Suhaib Webb – Treasures From The Sunna Part Three
AI: Summary ©
The importance of reading the Quran and Sun statement as a means to explain the challenges and difficulties faced by Muslim society during the COVID-19 pandemic. The speaker emphasizes the need to prioritize one's family and not miss important events in one's life, emphasizing the importance of learning from the Prophet sall Drive and the importance of seeking out the "has been seen" and not completely being content with dams. The importance of language and seeking remedy for difficult situations is emphasized, and the speaker emphasizes the need for humility and faith in achieving a state of disFT and malfeasance. The importance of protecting privacy and communication in community settings is also emphasized. The speaker encourages people to share their thoughts and shares resources for their own reference.
AI: Summary ©
Up in the thing, like, asking people to
sign up and show stuff. Yeah. You're live.
Welcome to our Friday gathering every Friday at
11:30 Eastern Insha'Allah.
Going to be reading,
and reflecting on this book
by a great scholar, Sheikh Mohammed Abdul Azaraz,
who explains some important
hadith
and narrations
of the prophet sallallahu alaihi wa sallam. It's
very important that in times like this,
especially in times where,
quote unquote secular causes have captured the imagination
of the Muslim community,
If we swim too far out
in those areas without grounding,
in the book in the sunnah, then we
risk
kind of losing our purpose as a community.
At the same time, if we were to
use
religious
studies as a means to escape
our social responsibility, then that would also be
a problem. As Allah says
Like those people who invented a
a articulation of, at that time, Christianity which
caused them to flee from
worldly responsibilities.
On the other end, Allah says,
don't follow Hawa,
don't follow desire. So it's very important that
we approach the study of the Quran and
Sunnah
as an act of devotion,
mashallah.
And also within that is that they are
a centering force,
that they give us grammar
that helps us explain,
right, the challenges
and the
the the difficulties that we face,
and successes that we may
be blessed with in life. And we're reading
the last few weeks on the hadith of
Sayida Aisha
And before I start, I wanna welcome all
of you, Alhamdulillah, it's been a while,
you know,
I'm actually busy with exams in Quran,
so my my time has been taken by
that,
trying to finish during COVID 19, trying to
finish the 7,
Qira'at Insha'Allah,
use using my time. And then, of course,
most importantly, is my family,
which, you know, always demands attention, alhamdulillah,
a blessed
attention, alhamdulillah.
And that in that context, before we start
also,
we lost,
important Swiss student, an important brother,
an important friend this week, brother Zaid Khalaf.
Some of you may have seen
the post I shared about him, on Instagram.
He actually passed away 2 days ago
after a long battle with throat cancer.
We ask Allah Subhanahu Wa Ta'ala to accept
him as a shahid, alhamdulillah.
And a little bit about Zayd,
you know, I I I we started Swiss
almost now 2 years ago,
and we offer,
oral exams for our students who take our
courses in certain courses. And he reached out
to me almost a year ago,
and he was like, hey. I'm ready to
take this oral exam.
So we scheduled the oral exam, and then
as we were
going through the exam, I noticed that he
had trouble speaking,
and that he was actually in a hospital
room.
So
I I asked him, I inquired like, are
you okay? What's going on? And he explained
to me that he was,
as far as he knew at that time,
preparing to leave this dunya
and meet Allah
And he wanted to
leave this dunya
with,
like,
with the ilm,
so that he could increase his yakin and
Allah.
And we developed actually a personal relationship, a
friendship
and myself and Mark Manley, we used to
play, you know, fort Fortnight and night with
him,
while he was in the hospital.
And
his mother, Mona, and his family, Mashallah and
his wife,
we keep them in our prayers.
And we pray,
that Allah Subha Nada'ala
accepts him as a shahid according to the
Hadith of the Prophet Sallallahu Wa
Salam and blesses his family,
and and and gives them strength. And we
definitely are are part of the Swiss family.
You know, we have a responsibility,
to make sure
that his his children
are looked after in the sense of learning,
and and able to grow
as a good Muslim
So please keep Zayd
in your duas,
and remember him in your prayers.
The hadith that Sheikh Mohammed
Abdullah Duraz
started with is the hadith of Sayida Aisha
RadiAllahu Anha,
our mother.
And this is the hadith about the beginnings
of revelation in the first three gatherings that
we,
said together, we went through this Hadith and
we stopped really in the middle
where she says,
Sallallahu Alaihi Wasallam. That the Prophet Sallallahu Alaihi
Wasallam, he would go to Harihira
and and he he would,
spend time there and we'll talk about that
again as we mentioned last time,
worshiping Allah
and thinking about
the difficulties that his community faced.
And that's why we say
that to think and to ponder on things
in a way that leads to action, at
least a strategy,
and draws someone closer to Allah subhanahu wa
ta'ala is one of the greatest forms of
Ibadah.
And Sayida Aisha says that he would do
this for a few days. We talked about
the moderation of the prophet
even at this time in his character, in
his personality, alayhi salatu salam,
kabala anyanziya
illa alihi.
And we noted that oftentimes the translation here
is a little bit off, it says that,
you know, he would return to his family.
But,
here means
that he he longed for his family.
And that he loved his family,
and he would return to his family.
So there's a a very important
point that, ibn Abi Jambra,
the great scholar he mentions, and that is
that
engaging in Ibadah
should never be an excuse to ignore your
family, SubhanAllah.
That
the
establishment of the obligations
that our families have upon us
comes before personal acts of worship, of course,
outside of the fard,
outside of the obligatory.
A few few days ago, a brother sent
me a question. He said that, is it
better for me to have a
physical relationship with my wife at night or
pray tahajjud?
I said according to the fuqah, it's better
that you spend time with your wife.
The prophet sallallahu alaihi wa sallam said that
there's a sadaqa in that.
