifah.
So I hope that Allah Subhanahu Wa Ta'ala
will forgive me and be kind to me
but not to the point that I'm You're
often robbed this bank. Why? Allah's Kareem bro.
And I don't think that's what's wanted here.
The last verse of the 18th chapter
gives you what it means to have proper
hope in Allah. Whoever hopes in meeting Allah
should do good,
and the fear of Allah that doesn't lead
to despondency.
So I don't, I don't, I don't allow
fear of Allah to be like, Allah will
never forgive me. That's actually kind of like
narcissistic, man. Allah will never forgive me because
my sins are so great. So not even
your sins are great.
Just leave it to Allah.
Fall with the umbrick.
So
Al Ghazari
he mentions that in the time of the
prophet sallallahu alaihi wa sallam,
he mentions that there was a man, he
sent a message to the prophet sallallahu alaihi
wa sallam. He wasn't Muslim yet. He said,
You Rasulullah, I did so many bad things,
so many bad things and he mentioned them.
Will Allah forgive me?
And the prophet he was so shocked by
what this man had done.
In fact, one narration he said, if you
took all my sins it will be greater
than the entire city of Medina,
all of their sins. Will Allah forgive me?
Prophet Sallallahu Alaihi wa sallam, he became quiet.
Then the verse
came
Don't give up on Allah's mercy.
Indeed Allah is the forgiver of all sins.
So Al Ghazari he answers this, he said,
Hadam mimikiar shaytan.
This is from the traps of Shaitan to
keep someone from Tawba.
The second is that someone will say to
themselves,
I did such a a bad thing. Like
maybe I fell into some kind of mistake
that, you know, I can never be redeemed.
Again, answered
Al Khazadi talks about is being negligent of
repentance.
Like so I, I find myself like, you
know, just not doing
it, just not owning my sins and my
mistakes.
And then finally,
somebody feels like, you know,
I spent my whole life
in a bad way.
How will Allah forgive
me? So these hadith that we read last
week
really are the foundations of what
Muhammad
Rahmatullah Alaihi is talking about.
So the first 16th Hadith
Al Asari
The great, great grandfather of Abu Hassan, Imam
Abu Hassan Al Asari.
1 of the 3 Imams of Sunni Akhir.
We know that as I said before we
talked about the life of Abu Abu Musa.
He was from Yemen
and he actually,
you know, it's a joke to say he
made hijra twice, once on a boat on
accident. He ended up in Habashah and then
he came to Medina.
And when he saw the Prophet Sallallahu Alaihi
Wasallam,
the Prophet Sallallahu Alaihi Wasallam made dua for
him.
-
Sayna
al Musa radiAllahu Anhu
Aninabi IsallAllahu Alaihi Wasallamakaarina
Allahha Ta'ala yabsu
Allah Subhanahu Wa Ta'ala extends his hands at
night to forgive those who made mistakes in
the daytime.
Those who
who repent.
So
say
Awa'alaikum Assalamu
Some scholars said the response is far.
That's okay, man. Don't don't worry about it.
It happens to all of us.
I've been in the Darce before. My my
daughter called me a Darce on FaceTime.
You can hear this baby, rah, baba come
home.
So I don't get upset about these things
man. We're human beings man. It happens. We're
people. We're not robots.
So he said Allah Subhana Wa Ta'la extends
his hand
to forgive the one who made mistakes
in the daytime. So at nighttime
Allah Subhanahu Wa Ta'ala is forgiving those who
recognize their mistakes
that were done in the daytime.
Subhanahu Wa Ta'ala, meaning all the time Allah
is forgiving.
And then in the daytime for the one
who made mistakes at the night, in the
nighttime, and this will happen until the sun
rises from the West. We talked about what
that means last week. It's not about American
converts and all this nonsense stuff, man.
So the point of the hadith is
that at any moment we can repent to
Allah.
Khilas that at any second, Alhamdulillah,
we could turn back to Allah Subhana Wa
Ta'la,
The Quran says, if you turn back to
Allah, you will find him.
Means constantly
forgiving.
Rahima.
How Rahima?
Because after the Tawbah,
Allah will guide you.
So that's Rahma from Allah.
Alhamdulillah.
Maybe somebody will say, and Abu Hamad talks
about this too, What if like I repent
and then for a while I stop and
then I go back?
This happens a lot now on the internet
and social media with certain stuff we know
people struggle with.
It's hard out there in them streets, man.
And like for us who became Muslim, substance
abuse,
smoke a weed,
all those things like
it's hard to slowly pull away from that
stuff.
So a person may slip
and struggle.
Halas,
Abuhammed,
he said something beautiful about this because maybe
somebody slips and then shayatan comes and see
you slipped, Allah doesn't love you. This is
a sign that you're bad, blah blah blah,
you should never repent to Allah.
And Muhammad said you should be thankful for
the moments that you didn't sin.
Like SubhanAllah, the moments that you didn't sin,
be thankful for that SubhanAllah.
So like let's say somebody, they were doing
something wrong, they were gambling
and then they made tovah.
Gambling is an addictive sin. I believe now
in this time we should label sins differently.
One of the labels for sin should be
addictive sins.
Gambling is an addiction.
If we have family who gamble, we know.
It's a pound. It's tough, man.
So
that person may think, well, I stopped gambling
for like
3 days
and then they went back again.
And then they realized that they made a
mistake and they come back to Allah and
they repent again. But before they repent shaytan
comes to them and says,
man how can you repent? You just you
went back and did it again bro.
Abu Hamadi says something good.
Be thankful for those 3 days you did
a sin.
Like SubhanAllah those 3 days of Ta'a
and then like use that to be like
a motivator
to continue.
The next hadith
from Sayyidina,
This hadith is like it's explained in the
hadith that came before. And sometimes this is
what the scholars of hadith do, especially if
they're scholars of fiqh like Imam Anawi he
was.