And oftentimes we run into people who have
actually neglected,
especially Duat,
their families to the extent that they may
be serving the rest of the world, but
they're not serving their families.
When people came to say to Aisha Alaihiallahu
Anha,
and they ask her about the blessed messenger
sallallahu alaihi wasallam,
how he
was in his home,
and she said kanafi khitmati
ahlih,
that the prophet sallallahu alaihi wa sallam would
serve his family.
I remember once I was at a brother's
home, and his daughter needed to be changed,
and he didn't change his daughter and then
she began to cry,
subhanAllah. And then finally, you know, his wife
changed and the daughter, and then I asked
him, I said, hey, like, why didn't you
change your daughter's diaper? And he said to
me,
It's like this is like a shame,
you know, that I shouldn't be doing this.
And I reminded him of the statement of
Sayyidina Aisha radiAllahu anha kanafi khitmati ahlih
And this is a pattern we see in
the Quran,
that the Prophets alayhi was salatu salam
oftentimes before
their greatest professional success,
they are in the service of people.
So Al Khitma,
you know, is a major step for someone
seeking to be close to Allah
Subhanahu Wa Ta'ala,
someone who's trying
to increase a relationship with faith,
let them start with serving others, Subhanu Allah.
So the Prophet Sallallahu Alaihi
Wasallam,
we see here,
he's
worried about the wajibat that he has to
the natural obligations that come with being a
husband and a father.
And we also see Sayna Musa
and so Taha
that he actually goes to the fire,
that I will be able to bring this
fire back to you, to his family, to
serve you.
And then he finds Nabooah.
So for anyone who wants to be a
Sadiq to Allah subhanahu wa ta'ala,
for somebody who wants to serve Allah subhanahu
wa ta'ala,
let them understand that the first
the first maqam,
and the middle maqam,
and the last maqam, the first step, the
middle
step, and the last step is to be
selfless
and in the service of others.
That's very important.
So
And then the Prophet Sallallahu Alaihi Wasallam, he
would return and spend some time with his
family and take care of the
necessities that come with being a father and
a husband,
and then he would
he
would take provisions that would allow him to
spend some more time in Al
Khilwa,
to be in isolation. And here is another
lesson that we take that even Abi Jamra
and Sheikh Mohammed,
Abdullah Duraz
mentioned,
and that is Adaday
upon the Muslim, Akhlubil Asbab.
Right? Sometimes religious people they wanna leave it
like Allah will handle it, Allah will handle
it, Allah will handle it regardless of you
or me.
We're not ordered to worry about if Allah
will handle it. That's not our business.
Our business is to work as hard as
we can.
Is to make the effort
to try our best. So the Prophet sallallahu
alaihi wa sallam he
would prepare himself.
And this is the Prophet sallallahu alaihi wa
sallamah, and what about us? And that has
nothing to do with Tawakul Anala.
In fact it's the sign of extreme Tawakul
Anala,
that someone takes all of the necessary precautions
that he or she can, and then Masha'Allah
Masha'Allah,
they put forth the effort and they leave
it to Allah
Subhanahu Wa Ta'ala.
The prophet sallallahu alaihi wa sallam,
he continued to do this
until truth came to him.
And here we see the beautiful language of
Sayda Aisha Radiallahu Anha.
She said the truth came to him.
Imagine
this moment right now,
how important it is to you in your
life man, in my life.
Where would I be
without this moment?
Where would you be without this moment?
That Allah Subhanahu Wa Ta'ala sent
Sayna Jibreel alayhi salatu salam to say
and with the Prophet Sallallahu Alaihi Wasallam
the illumination, prophetic illumination,
Adat Al Art
came back to the Earth. Sallallahu Alaihi Wasallam.
There's also a really, really important lesson here
that Sheikh ibn Abi Jamra mentions, and that
is that the Prophet Sallallahu Alaihi Wasallam
lived in one of the most difficult times,
such that the prophet alaihis salatu wa salam
abandoned,
right, for moments
the society that he lived in, because there
was so much fitna.
There was so much difficulty.
There was so much immorality.
There was so many bad things happening, economic
and political stratification,
but Allah Subhanahu Wa Ta'ala
rose the Prophet Sallallahu Alaihi Wasallam from this
situation
and made him saydul bashar
Sallallahu Alaihi Wasallam
Then you and I,
as followers
of this person,
alayhi salatu salam,
no matter the fitna that we are living
amongst, no matter the difficult times that we
may be experiencing,
no matter the hardships that may rock us,
we do not allow the world
to blind us from knowing that if we
stay to the truth,
and we are good people,
we honor our lord,
we honor our families,
we honor the people around us,
that Allah Subhanahu Wa Ta'ala as he rose
the Prophet Sallallahu Alaihi Wasallam to Maqam and
Nabuwa,
Allah Subhanahu Wa Ta'ala can take us and
make us to the maqam of the salihain
and the siddiqim,
a turakam.
And the sheikh, he says something very important,
and and I hope people can pay attention
to this,
That the maqam of Rasool, sallallahu alaihi wa
sallam, the station of the prophet sallallahu alaihi
wa sallam
is nubuwa,
prophethood.
And, of course, for us, we can we
can never reach
nubuwa
because Allah Subhanahu Wa Ta'ala
Allah knows best who he chose as his
messengers.
Allah knows best who he has dispensed, the
rahma, meaning
who he has dispensed that amongst. Look how
he calls prophethood, mercy.
Subhanahu Wa Ta'ala.
But
there is a question out of all of
the that
the righteous person
and the person who struggles
encounters as a believer.
There are there are different what are called
Right? The stations of those who are are
headed to Allah deliberately.
And the last station is very interesting.