So the first hadith is being explained now
by the second hadith because maybe somebody gets
confused, repent in the day, repent in the
night, this, this, this, this. So then he
brings this next hadith like a Bayan of
the hadith that came before. Buhari does this
all the time. I'm sure Imam Farhanun is
teaching you Sahih Muslim, he's going to talk
to you about the mutaba'at,
right? How Imam Muslim even mentioned some weak
Hadith in the Mutaba'at
to strengthen and help people understand the Usul.
For Abu Hurayrah radiAllahu ta'ala Anhu he said
the Prophet Sallallahu Alaihi Wa Sakhib wasallam said,
Whoever repents before the sun, rises from the
west,
Allah will forgive that person. This hadith Alhamdulillah
is related
by Imam Salman, here means anyone from the
people who say, llah ilaha illallah Muhammad Rasulullah.
For the believers man
means those people who are already believers
and repent from their sin. For the kafir
man whoever from the kuffar
repents by accepting Islam
and turning back to Allah
and becoming sincere
and living a responsible life as best they
can.
Also this hadith is talking to them. So
this hadith is ammanmanman
is from the one of the there's more
than 300 words as qarafi mentions
used for something called al'umun.
Universals. The 4 major words Imam Al Haramain
mentions in the waraqaat,
one of them is man. Whoever.
Whoever does good.
So we ask Allah Subhana Wa Ta'la
And that takes us now to the hadith.
The last hadith that's going to emphasize these
points about
the opportunity for repentance and the expediency that
we should
repent to Allah from with.
We mentioned already about Abdullah ibn Umar.
InshaAllah next week I promise to bring the
sun in for Bukhari. InshaAllah, maybe somebody can
make like a nice document so we can
give it to everybody InshaAllah who comes
regularly.
17 people.
1 of the shortest sunnads in the world
from Sheikh Abdul Rahman Qutani
in Fez.
So in that sunnad, MashaAllah, we'll mention this
hadith.
I used to have one Shaykh when we
read hadith, he would say Abdullah ibn Umar
and he will begin to cry.
I said why? I love Abdullah ibn
Umar. SubhanAllah people cry when they hear Taylor
Swift.
But subhanAllah or their Fortnite servers are down,
where they didn't get the new Call of
Duty,
where they saw the Celtics dismantle the Wizards.
But subhanAllah I wasn't crying, but subhanAllah,
this Sheikh when he would mention Abdullah ibn
Amar can you keep
we ask him like why are you crying?
He said because I love him
SubhanAllah,
how many people nowadays they cry
about somebody they never met like 1400 years
ago,
but they have that kind of connection to
them. He said that the Prophet Sallallahu Alaihi
Wasallam,
he said, indeed.
The word Inna,
this type of sentence in valara in rhetoric
is called Jumla Al Talabiya
from
Jumlah Al Tala Beyih.
It's used for a number of reasons.
1, if you're talking to someone that believes
what you're saying,
it's a means to inspire them.
You know, so let's say when I I
talked to an imam and I said man
I'm in traffic,
and then if he saw me he called
me on the phone just say hypothetically
right after Isha and I said, Wallahi
like indeed I'm here.
That's to emphasize
that it's happened.
But if I'm talking to someone that doesn't
believe me,
now I'm trying to like persuade them.
I don't think they so this hadith is
for us as believers,
The prophet sallallahu alaihi wasallam is saying,
In
Allah, indeed Allah.
So it should be taught in that way
to encourage people,
to take advantage of the opportunity
for Allah's Maghfirah and forgiveness.
Here.
We talked about last week what this means
for like end of life care, hospice.
We took a few points from that
and that takes us now to these next
two hadith that we're going to read tonight
because we have quite a bit of things
to cover.
The first hadith,
it's a very beautiful hadith from Ziribni Habesh.
Ziribni Habesh is a very important person in
history.
He's from the Tabi'im,
from the salaf.
Salaf al Saleh.
And Zir ibn Khubaish
is
the Sheikh of who?
Abdulrahman
al Sulami.
Al Rahman Al Sulami
is the Sheikh of who?
Is the Sheikh of Al Kufi.
Al Kufi.
And Alsim, I
told my young students, Alsim.
Imam Alsim
because they have trouble with Ayn and Saad.
Imam Asim is the shaykh of who? Hafs
And the reason I say that is we
find some people, you know,
there's people with a lot of passion,
so
we don't need to discredit people or attack
their character.
But as someone who, hamdulillah reads the qiraat
and studied the qiraat from the masheikh
When I hear people say that Imam Asim
is Dayef and Hadith
and say the imam has Dayef and Hadith
In fact, you know, some people said matruk
al hadith
like his hadith should be abandoned.
I get concerned.
The reason I get concerned is like
if the Quran is no longer sacred,
what's left, man?
What are you gonna have left as a
community?
I mean it's wrong, right? For it's wrong.
I'm gonna see in a second. But then
it's like what do you leave the Muslims
with now? Man they took our lands,
they took our resources,
they took our governments,
now they want to take our souls.
That's the last thing to be colonized.
And that's why I like to challenge Muslims
in America. Don't be on the right and
the left,
be prophetic.
Don't allow yourself to constantly interpret Islam through
the broader
context of the culture wars of America. That
means you've been colonized.
So if a brother brings up polygamy,
you don't have to suddenly say, well, you
know,
I'm getting my leftist fragility. You know, he's
talking about something for religion. If his sister
talks about women's rights in the marriage, don't
become like a right wing person. Don't allow
don't allow that to be how you look
at it.
Because that means you've been colonized.
And the political nomenclature of America now has
taken over everything.
So Sayna,
Imam al Sim,
radiAllahu anhu, was Sayna Imam Hafs.
They narrate the Quran
through
AbiAbiAbdrahman
al Sulami.
Abdi Abdi Abdi Abdi Abdi Abdi al Sulami.
He read Quran
to 2 people in particular.
Khalas
Imam Assam excuse me read to 2 people,
Abi Abdul Ahmed al Solemi
and this narrator of this Hadith.
It's very important to note it.
Zir ibn Khabeish
was the Shaikh of Asim.
And,
he read to who?
Sayin Ali?
Saydna Abdi
lai musserud,
and Usman ibn Affair. That means between,
Alsern
and the Sahaba is how many people?
1 person.
That's what one of our teachers, he said,
I forgot the poem, but he said,
This poem our teacher used to say to
us with the sonnet
to hafs.
And your Sheikh here the Imam who teaches
for Ijazah, he's a great teacher you should
take advantage of him.
Don't sleep on him.
He's a very qualified person.
He can tell you everything I'm telling you
now.
But subhanAllah,
why is this important?
Because, yeah,
there is some concern within the scholars of
Hadith that
And hassays dai'if. So what?
We're not talking about the signs of hadith.
And that's the first sign that the person
does not know what they're talking about. I
say that respectfully
as as much respect as I can.
Because the science of hadith
and the science of Kira'a and haruf and
furush are not the same science.
So someone may be excellent
in one science
and not excellent in another, and this is
where we have to be very careful with
terminology
and having a good suspicion of Muslims.
I can say this, I've been Muslim almost
30 years SubhanAllah.
What saved so many people I knew is
a good suspicion with the Ummah.
Good suspicion of people. When when there's when
there's no need to have a bad suspicion.
But now we have bad suspicion of people
that live a 1000 years ago, that's not
even fair man. Never met them.
And the Quran Allah says, We ask Allah
to forgive those who came before us.
Well, at one time there was one Sheikh
in the Azhar, I know he has like
a problem with the Imam Ibn Taymiy.
Academically
we all know these wars that happen.
And there were some agents, muhabaraat
of the Egyptian government,
they used to go and try to ask
him always, ibn Taymiyyah, Imam ibn Taymiyyah. They
were trying to create
because the Salafis and Sufis used to go
to his class. So they wanted to create
that difference. So the sheikh's class would what?
What would happen to his class?
It would divide. But the sheikh was old.
He passed away.
Was smart.
So they kept asking him, just ibn Taymiyyah,
just ibn Taymiyyah, ibn Taymiyyah, ibn Taymiyyah.
Then he said, I have an answer for
Imam Ibatim.
He said, what he said?
He said my answer is that verse in
* Hashir. Forgive those who came before. Now
so many people Can you imagine Al Ghazari
and Ibn Timiya on the day of judgment?
How many people's hasanat they're gonna take?
Yeah, a 1000000 people, millions of people. They
never met them. You can say here sheikh,
sheikh here's my hasanat.
Where did you live? I lived in the
4th, you know, 15th century after Hijri. I
I died in the 7th century. How did
you slander me? What? Are you stupid?
You would slander me? And I didn't even
I didn't live with you?
SubhanAllah that's why Abdullah ibn Mubarak said, If
I was going to backbite anyone it would
be my parents
because they have the most right to all
my good deeds.
Look how childish we became and in so
much hatred we have in our hearts because
maybe inadvertently because of colonialism
and islamophobia,
we actually hate Islam.
And so we hate the Muslims.
Subliminally, we won't admit it, but maybe that's
the issue. That deep inside us, we have
a problem with our own deen and our
own community to the point, look how we
viciously attack each other. Look at that Sheikh.
So subhanAllah, if we go to, for example,
Imam Athahabi,
Rahim Ohola,
And he talks about Al Aasim,
Imam Aasim.
He said, Yeah. He was he was weak
in hadith
But he was an imam Anukhira'a
wal huroof.
Yeah. He's not, he's not a professional
narrator of hadith. And this is one of
the problems of the contemporary age. People think
the science of Hadith,
That's a mistake.
The science of Hadith has its place. The
science of Arabic language has its place.
The Science of Rhetoric has its place, the
Science of each of these have their own
terminology, their own systems,
their own I'll give you a great example.
People say, Al Waqidi is Da'if. So people
read like Taseera of Martin Ling's. I don't
agree with perennialism so let me just say
that I have a problem with that stuff,
that perennial stuff. But the book itself, I
remember people were saying, you know, he relates
from Al Waqidi and Waqidi is Da'if. Yeah.
Only in Magazi bro.
Only in battles,
but in Amda'if and everything.
So the mistake of people in applying understanding
terminology.
I heard this from Sheikh Ahmed, Sheikh
Ahmed.
You know, Imam al Waqidi Rahimullah is only
Da'if and Maghazi
when he narrated about the battles, but the
other stuff he's what? He's good.
Same thing now someone read, man, Imam hafs
and awesome, you'll die if in Hadith, Khallass
I'm not gonna read the Quran anymore. Are
you crazy?
Was Imam Malik from the Quran of Quran?
Do you take hadith from Imam Malik? Was
Bukhari from the the the authenticated rewiet of
Quran?
Saidi Imam al Bukhari.
Is he from the Quran?
No? Do you take hadith from him? Now
you see what I'm trying to say.
Al Amash. He was strong in language,
weak in Quran.
AbbaHaq the great Mufasir,
strong and tafsir, we can hide it.
Who said that Adhaabi? In fact, Adhaabi says
something very nice about Al Amash. He said,
Well, look at Imam Dhamba, he's a genius
because he knows how people gonna try to
play. So he said, you know, Al Amash
is strong in language
and weak in Quran.
What does it mean he's in the opposition
of Hafs? Hafs is strong in Quran but
weak in what subject?
Language.
What? Now we, oh, man. I didn't think
Yeah. Because having a good suspicion will save
us a lot of trouble.
So, yeah.
Although Imam Ahmed,
he said this,
that Saydna Imam Aasim is Thakkah.
They're both Thakkah,
and that's very important. What does Thakkah mean?
It means that the concern for their weakness
in hadith is not in their character
but in their what? The academic qualifications.
You see something there? That's why they call
them suduk.
Some people read suduk they think, Oh, there's
hadith sahih la la la. Suduk means the
person is good in their
Why is that important? So that means that
Imam Asim and Imam Hafs
in Hadith, they're not Da'if because they're bad
people,
they're Da'if because of what?