The last station is recognized by many of
the of the Ariffin,
is Aridah,
subhanAllah,
is to be to be content with Allah.
And if if you think about this, right,
if you think if you think about this,
our entire life is really
to to measure the sourness of this dunya,
and the difficulties of this dunya
with us being content in the Lord of
this dunya.
That's why there's a statement
that
Allah Subhanahu Wa Ta'ala said to Sayna Musa,
Inna riaba'i
fi riaba'ikbiqadda'i,
You Allah,
that my happiness
is
parallel
to your happiness
with what I have decreed for you.
So perhaps
the attainment of contentment with Allah
is predicated on a life
that has to face tests,
that has to face hardships,
that test our iman,
so that the outcome of that is that
we reach that station, where it doesn't matter
what's going on around me, I'm gonna work
for the good, alhamdulillah,
no matter where I am.
But I am pleased with Allah
more than I am frustrated with dunya.
I am content with Allah
more than I am nervous and anxious
about this temporary world.
And that is one of the great wisdoms
of tests.
That's why Allah subhanahu wa ta'ala said,
who created death and life.
As mentioned by Al Asfahani
is a test
where the the reaction of the one being
tested is not known
even to the one being tested. The only
one who knows it is Allah
Subhanahu Wa Ta'ala. So Sayyidina Rasool salallahu alaihi
wa sallam, is going through all these difficulties,
but Allah subhanahu wa ta'ala astaffah,
wakhtar.
Allah chose him, Allah
raised him, and he became Muhammad
What about those of us who may be
dealing with substance abuse issues,
maybe dealing with the issues with our parents,
with our spouses, with our jobs,
COVID 19,
all of the things around us that tend
to rock us
are simply meant to remind us that we
should not completely be content with dunya.
That dunya is a fragile place.
But if we turn and look to the
truth, then we're gonna find true contentment, and
that's riudah
with
Allah
It's actually a very nice lesson
that Allah
raised Sayidina Muhammad
salallahu alaihi wasalam from an acutely
immoral society
and made him the messenger of Allah.
And for those of us who may be
struggling through conversion,
through difficulties, and whatever way,
if we stay
committed to the book and sunnah,
Allah
as he promises in the Quran,
will raise us to the station of Riduah
with Allah
and happiness with faith. So she says
So we say that
sincerity
and worship,
and serving others
is the key to hurooj
from fitna.
And that doesn't necessarily mean a physical
escape from hardship,
but an intellectual
and spiritual escape
that allows allows us to see through,
the temporary challenges of life
and focus on Allah Subhanahu Wa Ta'ala. Allahu
Akbar. Allahu Akbar.
Then she says
that the angel came to him
and he said
recite.
And here we learn something,
the importance of admitting when we don't know
something.
Because the world is steeped
in an attachment to the material,
The amplification
of who I am becomes all the more
important.
And that's what we see in the Instagram
culture, the TikTok culture. Ain't nobody putting stuff
out there that that's really their life.
People to put in stuff out there that
is highly curated
because everyone
is in many cases, except for the faithful
people,
competing
for the gratitude
and attention
of the temporary world.
Whereas the believer
emancipates his or herself from that and focuses
on the likes with Allah Subhanahu Wa Ta'ala,
and
attaining Masha'Allah
higher Al Maqamat.
So regardless of those things, they're with Allah.
So the angel came to the prophet
Recite and look at the humility of the
prophet.
He didn't have, like, you know, an argument,
he didn't get into it, he didn't get
in his feelings.
So a Nabooa
begins
with what?
Khilwa, with Allah, right? Spending time with Allah,
and being deliberate in that relationship,
serving his family
leaving evil
Right? Leaving
disobedience
is to enter into a state of disobedience
as we talked about last time.
And then the humility to say, I don't
know.
I don't know how to read.
I don't know how to read. And he
says,
and then he grabbed me.
This this angel grabbed him and squeezed him.
He says, until I felt like I was
going to expire.
There's evidence for this, that it's allowed for
a teacher to discipline a student as long
as it doesn't harm the student. The the
the challenges the community continues to face with
spiritual abuse are actually found in this hadith.
This hadith is so important, subhanAllah,
that there are more than 185
benefits that scholars noted
in this one narration.
The the this narration that begins
Saydna Imam al Bukhari's text.
So it's okay sometime for a teacher to
check a student or to discipline a student,
but not to harm or abuse, of course,
a
student. So he grabbed me and he squeezed
me until I felt like, you know,
my my my heart was going to expire.
Then he let me go,
and he said, Iqra.
And again, the humility of the prophet. Even
under pressure,
the Prophet is who he is.
Many people will crack under pressure. He says
again to me, Iqra,
recite.
The Prophet Sallallahu Alaihi Wasallam says,
This is who we want to live our
lives like, this is how we can heal
a Muslim community which is very sick.
Right? And heal a fractured world
that is rocked by so many challenges.
So he grabbed me again,
and he said to me, salallahu
alaihi wasalamah.
He said, Iqra.
The prophet answers, under pressure,
Pressure of the world
cannot rock someone who's worried about the pressure
in the hereafter.
The pressure of the world
is not going to throw someone off balance
who's worried about Liqaa Allah.
The success of this world is not going
to blind somebody
who's worried about success in the hereafter.
Then
he let me go for the 3rd time.
And then he grabbed him,
and he grabbed him and he grabbed him
and he said,
recite.
And he said and there's a different narration.
How am I gonna read?
I don't know how to read.
And the prophet
suddenly the Quran was revealed to him.
Recite
with the name of your Lord who created
who created
human beings from Alak.
Right? From something which is, like, small and
trying to cling, of course.
This is the blood that's trying to cling
to the uterus.
Right?
That
you should recite in the name of your
lord.