Their academic qualifications
and that makes sense.
And that's why subhanAllah I wrote it here.
It's a great quote of Imam Ibn Hajar
who said,
because they were so busy with Quran.
Anyone who did, anyone here did the Saba
or the Kubra or the Surah?
When you do it, anyone here memorize the
Quran?
When you memorize the Quran, do you have
time to do anything else?
Do you have time to do anything else?
So that that was their that was what
that was their thing. They were the madrasa
of Quran. So it wasn't that they tried
to be scholars of hadith or that they
were evil or some kind of bad, you
know, character when it came to the sons
of Harid. No, no.
Their focus was what?
Preservation of what? The book of Allah.
Prophet be careful of a bad suspicion,
especially with those who came before us. So
let me reiterate what I'm saying here because
I saw online, unfortunately,
online is crazy man. You know,
people saying
that Hafs is weak in Hadith and Asim
is weak in Hadith.
So I gave you this, the chain of
their sheikh just now.
In Quran,
this person in front of us, Zir ibn
Khubaysh.
But then I talked about the fact that
yeah, maybe, maybe they were weak in hadith
but not weak because of their character. Weak
because of what?
They had the academic qualifications. How many people
can be Bukhari?
How many people can be Abdullah ibn Amr?
How many people can be Malik? How many
people can be Ahmed?
Saydna Imam Ahmed. He used to ask Shafi'i
about the Arabic language.
Because Sayyidina Imam Shafi'i
muttabahr
in language. And Sayyidina Imam Shafi'i,
he used to ask Imam Ahmed about what?
That's a need.
Because
Ahmed
RadiAllahu Anhu
his specialty is
what? Hadith.
Shafi'i
Mashallah
His Arabic language is
unbelievable.
So here we see something.
Number 1, it's hard to find someone that
mastered all the sciences. People think a true
scholar, they mastered all the sciences. You're crazy.
You have no idea what you're talking about.
That's impossible.
It's very rare.
Number 2
is, that just because a scholar may have
not excelled in one area of an academic
field, that doesn't mean she or he
We're
not Imams in other areas.
That's very normal.
Would you go to Sheikh Sharawi for a
dentist?
To To get your teeth replaced?
But you take tafsir. Would you go to
the dentist for tafsir?
I hope not.
So you see the point here. And then
last thing we said is that their weakness
is not because of their character. That's very
important to emphasize.
In fact,
Imam ibn al Josi says, about 'Asim, he
says, waheenanfil
hadith. He mentions like, you know, his issues
with him and hadith, but he says, but
in his
character
and in him in in as a person,
he's tikka.
Meaning like his character is good. He's not,
he's not a shady person.
He's not a dubious person. But then in
his focus, his field,
So this should hopefully, next time you run
into this, don't don't try to argue with
people because it's a little complicated, right? It's
a little complicated,
but you could teach to people. We want,
we want people to have confidence with the
book of Allah.
Subhanahu Wa Ta'ala
not doubt in the book of Allah. If
there's doubt in that,
it's a wrap bro,
It's a done deal. So this hadith, Masha'Allah,
of Zir ibn Habesh.
Well, Zir ibn Habesh, he was a very
interesting person cause he was always seeking knowledge.
He used to drive people crazy.
You know, he used to bother people.
In fact, you know, some of the the
scholars would say like, man there's not an
ayat you didn't ask me about.
He's like, every ayat you asked me about.
He was known to be, you know, someone
that was interested in learning.
And he had this incredible passion to learn
from the Tabi'in.
He was a student of
Safwan
ibn Asal. Here we go. So I came
to Safwan
ibn Asal. Safwan ibn Asal, he took part
in 12 battles with the prophet
12 battles man.
He died around 40 years after Hijri
RadiAllahu Anhu
So
Zir ibn Ubayashi comes to him
So I came to him to ask him
about wiping
over the huffin, those leather socks.
And then,
Sayedna Safwan,
he said,
like, why have you come here?
So why did you
come here? He says, seeking knowledge.
I came for knowledge.
And then
Sadan
Safwanee said,
At the angels,
they lower their wings for the seeker of
religious knowledge,
because they are pleased with what that person
is seeking.
Ask Allah to make us like from those
people man. And that narration actually is because
as mentioned by Al Tabarani in Al Kabir,
Sayyidina Safar ibn Asal one time he said,
I came into the Masjid and I saw
the Prophet Sallallahu Alaihi Wasallamah and he was
wearing like a red like,
blanket or cloth,
like cloth, you know,
shawl.
And then the prophet sallallahu alaihi wasallam asked
him like,
why have you come?
He said, I came for knowledge
And the Prophet
said,
Prophet SallAllahu Alaihi Wasallam said to him, welcome
the seeker of knowledge.
One of the most important things you can
do when you're young
is to learn the Deen.
It's very important
because when you learn the deen, you solidify
yourself.
If you became Muslim I met a Muslim
sister just a few days ago, very young
man, Like I'm looking in the past, you
know, myself.
She's like there's this group, there's this group,
there's this imam, there's this, there's Tik Tok,
Instagram. There's this. I mean, alhamdulillah, I became
Muslim when I became Muslim. Only grams we
had were like, you waited.
And that was before we became Muslim.
And I said,
don't don't get caught up in that. Just
go learn. Find some good teachers.
You know learn Quran, learn how to pray,
learn how to worship,
learn how to help your family,
go to the university finish your degree,
stabilize your life.
Knowledge will stabilize you. That's why it's so
hard to do when you're young
because what's hardest for you to do usually
in your age is what's best for you.
It ain't hard to play video games all
day long.
It ain't hard to binge watch whatever thing
is on Netflix.
But sometimes
what's hard is actually what's best and easiest.
And that's why the prophet said
that paradise is surrounded by hardships
and hellfire is surrounded by ease. So if
you're young, I'm not telling you drop everything
and go to Medina.
No man just start to learn slowly. The
way of the salaf is to use your
local resources.
I remember when I first became Muslim I
said to the Sheikh, I'm leaving the country
now. He's like, no you're not.
I said, What do you mean? He said,
Yeah, so that would be me first. So
I memorized the Quran with him and went
to college and worked
in Oklahoma.
Masha'Allah.
The point is
use your local because sometimes shaytan will play
with you and you got visions of grander
and Azar visions of grander in the
visions of grandeur in Medina,
visions of that's all that's all Hawa. You're
just thinking it's going to be great.
So I'm thinking it's gonna be a great
and I avoid what the responsibility in front
of me is to learn now.
To utilize the shoo from my community,
to learn from them.
So he said
and then the Prophet said to him, SallAllahu
Alaihi Wasallam said to say, He
said, indeed, the angels lower their wings the
one who seeks knowledge. So the prophet narrated
that to him, and now Safwan is narrating
it to who?
His student, the living tradition.
The same thing.
And here we see something beautiful about the
Sahaba.
Not only can they narrate the hadith, they
can contextualize it in the right place.
So he knows when to say it. So
when he says, I came for naught, he
remembers himself
and how the Prophet said to him,
So now he said to him, indeed
the malaika they lowered their wings
in honor of the one seeking knowledge.
He said,
Here we see something beautiful, the relationship between
the Shaykh and the student. He says, indeed
I have a doubt. How many of us
we feel we could say to our sheikhs,
I have a doubt.
But he said
something's bothering me in my chest
is wiping on Al Khufayn
after he's in the restroom.
Here we learn something,
the edibles of the student and the teacher
that it's okay for the student to be
vulnerable with you
and that you should create a space where
people feel they can say these kind of
things,
that they feel they can ask these kind
of questions.
He didn't say to him like how
could you say that?
You're off the religion. I'm gonna make a
post about you some YouTube clips in your
career that said it's
a wrap. Did you do
that? Because there's a maturity to the companions,
there's a maturity to the salaf.
There's maturity,
responsibility.
Indeed like I have issues as parents,
I know sometimes parents come to me, my
daughter she
totally disrespected me.
Like totally or partially?
It's like when people say literally or it's
like literally like what did she figuratively or
literally?
You know, like
totally
totally bro.
Why? She told me she likes somebody.
I said to them,
actually she respected you more than anyone else
in the world,
that she felt she could say this to
you.
This is not disrespect,
this is love.
Some parents come to me about their boys.
You know, my son, he confided in me.
He had some bad thoughts or some time.
I don't know, man.
I can't believe you disrespecting me like this.
That's not disrespect. You're lucky. That means you
did a good job as a parent.
Would you rather them talk to you or
the TikTok ox?
Who'd you rather have them talk to? They
coming to you and talking to you? You
know how lucky you are as a parent?
You know how many kids don't talk to
their parents? So actually this is a testimony
of you being a great parent.
That they can communicate and you taught them.
They feel they can trust you to to
communicate with you. So don't mess up that
moment, man.
You might not agree with what they say.
I'm a parent. I got 4 of them.
I don't agree with anything they say. Even
my 3 month old. Now I don't even
understand what she says half the time.
But the point is
just by listening you can guide.
Just by listening you can help align.
So he said to him,
I have this doubt about wiping on
his leather socks
after using the restroom.
And here we see the adab of salaf.
And I know that you were from the
people, you know, from the people around the
prophet SallAllahu Alaihi Wasallam.
You're from the Sahaba.
So I know you're the people I can
ask about issues of deen.
So I know that you are someone who's
associated with the prophet,
So I came to ask you did you
hear the Prophet say anything about this?
How about wiping on al Khufain
and saying,
and here we see something nice. Somebody may
say, man, this is like such a simple
question. Like, I learned this, like, in summer
camp. Like
but look how he, like, he treats him,
man. He doesn't make him he's not, like,
patronizing to him.
He doesn't say to him, like, you can't
even ask this simple question.
He treats it like it's a big deal
because it's a big deal to the questioner.
That's the other edeb of the sheikh
and the people in the community. People may
ask things that you find mundane,
but it's important to them so you should
take it that it's important.
When the man came to the prophet sallallahu
alaihi wa sallam said,
when is the hour?
People could have made fun of him. Yeah.
What kind of question is this? What is
the hour, bro? Look at this guy's question.
But it's important to him,
so then it's important.
People comment on Facebook and why would someone
ask such a stupid question? Because it's not
stupid
to them. Like why can't you be respectful
to them? You don't know what's going on
in their life. This may be like there
may be immediacy to this question.
So he asked him this question that's very
simple
and he treats it like it's a big
deal. In fact he does something very important
and we learned this when we were trained
as Muftis.
Ziret
al Fatwa
was Ziret al Bayan.
So not only does he answer his question,
he adds things to it
because he thinks it's gonna benefit the guy
asking the question.
Like when the man came to the prophet
Sallallahu Alaihi Wasallam
came out of wahumariq in the Muwapa and
he said to him, you know we only
carry a little bit of water with us.
Can we make wudu
with the water from the ocean?
And the Prophet said,
The prophet said to him, the water is
pure and its meat is halal. He didn't
ask about the meat, but why would the
prophet add that? It's called Ziyeda
in addition to the fatwa, in addition to
the answer.
Because the prophet knows that probably on the
boat they're gonna need to what?
They need to eat and there's gonna be
somebody that's like, dude we gotta make zabiha
of the shrimps bro.
So the prophet says to him SallAllahu Alaihi
Wasallam
he adds to it and here's something I
want you to think about
how
we have neglected really training
people for religious service in this country. Like,
look what we're taking from this hadith now,
creating a a a space of comfort to
doubt.
Treating people's questions no matter how mundane they
are
like seriously because it's important to them.
The third, understanding the person to the point
that you may add to the answer
or decrease from the answer because you know
it will achieve what for them?
Benefit.
Now think about how people answer questions online,
man.
It's just chaos.
The foundation of talking under Mubah?
Everything we say falls under permissibility unless we
say something evil.