Recite
in the name of the one who created
human beings from Al Alak. And it's very
interesting that Allah Subhanahu Wa Ta'ala here,
he refers to the prophet sallallahu alaihi wa
sallam,
in this context as
the idea of Al Alak. Because when you
think of Al Alak, you think of birth,
and you think of something that needs something
to come into fruition.
So there's a very beautiful message here that,
oh, Muhammad, sallallahu alaihi wa sallam, just as
we take something from the uterus
and it's born into this dunya, we have
taken you from all of the blood and
challenges and the hardships and difficulties
of this society,
and now we have wilada and nabawiyah.
You have been born as a prophet metaphorically.
And just as
the alak,
just as this small clot of blood that's
clinging to the uterus
has no way to control itself,
and to bring benefit to itself, yet it
is born Alhamdulillah.
Do not worry, because in this process of
you becoming
the greatest human being, and becoming the final
messenger,
you have a lord that is going to
nurture you and take care of you
just as Allah Subhanu wa Ta'ala takes care
of the Alak Subhanu Allah in the womb.
Recite. Your lord is generous.
And again, just as the body is nurtured
in the womb
by the permission of Allah, by the mother,
the minds of people are going to be
nurtured with knowledge.
Who taught
people
that which
they don't know.
There's a question that some people ask.
Why
why is this the first chapter sent to
the prophet sallallahu alaihi wa sallam? Like, why
is this the first Quran, excuse me, revealed
to the prophet sallallahu alaihi wa sallam, and
our ulama have said something really remarkable about
this. And that if you look at these
first five verses,
you will see that the the entirety of
Islam,
if you wanna map out your growth as
a Muslim, and I wanna map out my
growth as a Muslim, is found in these
verses. The first is the word
rub. Rub means the one who is in
charge of everything.
And the one that is in charge of
everything is going to have commands
and prohibitions. So the word
meaning that you are going to be given
Allah. Things are going to be halal and
things are going to be haram.
Means that this Lord
This is the second foundation of Islam that
we wanna think about. Tanzi
of Allah subhanahu wa ta'ala.
The lord that has chosen you to be
a prophet is transcendent,
omnipotent,
and not like creation. There is no idolatry.
There is no shirk,
because matter cannot create itself.
But this
Allah subhanahu wa ta'ala, this Lord
created
all things.
Allah. And this of course is a very
frightening moment,
but don't worry, and this is the third
thing, that this deen
and our relationship with Allah is based on
Al Karama,
that Allah Subhanahu Wa Ta'ala is Ar Rahman,
Ar Raheem.
As we go through the challenges, just like
the the alaq has to pass to reach
the uterus.
Right? And go through so many challenges to
become full. You are gonna face challenges in
this life
and difficulties in this life, but don't worry
your lord,
Akram. So don't get discouraged.
Don't get frustrated.
Don't doubt yourself.
Allah subhanahu ta'ala is merciful. So what do
we take from this these verses? Number 1,
that your lord, Urab, means the one who's
worshiped.
Number 2, the one who is bringing sharia
to you, haramal haram.
Number 3, the one who has no
equivalent, no shirk, la sharika la. Number 4,
that in this great power and all of
this transcendency,
he is Rahman
Al Rahim.
And that takes us to the 4th
or 5th that you have to work to
learn
about this lord. You have to be deliberate
in trying to seek knowledge.
You should be sitting, you and I, with
teachers
and engaged in proper learning,
not entertainment,
education.
Allah can take you to places you've never
imagined you would be.
Allah subhanahu wa ta'ala can show you things
that you never thought what you would experience
in your life. Faith will take you somewhere.
It will raise you.
We will
raise
you. Then say that Aisha says
that he returned with this information.
And and and for Raja Abiha,
many ulema said he meaning he he left
this situation having memorized everything he heard.
Sallallahu alaihi wa sallam. And there's discussions about
how did the prophet sallallahu alaihi wa sallam
recite,
and the strong opinion mentioned by Sheikh Mohammed,
Abdullah Duraz is that Sayna Jibreel,
when he would recite this, the prophet recited
it back,
as we find and we'll talk about this
in the future. So
it
was
Bitalaqi.
He came back with this information,
this is Jumlah Ali if you understand Arabic,
and he in the state, he was disturbed
And here disturbed,
oftentimes is translated in a way that would
assume the Prophet doubted the situation
or was uncertain. No. Meaning he
was overwhelmed.
And he came to his wife, Sayyid Al
Khadija, we talked about her last time,
and he said cover me cover me cover
me.
The ulema, they noticed something really important here,
And that is that it is important at
times to share things that have happened in
our lives that are monumental with those who
are closest to us.
There's nothing wrong with that. Number 2, the
statement
cover me cover me
is an attempt, a what we call a
to seek a remedy for a situation.
So they said this is an evidence that
a person should seek remedies for any type
of disturbances,
and, of course, the greater in a in
a in a in a higher
level of intensity would be for illnesses.
Sometimes we find Muslims and this is the
danger of where we are as a community,
lacking language on issues, as we'll talk about
later. Lacking language on issues. So when a
community doesn't have a language for things, and
what I mean here is, like, knowledge that
provides
contemporary frameworks
for Muslims to navigate the challenges of life.
You can't you can't bash young Muslims
if you haven't provided them with a framework
to live.
You can't bash activists if you haven't got
into, like, what is Islamic activism?
You can't bash Muslims who are trying to
get involved in politics if you haven't provided
a
a a a a political a theological,
set of frameworks
or a a a a
political theology, if you will. Right? That's gonna
help them map things out.
And that's kind of the danger of where
we are sometimes with our our teachers
is that they are not speaking to the
issues.
And when you don't speak to the issues,
then it's gonna be muted.
And if there's no voice there,
if the kitab of Allah isn't there, right,
metaphorically,
then you can't fault Muslims for finding other
voices.
So the prophet
here we we take a very important language,
zammilluni
akhlu bil aswab,
taking all the necessary
precautions, but also seeking
remedies
for challenges.
And she covered him until this this this
incredible sense of awe
ceased,
and he became calm.
And here we see the vulnerability
of the prophet sallallahu alaihi wa sallam as
a husband with his wife.
It's very important in marriages
that we can be vulnerable,
that we can be honest.
And it's a key to a successful marriage.
It's a key to successful life, being able
to articulate how you feel.
I have a very good friend of mine,
when his son gets upset,
instead of, like, yelling at his son or
disciplining his son, he sits his son down
and he says, let's talk about how you
feel.
SubhanAllah. And I said to him, like, why
do you do that? He said, I want
my son to build his EQ.
Right? I want him to build his emotional
intelligence.
And that's what we don't have. We have
a society where everybody wants to be hard.
Everybody wants to look perfect. Everyone wants to
be, you know, everyone wants to be in
Jenda in dunya,
but it can't happen because the dunya ain't
built for that.
So what does that lead to? Frustration,
insecurity,
the the the compounding sense of lowliness.
The prophet
he is the prophet alaihis salatu salam,
and
clearly expresses to his family
And what that means again is that he
was overwhelmed
by this experience.
Some of the ulama said it meant he
was fearful because he at that moment, as
soon as he heard revelation,
he became
completely connected to the Quran.
He was worried that that it was gonna
stop. And look at his wife, Saydah Khadija
says is different than
la'a. Means
absolutely
this is impossible.
You don't have to worry about anything.
And then
she does something incredible. What's interesting is she
says,
She swears by Allah.
We take a very important principle from this
and that is that if we know someone
to be of good character
and they are faced with some kind of
difficult challenge, it is okay
based on what we know of their good
character
and
to prefer what we know of their good
than to assume evil. Imagine if Sayida Khadija
had a bad assumption of her husband.
Imagine if she was like, you know, just
dismissed him or didn't listen to him
or didn't pay attention to him.
But she says
She says, no. That's impossible.
I swear by Allah.
And then she begins to recount
the great things that she knows
of the character
of the prophet sallallahu alaihi wa sallam.
And we take a point from that. It
is allowed to mention to a person
the great things they have accomplished
if you believe that there is a benefit
in doing so.
Oftentimes, we think, like, oh, I shouldn't share,
or, oh, I I shouldn't say good things
about a person.
But Allah says
tell the good tell the believers good things,
make them happy.
The prophet said, if you bring happiness to
a fellow Muslim, it it
obligates paradise for you.
The other thing that I think is very
important here is that we find a language.
A language that marries
prophecy with activism.
A language that marries prophecy with politics.
What is your political theology? Not your political
theory.
What is your economic theology?
What's your position on the prison industrial complex?
What's your position on the military industrial complex?
How can we
engage,
say, in Hajar Umrah,
and not think about the Yemenis that are
being pounded by the Saudi state with American
bought weapons?
Like, how can that happen?
Right? That does I'm not saying don't go.
There's some ulama that said you shouldn't go.
I'm not gonna get into that issue.
But what I'm saying is if I'm taking
selfies and kicking it in Mecca
and enjoying that Starbucks across the street
without thinking once about those little babies in
Yemen that are starving to death and being
bombed by weapons made in this country that
we live in
and bombed by their fellow Muslims,
then what is really the fruit of the
here I'm doing?
We learn something very powerful here.
Saydah Khadija
says
You keep family ties,
man. Because keeping family ties is not easy.
It's not easy to balance
family. It's just what it is.
So that actually is is is an a
testimony
to the greatness of the prophet.
Alayhi salatu sam. With this massive family,
you've been able to maintain good ties with
them.
And that means that the prophet, you carry
the weak, and here's here's the language, the
the the
the the the the the the
theological
language for activism
that Muslims should be
invested
and looking after the disenfranchised.
As they say,
Al Khal is the one who cannot live
independently.
For whatever
reason,
The sheikh, he gives examples of, like, orphans
or people who are who are not taken
care of.
People who are forgotten. Here is here is
what prophecy is.
It's not it's not now reduced
to shallow moments
of public expression and attention getting.
It's about serving the forgotten and the disenfranchised.
That is prophecy. This is where it starts.
And that's why when the person came to
the prophet said, I love you. The prophet
said, be careful what you say. Said no.
No. No. I love you. I love you.
I love you. He said, if you love
me, prepare for poverty because you're not gonna
be popular. You're gonna take positions
that don't work, that don't go viral
because people don't wanna look after this kind
of situation.
He was doing this before he was a
prophet.
You Allah. The word
means something that doesn't exist.
Are those who literally don't exist there amongst
us, but it is though they don't exist.
The prophet
served those people,
the forgotten ones.
That you look after things that most people
don't look after. That you look after people
in situations
that most people don't wanna get involved in
to the point that it is madum in
their life, not in your life. In your
life, it's Mujud, but in their life, it's
Mu,
Madum.
That's that's prophecy.
That's our community.
That's who we should be.
But when we are unable to escape
a post colonial hangover
and the white gaze
that shines on our community all the time.
We have to be very, very careful
that when communities
and when certain cultures
give us attention,
and we allow that attention to be the
number one barometer
that validates if we're on the truth, we
cannot function the office of prophet.
I I appreciate Imam Khaled Latif,
who a few years ago
went to South Dakota, man, without a camera.
Went to South Dakota without a camera
to stand with the first people who are
fighting for their sacred land.
I appreciate the imam in Los Angeles.
When I went to a hospital one day,
and the people to visit a friend, and
people were telling me there's this guy, he
has big beard and stuff, and he comes
and he just, like, talks with us and
he makes us happy.