So as we're gonna see in the hadith
of Kab, when somebody came to him and
gave him the greetings that you have been
forgiven. Did anyone say, oh you can't greet
me like that this is bira?
No because it's and the foundation of speaking
good is not only muba but to speak
good to a person is what? Sunnah.
That kind of answer is very sloppy.
Doesn't layer the thing now we said earlier
about Hafs and Saydna Aasim people saying they're
Da'if so they must be weak in Quran.
This is sloppy.
But if we neglect
studying
and we neglect
supporting teachers,
we get what we paid for.
Nobody complains about peanuts on Southwest.
But let them give you some peanuts on
Virgin Atlantic
or let them give you some peanuts and
came in. You took a flight to Imarat.
You paid for that fancy cabin and they
came in with some planters
and some lemonade.
Some of that like hood lemonade that we
make on the side with a ziplock bag
and a straw in it and like, marhaban
hayakallahu sha raftbiwajudikam
hayakamullah shulakam shaqwarak.
You'll be like, man, you know what you'll
pay for this?
But if we don't put
money aside to invest
in educators and education, we can't train people,
man.
I quit being an imam to be an
imam.
Think about it.
Because you gotta do anything else, couldn't teach.
So look at this one hadith don't sleep
on. It's very important, man.
Teaches us to create places of comfort where
people can ask really very serious questions that
are maybe vulnerable.
And the prophet does this over and over
and over again. Secondly, the question may seem
really simple, but you don't treat it that
way because it's important to who?
Your ummah, your community.
The third is, I'm gonna talk about hopefully
get to the next hadith. The third is
what? Or it's actually in this hadith. The
third is what? That,
you know, when you know the person you
may need to add or take away from
the answer because it may
help them in their life.
SubhanAllah. This hadith is very important hadith when
we train for being in ifta how to
write fatwa
and how to answer people.
Then he said to him, RadiAllahu Anhu,
He said absolutely.
This is very important. When you see the
word in Arabic that means
That's why they put if you have this
print of Sheikh Al Aranut,
he put two lines next to
it. To make you know it's not the
prophet that said it, it's the
Did you see anyone go off on this
on this narrator? Oh man,
how could you doubt the narration? Safa Allah,
Shafir Allah,
let's destroy his life.
Adi,
the meaning is still there.
The prophet commanded us if we were traveling,
That we should not remove
our socks
for
3 days
and 2 nights
unless we experience sexual defilement.
So there you go.
We know the Maliki is not gonna talk
about it now. We don't have Talpitz in
this.
I have 3 days 2 nights.
But the majority I have 3 days 2
nights and their evidence is stronger. I know
Maliki is gonna kill me.
I I don't roll like that, man.
Chevy's so happy right now.
But 3 days 2 nights.
Unless we experience sexual defilement meaning
except we remove it
if we are in the state of Janabah
meaning we have to do this.
So what do we understand from this statement
is that everything else you don't have to
what?
You don't have to remove your socks, you
can what?
Wipe over on the top of them.
And that's why he says, continues.
Except
you don't remove them
for feces, for urine, or sleep
for those 3 days 2 nights.
So the only time according to this hadith,
which is,
it's a very clear text, The only time
we're gonna remove those socks
is what?
In those 3 days or 2 nights is
what? Janaba. Janaba. But here's the question. He
says, He commanded us.
This
hadith. It's so beautiful man. You will love
the prophet more when you hear this.
He didn't he didn't command them
for Azima.
He commanded them for what?
For rujas.
SubhanAllah.
He didn't command him to go hard.
He commanded him to go what?
Easy.
SubhanAllah.
You have to be very careful to say
Islam is the easiest, very subjective word. And
again, in the broader cultural context,
a flood of things come into that.
But we want to define ease according to
the sunnah,
not
So what it means here is that the
prophet commanded us. It means this is not.
This is.
This is from, like, the prophetess as a
guide. Like, you know, it's better if you
if you wanted this, okay.
But not far so somebody wants because, like,
maybe somebody has smelly feet. Like honestly, right?
They wanna change their feet. Maybe people will
have fungus.
You see this? That's the that's the fakhih.
Maybe they have some ailments in their feet
like diabetes and stuff.
You tell them you have to keep your
socks on the whole time. Maybe they have,
you know,
vascular issues.
Prophet SallAllahu Alaihi wa sallam is commanding them
to facilitate things for them.
And also they didn't have a lot of
water back then bro.
If you're out in the middle of the
desert everybody starts washing their feet. What's gonna
happen to your water? See Allah in this
hadith here.
So the prophet Sallallahu Alaihi Wasallam according to
the statement of Safwan ibn Asar,
he said,
He commanded
us, 3 days are too nice without remove
our socks.
Except unless there is a state of Janaba,
sexual
Accept and let, you know, we don't have
to change our socks, take them off from
using like feces, urine
or sleep.
Salaam.
And he shook his eyes.
Talking about the love of the prophet, he
said, you think I'm crazy,
but love is qadr.
The only love of the prophet is qadr.
You think I'm crazy because I love Sayyidina
Rasool?
But it's like strange. How do you go
from talking about
rent at your feet?
Did the prophet say anything about love?
Here we see something.
These are good people, man.
Nobody talk about that stuff now.
Now it's like, lubidah.
This person is astray. This person is wrong.
This person is incorrect.
This sheikh is the only sheikh in the
world I can follow.
I hate my husband.
My wife is a Medusa.
Yeah, honey. Everyone's like, my kids are shouting.
I fought it.
Right? Look at
them.
Here we see these people they're emotionally intelligent
people, man.
They're not only worried about fiqh,
they're worried about their emotions, their heart.
And say,
and his wife said earlier about Zir, I
told you, he's known to ask a lot
of questions. There you go.
How you go from talking about using the
restroom to love, bro?
Same statement.
So, subhanallah, stop. Like, you know, but he
doesn't do that to him. It's okay.
Nam.
He said, I heard the Messenger of Allah
talk about love.