It was a local imam in the city.
Nobody knew he he was looking after the
Madhu, man.
One time I was in Florida visiting an
elderly woman and her husband, he had Lou
Gehrig's disease. He passed away, Allahu Hamel.
And I I was saying to myself, like,
man, this sister,
she lives in the middle of nowhere.
Like,
who will visit her?
Who will look after her? She's maduma.
And then she told me, you know, Imam
Zaid Shekhar,
he comes regularly.
Zayed. Imam Zayed Shekhar was living in in
in in Northern California at that time.
And then I said, you know,
I have a lot of love for Imam
Zayed, man.
Because that is.
If we think about this now in in
our contemporary setting, I want you to type
this
in the comments box.
How do you then translate
maintaining family ties?
I I did it. It's not easy. I
had to forgive my brother because when I
became Muslim, my brother physically assaulted me, man.
Physically assaulted me.
I had to forgive him and try to
reestablish
family ties.
How do you translate that into your life
right now as you hear this? This is
not entertainment. This is a responsibility.
Hadith are a responsibility,
not entertainment.
How now do we look after
those people?
Those people who cannot and we see now
in Boston, We see now and this is
domestic violence month. I I believe domestic violence
should
be amplified all the time, but this is
the month for it to be amplified.
We see that in in New York City,
they're about to
open up another shelter. There's numerous women's shelters
across the city and shelters for the abused
within
Muslim
communities.
That's.
Who is it in your society now? You
could type it in the comments box. Think
quickly.
Who is it that you can serve that
no one else is serving?
That people have forgotten they are Madhu Min
in the minds of the people,
but they are Mojudeen
in the minds of the Mu'tin.
That's
a language for political activism.
That is a language,
right, for engagement.
That is a language
to serve those who are forgotten.
And she says,
You're welcome, guests.
You're a generous person
even though you may not have a lot.
You are someone who looks after the guest.
And anybody that has
a right
or anybody that is upon the truth,
you
support them.
Man, can you imagine hearing that from your
wife?
You know, one brother told me he said,
I make mohazaba.
Every month I sit down and I evaluate
myself.
I said, really?
Who evaluates you?
He said, no. I evaluate myself.
I said I said, that's good, man. That's
good. You should evaluate yourself, but I don't
think that's gonna give you the complete picture.
He said, well, then who should evaluate me?
I said, your wife. He said, nah,
man.
Nah, bro. I'm not letting my wife do
that.
I'm not letting my kids do that, but
that is who can really inform us about
ourselves.
So look how Sayedid Khadija informs
the prophet
about the
situation.
And this is a beautiful example
of shura,
you know, good households,
good families, I wrote some notes here somewhere,
are are founded
on clear communication,
taking shorter with one another,
consultation,
right, and evaluation.
We know that after some time, she suggested
to the prophet
that they should go and visit
her relative, Waraqa ibn Nawfal.
Hajib.
The prophet didn't get an attitude when his
wife had an opinion,
and his wife
doesn't need permission to share an opinion.
She just shares her opinion.
We should go to Waraqa ibn Naufah.
He's my relative.
He's learned.
He's older.
He brings together
experience
with knowledge,
and he's my relative. I trust him.
We also learned something about Khadija. There wasn't
drama with a relative.
She's able to go
to her relative
and seek this advice.
And, of course, she is the the cousin
of Sayeda Khadija Radiallahu ta'ala
and
her. Sayeda Aisha says,
that he was a Christian.
Here, you talk about interfaith relations,
it's right there in front of you.
It's right there in front of you.
The first
experiences of the prophet give us language
and layering
for numerous challenges that we face as a
community.
But we are busy, man. What's up with
Muslims
in social media spaces?
Always in drama,
fighting, who's this sheikh is bad, this sheikh
is good, these followers
ain't nobody got time for that. We're supposed
to be helping the world, man, and bringing
people to the sun,
the light of Islam. But we argue so
much, we kick up so much dust, nobody
can see the light around us.
We're caught up in all these little things,
man.
Instead of really critically thinking about
the study of the sunnah of the prophet
salallahu alaihi wa sallam, and how it speaks
to a lot of issues. I really encourage
you to come every Friday night, man. Tell
your friends.
Right? Encourage them to come, take notes,
get involved,
engage in a serious study of your religion.
When people come to me like, you know,
I just I'm just not happy with my
religion. I'm just not happy with being Muslim,
you know. And I asked him, have you
studied?
No. Then, I mean, what are you unhappy
with?
Right? What are you unhappy with?
And he was known he was one of
the few people there were less than 15
people in Mecca who could write. He was
one of the people who could write, and
he used to write the New Testament
from in Hebrew.
He was an intelligent person.
He was blind,
and he was an elder.
I mean, it's remarkable that the beginning of
prophecy starts with a woman,
a middle aged man,
a non Muslim who
subhanallah, can't see
and is old.
There's a lot here, the generational challenges that
communities face, the inability of the elders to
pass the baton. You know, all this kind
of is found here. Look. Watch how
has no jealousy toward this young this young
man.
Sometimes you talk to the old heads, you
know, who do you think these young people
think they are? They they think they're gonna
do something that's gonna help the world. What's
wrong with
it? Then she says,
son of my uncle. Right? You lose it
in English, but son of my uncle is
like pookie. You know, it's like a term
of love, a term of respect
to create a sense of Koraba,
a relationship. Listen
to
the the the the son,
of your brother. Of course, Ibn Akhiq means
the prophet is actually not related to Warakah
in this way, but again to create a
sense of endearment.
How could anyone ask, are women allowed to
speak at conferences?
Are women allowed to engage in dawah? Are
women allowed to engage in Islamic work? If
if it wasn't allowed.
There are some people nowadays who will use
Islam Islam if they were alive when Khadija
did this, they would reprimand her.
If they were alive, they would not allow
Musa's sister to speak to pharaoh.
Well, where did you get this real that
that understanding of your religion from, man? When
your mother is saying Isma, it's a order.
Listen
to
the the the this man.
And the prophet doesn't
get in his feelings, doesn't get insecure with
that. It's all gravy, man,
Because he trusts his wife to have a
strong relationship.
Prophet sallallahu alaihi wa sallam shares with him
everything he saw,
everything that he experienced.
And the word fat means suddenly.
He was, like, jolted.
He said
Musa.
That is the same angel that Allah sent
to Musa. And the reason he knows that
if we look at all of the prophets
in the bible,
prophet Muhammad sallallahu alaihi wa sallam has mentioned
in the old testament that
there will be a prophet who comes like
Musa.
Christians say that's Jesus.
We say that's Mohammed.
Alaihi salatu salam alaihi ham salam. Why?
Because the prophet sallallahu alaihi wasallam,
right, he was separated
from his family
as Sayidna Musa, as a child was separated
from his family.
The prophet sallallahu alaihi wa sallamah, they had
to find someone to suckle him. They had
to find someone to suckle Sayidimusa alaihi salatu
salam.
Sayidimusa alaihi salatu salam
had to migrate.
The prophet
had to migrate.
There are many, many, many, many similarities
between Sayidina Musa and Sayidina Muhammad
So Sayidina Waraka, he says,
That is the same angel
that Allah
dispatched
to Musa.
He says, oh, man.
Oh, man. Oh, man.
I wish
The word actually is is a word,
is applied to
a a young camel that reaches around 4,
years or 5 years of age,
because at that time, it's considered to be
at full strength.
So this is rhetoric, meaning, I wish I
was young, man.
I wish I was young again.
We learned that it is allowed for a
person
in reflection to say, I wish
I was this or this now so I
could do
good. Yeah.
I wish I was young, man. I wish
I was young. Yeah. And
I I I I I wish that I
will be alive when your people expel you.
You know how watered down we've made things?
We translate hijra as migration.
What?
The Hijra of the prophets, some people say,
yeah. You know, it was a migration. Migration
means, like, yo, I had, like, rented a
car. I had a Airbnb.
I moved.
It was being expelled,
forcibly
expelled.
We should not water down the translation
to
appease others
or to take out
the cadence that is in the language.
Hijra, as we'll talk about in the future,
is
having no other choice but to flee with
your life and your religion.
That's much more than migration.
For those of you who are still young
and youth, according to Islam, is under 40,
man.
You should understand how lucky you are right
now.
Are you gonna use your youth for the
gram?
Are you gonna use your youth to get
attention from people that's not gonna last and
leave you empty?
Are you gonna use your youth to emulate
people who themselves are empty on the inside,
man?
Or are you gonna use your youth
for faith
and to heal a fractured world.
Man, that's a real question.
The prophet
said,
a person is not gonna move on the
day of judgment till he or she is
asked about 4 things. One of them is
about their youth.
Actually, that's a good question. Someone's asking so
was
Muslim, there's a difference of opinion.
We don't have any any
clear evidence to him accepting Islam
But it would appear that
perhaps he became Muslim by his intention.
You know, I wish I could help you.
I mean, if I could help you, obviously,
that would
apply that he was going to follow him
and accept his teachings.
The prophet salallahu alayhi wasalam when he hears
this, he becomes
a little bit flustered and he says, they're
gonna expel me?
He says, nah.
No man came with what you came with
except he has enemies.
We learn a lot here, man, from this
advice of
and that is number 1,
the role of elders in nurturing and guiding
the community.
He didn't he didn't feel intimidated.
He didn't feel that this young man was
stepping on his shine.
He did it. There was none of that.
Right? He encourages him. I wish
I would give everything to you. There's different
narration says, you know, I would support you
in every way I could.
Number 2 is, he's honest with him.
He's honest with him.
He says, look. You're gonna run into some
challenges.
It's not all, like, perfect. The this was
the angel sent to Musa. I wish I
was young so I could help you. You're
going to be evicted
and forcibly
removed from your city
by your people.
Keeps it honest.
And on the prophet side,
the young person doesn't get upset. Oh, man.
You know, he told me this. This is
the who's this guy think he is?
Then he says, you know, very beautifully, he
says,
That if I'm if I do reach and
this is where your your question is is
very powerful. Right?
It seems to me he was Muslim too.
Because in
the actions are by the intention. I have
no problem believing that was
Muslim
by his words, by the man's words.
Well, and you,
if if your day arrives
and I reach that day,
I'm gonna help you
and a tremendous help in every way possible.
And then say that
says
that, you know, he didn't live much longer.
After this experience,
he passes away and as we finish the
first hadith,
Revelation
stopped.
There's a difference of opinion, and I wanna
explain something to you, and I don't wanna
make it too difficult. But you hear sometimes
people say, like, how long was the period
when the revelation stopped between what happened with
Waraka and Qarihira,
and then you Aiyuhan Mudathir
coming to the prophet sallallahu alaihi salam.
The strong opinion,
mentioned by Shabi from Sayna Imam Ahmed and
his Musnet
is that it was around
two and a half
years. When you add that to the period
of seeing true dreams, which is another 6
months, then the total is 3 years.
So that's why you hear people say the
narration, you know, Ibn Abbas, that the prophet,
10 years in Mecca.
You hear other narrations as some Sahabi said,
13 years in Mecca.
This is called
in
means there seems to be like a contradiction.
And there is a methodology for dealing with
contradictory
text as Imam Shulkani mentions, and the first
is to believe that the contradiction in reality
is in our mind. We are having trouble
understanding.