There's a lot of narrations. There's 40 hadith
the prophet of when he talked about love.
The prophet sallallahu alaihi wasallam said
None of you will complete your iman to
your love for your brother or sister while
you love for yourself.
The prophet says,
Allah Subhana Wa Ta'la has chosen friends,
Who are they?
People who love
by the spirit of Allah because the spirit
is what brought life to Adam and love
is a spirit that resurrects an ummah. Allah.
The love of the Ummah of the prophet
sallallahu alaihi wa sallam. The love we should
have for each other, man.
The restorative need, love is a restorative instrument.
So he said, did did he say anything
about love?
We were with the prophet sallallahu alaihi wa
sallam while we were travelling. And it makes
sense because how many battles did Safwan take
part in?
12. So he traveled a lot with the
prophet salallahu alaihi wasalam.
Salam.
So we were with him
and here's the next
quality of the teacher
that you got to put up with unruly
people, man.
People are gonna attack you, they're gonna yell
at you, they're gonna scream at you. That's
the imamate.
To be a religious teacher, especially in a
highly secularized time,
is to be constantly
having to deal with some nonsense, man.
So he says,
we're with him while we were traveling.
And so that means they were tired because
traveling back then wasn't now.
He said, then suddenly we're with him and
what,
you know, to understand it is like you
say hillbilly.
That's how he's using the word
this Bedouin.
And what he means here is it's a
pejorative.
It means someone that's uncultured.
They're not Medany, they're Bedawi.
So he said
this Baduan came to the Prophet Sallallahu Alaihi
Wasallam. He actually addressed the Prophet Sallallahu Alaihi
Wasallam
with a very loud voice.
And he said, You Muhammad.
O Muhammad Sallallahu alaihi wa sallam.
He didn't say, You Sayed Al Khonain.
He just said, yeah, Muhammad.
Strong. Harsh.
Sometimes you talk to people, man.
It's easy because people will abuse you in
religious positions.
They'll give you a hard time.
This is the prophet
You Muhammad.
And we know that this hadith happens at
the end of the prophets life because listen
to the reaction.
And he said the prophet addressed him the
same way with the same loudness.
Here's the here's another lesson, speak to people
where they at.
So you may have to put up with
some madness.
So we say in Oklahoma,
the best remedy for the snake bite is
the snake venom.
Sometimes you gotta get down in the trenches
with people, man.
One time, we're with our Sheikh
in a flea market. I don't know if
you have flea markets here, man.
Oklahoma have flea markets,
And,
we used to hang out there before we
were Muslim.
So we went back.
Sheikh, he was like, I need to find
you know, we're trying to help. I need
to find something rachis.
Cheap. I said, Sheik, let's go to the
flea market, man.
Took Sheik to the flea market. Sheik had
that outfit on and everything, man. And there
were brothers that used to sell incense oils
who actually gave me shahada in that flea
market.
So we took the sheikh to the flea
market and then we saw some people that
we used to know
from like, you know, our our early days
before Islam. And so when they started talking
to us we began to talk to them
in our language,
our style.
And the sheikh, he said,
Sheikh, he said, man, I thought I thought
I could speak English,
but I didn't understand
anything you just said.
Said sheikh this is like a special kind
of style, you know? And he was like
no that's good that's good that's good.
Help them help them understand.
Help them help them understand.
And then when I went to Egypt, and
you get off the airplane,
like. They're like,
They got their own language.
Right? So
the prophet he responds to him in the
same way.
So he learned another lesson of the daiyah.
As long as it doesn't sacrifice Islamic principles,
That's okay to
you talking to the youth, talk to them
in a way that they can understand. You
talking to the old people, talk to them
in a way that they can understand. You're
talking in the university, talk to them in
a way they can understand.
You're in northeast, talking north you're in northwest,
talking north you're in Maryland, talk whatever.
But understand who you're talking to.
And then the prophet said he used actually
a form of a word that's not from
the Hejazi dialect.
Why would he do that? Because the person
talking to him is not what?
He's not Hejazi.
Look SubhanAllah we took from this one hadith.
We're gonna read 2 hadith Khala so we're
just gonna read this one.
Because there's a lot to take from it
about how to be in the service of
people.
How to be. You wanna be a religious
teacher? Memorize this hadith
and be like this.
So he said the prophet addressed him with
the same kind of veracity.
Is
take
in that man's dialect.
Then I said to himself once, I said
to the better one,
like you better check yourself.
That's what White Hawk means.
Check yourself.
They translate woe to you. What the heck
does that mean?
Like, woe to you.
Nobody will talk like that. You know? Somebody
Behave yourself.
Behave yourself. Yeah. Check yourself.
Tech's wrong with you.
So I said to him,
Right?
You should lower your voice because you're in
front of the Prophet. So that means this
happened after Surat Al Hajarat.
Surat Alhurarat is the last complete chapter sent
to the prophet
So this is near the end of the
prophet's life. So imagine, like if you're gonna
have an ego,
you know what I mean? Wouldn't you have
it now?
23 years of Dawah and this
buck wild bedouin has no respect for you?
Yeah, Muhammad.
The prophet says to look. And that's the
other lesson for the religious teacher. Don't get
caught up in your accolades.
You're in service to the people.
Be in the service of the people. The
prophet didn't tell him like, you know, I've
been doing this for 23 years and you
still talk to me like this. Who do
you think you are?
Lower your voice
because you're in the presence of the messenger
of Allah.
And we were forbidden to do that.
And then Badouin said, I'm not low on
my voice.
Again like you know people are complicated.
And in their culture, maybe it's not acceptable
to lower
your voice.
Like in the east,
is it considered good to look someone in
the eye or look down?
I'm asking you a question. Like in your
countries, like your your your families are from.
In
Oklahoma, if you don't look someone in the
face when they're talking to you, you'll get
hit.
Look at me. Look at my face.