The beauty of Islam is that it forces
us to be introspective
first before we start pointing fingers.
The challenge of a post
Hellenistic
world is that it tells blame everyone else
but yourself.
Islam said, no. Look into yourself.
Mutanabbi says something great. He said,
if the food tastes bad
and you have an infection in your mouth,
don't blame the chef.
If the food doesn't taste good,
don't blame the chef if there's an infection
in your mouth.
And if your eye has an illness, don't
blame the painter.
Start with your infection.
So
means when we find text that seem to,
in our minds, contradict oh, some people said
13 years in Mecca, some said 10 years.
I'm confused.
Let's bring them together. So the methodology
to deal with the is what's called Al
Jama.
The majority of the say, well,
you know, if you can make text work
together, that is the obligation.
So both narrations are correct. 13 years means
the first 3 years where the prophet saw
drew true dreams till he had the experience.
That was 6 months.
And then after that, it was 2 years
and a half until the next chapter was
revealed to him, so the total is 3
years.
So that means they're counting that period
as well as the period of risela
that starts with
saying the total is 13 years. Ibn Abbas
is not counting those 1st 3 years. He's
counting the 1st 10 years when the Quran
comes and tells the prophet,
go and get
busy.
Alhamdulillah. We're gonna stop now here. This hadith,
Akhaja Abu Sheykhan, is related by both Sayna
Imam al Bukhari
and Sayna Imam Muslim.
One of the advantages of Sayna Imam Muslim
Sahih,
and that's why many Malakis prefer it over
Sahih al Bukhari, the old Malakis,
is that Imam Bukhari oftentimes will narrate a
hadith Ikhtyasar.
He didn't do it here. We'll talk about
in the future, he will narrate a hadith
in summary.
Whereas, like, for example, the hadith of Jibreel,
his narration of Abu Hurairah just says, one
day we were sitting with the prophet.
Or one day we're with the prophet. Imam
Muslim narrates the narration of Abdullah bin Umar
from his students that we met Abdullah bin
Umar in the Kaaba. We ask him these
questions about Kaaba and Qadr, and then the
hadith is given in his context. This is
one of the things that distinguishes
actually Sahih Muslim besides of how it was
organized, but both Alhamdulillah
Alhamdulillah
So we'll stop here. If you have any
questions, mashallah, I appreciate,
Shanta Rafi, I think is how your name
is written. I really appreciate you asking questions,
man, and engaging,
and sharing your thoughts. I think what you
shared,
was very, very important.
And those of you also that are engaged,
in thinking critically,
my brother Garrett from Brooklyn, man.
Much love to you, bro. As always,
But but I appreciate the fact that you
guys are engaged man. You know, we don't
have to I agree with both of you
by the way, but even if we don't
agree with one another,
it's perfectly okay,
to share ideas here, and I want people
to feel that they can. For those of
you on Facebook live, there's a lot of
people,
may Allah bless you. Again, you know, we
have a school called Swiss online, if you're
interested in taking full time courses in a
way which is structured but on demand, so
you can go at your own pace, Sign
up at soheyweb.com.
You get live courses,
over 400 hours of on demand content. We
have, as well as youth programs that run
live all all week. We have around 300
youth.
We have guest speakers this October
13th. We have, doctor Jasser Ewda who's coming.
Gonna talk about Maqasid Sharia, the higher principles
of Sharia. Last month, we had Imam Arshad
from Atlanta,
talking about his book. In November, we have,
sister Takiyah gonna talk about homeschooling,
Muslims, especially in the time of COVID. And
then in December, we have Sheikha Fusina Muhammad.
He's gonna come come and talk about, the
miraculous nature of the Quran. If you have
any questions, inshallah,
feel free to share. Afiyal says, someone said
I feel sad when this halaqa ends. You
know,
Right? The best speech is short and to
the point.
So may Allah bless all of you. Again,
if you're interested in supporting the work that
I do, you can go to suhayweb.com.
$10 a month, man. It's 2 cups of
coffee, man.
Right? Two cups of coffee. The the book
that I'm teaching from outside of the notes
I took from the teachers that I read
Buhari and other text to is Al Muhtar
min Kunuz, Sunnah and Nabawiya
Shar Arba'in Hadith and Fi Usulidi.
This is a book written by a great
Eschar scholar, Muhammad Abdul Al Daraz, that deals
with hadith that are specifically dealing with issues
of faith and the
iman. And unfortunately it's not translated but maybe
one day somebody can. Any questions if not,
Jazakamu Allahu khairan. May Allah Subhanahu Wa Ta'ala
bless you, we end by making du'a, we
ask Allah Subhanahu Wa Ta'ala to make us
from the true lovers and followers of the
Prophet SallAllahu Alaihi Wasallam.
We ask Allah to help us reach our
rida, to reach a statement of intentment with
Allah Subhanu wa Ta'ala. We help Allah Subhanu
wa Ta'ala to allow us to emancipate, ask
Allah to help us, excuse me, emancipate ourselves
from the shackles of this dunya and the
constructions of this dunya so that we can
see with the Ainul Basirah,
with the aim of iman and yaqeen. Ask
God to bless all of our young Muslim
brothers and sisters, man, out there
who's struggling, trying to hold it down, going
through a number of challenges.
May Allah subhanahu wa ta'ala raise you and
increase you. We'll pray for our parents
and everybody in our convert brothers and sisters.
We'll see you guys next week. You feel
free to share, let people know, share notes,
share thoughts,
and let's Insha Allah expand,
the attendance Insha Allah of this halaqa. Next
week, we're gonna continue talking about the early
stages of revelation
sent to the prophet Sallallahu Alaihi wa Salam.
Good to see you guys as always, and
I wish you, the best.