So I remember after I came out of
my dress up with my dad, I was
like
my father's like, what's wrong with you? Look
at me. I was like, I I I
have cultural
this is right here right now, bro. I'd
rather look down, please. Just let me look
down. I Go back to the madrasa I'm
like, Nam you Sheik.
It's like what's wrong with you?
So
maybe that's his adat, his a'araar,
but that's not acceptable to use as an
excuse, but he's learning.
I'm not gonna lower my voice.
He said to the prophet he said to
the prophet somebody,
he can love someone even though he never
met them?
Somebody can love someone even though they never
met them?
And the Prophet sallallahu alaihi wa sallam, he
said,
Allah. Prophet said, the person will be who
they love
Who do I love right now?
What celebrities do I love? I won't be
with me. I'm okay.
And people like Adam Levine.
It's gonna be a good situation.
I want to be with
whoever
bad person say,
I want to be with the prophet
was haibi rasoolillah
That's why I said in anti Semitic he
used to say
the statement that gave the Sahaba the greatest
happiness
was this statement
that the person will be who they love
with who they love.
He said because I love
Muhammad and Abu Bakr and Omar.
So one of the things I want you
to think about and I want to think
about for myself tonight,
who do we love?
What does it mean to be what what
moves us? That's what we love, man.
We could say we love things, but, like,
what moves us? What really
helps formulate our values,
our passions.
It's hard man because we're around a society.
You know, my daughter's 3 in the last
month and a half just because of her
height. I didn't realize they market into these
3 year olds, man.
My daughter came home talking about stuff. I'm
like, what what did you learn about that?
Then I went to the store. It's all
at her height level, man. Everything's Peppa the
pig
and,
some omnibots or something.
I'm just like man, I'm not taking you
to the store anymore.
It creates love, creates attachments.
Then as we finish this long hadith,
And then the Prophet began to mention
about a gate in the west,
massive
door, of course this is like metaphorical,
who it would take someone
like 40 or 70 years to travel through
this door.
Is one of the ruwats of the hadith,
one of the narrators.
And the reason this hadith is in this
chapter
is that this part of the hadith where
where Sufyan says
that
this
massive structure that we cannot see, it's from
the Gharayvi'at,
is from Mecca, from Hejaz the direction of
Medina, the direction of Shem.
And that door will stay open
until the day of judgment. This massive it's
a gate like it's a massive
gate.
So that anyone who repents their repentance will
be accepted
until the day of judgment.
So I'm gonna stop here. Next week we
have the hadith about the man
who killed 99 people. We're gonna do the
hadith today, but that will take another like
a long time SubhanAllah.
It's a lot to take from the hadith.
You know, somebody killed 99 people,
people. Then he killed a 100 people.
So we'll pick that up next week. Are
there any questions? We can take them quickly.
Waraklava. Yes, sir.
Can I ask you a question? Yeah. Okay.
So first question,
going back to
that lesson to take on how to respond
to people without being questioned is,
what if someone asks something that's just,
I guess, you would assume or say that's
kind of I guess disrespecting Allah Subhanahu Wa
Ta'ala.
Like how would you kind
of what's I guess a
Yeah, we find this in the Quran. So
what would you say to someone who may
like disrespect Allah? First of all we need
to assess, is it like inadvertent
or is it like purposeful?
If it's purposeful then they should be disciplined.
Right? But if it's inadvertent, look, look at
the students of Sayyidina
Isa. Can Allah send a table from the
heavens? This is a crazy question. Can Allah
do something?
But He didn't say to them, like, He
didn't go off on them because He knew
what they were, they were asking
to learn.
They wanted to learn something. So it depends
on the questioner.
Right? And so you can tell, you know,
if people are asking or even commenting sometimes,
you know,
on Instagram or wherever, if they have ill
intentions or not.
So if they're asking you from a place
where you can see, like, this person doesn't
know. Like, well, I remember when I was
at Berkeley,
not that I was teaching at Berkeley, not
in university,
but the MSA. There was one young guy,
he went to all the scholars
like in the area and he's like, why
do we send salawat upon the Prophet? And
so some of them got offended.
And so they like tore his head off,
right?
Then he came to me because I was
young like I was at his age at
that time. He's like I don't understand these
guys I just want to know why we
do it. Not not like I'm gonna ask
him why like arguing. I'm just like what's
the what's the virtues of it?
So people got in their feelings
and their feelings cloud their ability to
answer his question.
Right? So we should make sure that we
we we are like is the person genuinely
trying to learn.
Then we should be loving to them, we
should help them.
Right? We should when the guy asked the
prophet, when's the hour?
Prophet Muhammad Adatollahha, what did you prepare
for? Then you could tell sometimes there's people,
you know,
a little bit tough.
Second question.
Second question.
Actually, I'm forgetting. So let me think about
it.
You trying to cause trouble, bro?
Any questions from the sister side? Yes, ma'am.
Right.
So intuition, right? The prophet SAW wasalam talked
about Firasa.
Be careful of the intuition of the believer
they see with the light of Allah. Prophet
said that, right?
So let's say
I have a really bad intuition about someone.
It's allowed for me to act out on
that in my personal space, but I can't
vocalize that and tell other people
because it could be wrong.
But to protect myself, that's okay.
But for me to go like, you know
what, SubhanAllah, this sister, she asked this question
tonight about intuition,
gave me bad intuition about her. I think
everybody should avoid her. Like that's that's wrong,
man. That could be Shaitan messing with me.
So what I could do is,
let me step back from that situation
so that I can give myself enough enough,
latitude
to gain clarity about that person.
There's nothing wrong with that. But if I
were to go and say, guess what guys,
I have a bad feeling about this person.
That's that's the the worst thing. It could
be it's like a good person, man.
So it's purposely acceptable perfectly acceptable for me
to personally act on intuition,
but not to like make it public policy.
It can be individual policy
until I get clarity. You know what I'm
saying? So that way there's a balance because
it could be like Allah is helping me
out as a shady
person,
you know, but then it could also be
I'm just I'm wrong.
And for there may be other issues in
my life that have impacted me to make
me feel that way.