Suhaib Webb – Treasures From The Sunna Part Two
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AI: Transcript ©
Welcome back to
our 2nd session reading from the book Al
Muhtar
Min Kunuz
and Nabawiyah
Written by the great scholar, Mohammed
Sheikh
Mohammed Sheikh Mohammed Abdullah Duras.
As I said last week, this is a
text which really is a summary of a
summary of another text,
where we're going to be going through crucial
important hadith
related to the of the religion, related to
issues of belief,
and practice which are foundational. You can think
about this being very important because
one of the challenges of the Muslim community
in America in particular
is that it is being
constantly pushed into secular waters.
Issues which are very secular
are are are very popular amongst the Muslim
community. But if there is no rooted, there's
no foundations.
We may get we may get lost in
those waters.
And we may drown. Also,
it's it's dangerous to simply be concerned
about religion,
quote, unquote, and then to neglect also,
the concerns of society. So that's why studying
the hadith of the prophet sallallahu alaihi wasallam
is very important because it centers us.
It gives us a lot of information as
you'll see tonight about a lot of things
that we may not be aware of. And
also,
it it provides
us with a glimpse into the model of
the prophet
And where we started in this book written
by the Sheikh Alhamdulillah, one of the great
teachers from Al Azhar who died in the
fifties in Lahore, Pakistan,
is we stopped on how revelations
started.
And we talked about what does the word
revelation mean, al wahi, which is from
means to to
excuse me, means to to bring something to
to to
inform someone of something in a way which
is subtle or even secret. So that's why
writing is called in the Arabic language.
Sign language is called
symbols is called and even speaking to someone,
softly is called.
So the idea here is that communication is
is happening in a way which is very
subtle
and oftentimes,
is not even people aren't aware of it.
When we talk about the Wahi to the
prophets alayhi mus salatu was salam,
the sheikh, he says here we talked about
last week something called
means that you have a word, but over
time, the word loses its linguistic meaning because
its religious meaning becomes far more popular.
So for example, like salah, the meaning of
the word salah is dua.
Right? Dua.
But that that meaning very few people use
it now. When we say salah, we all
now apply the the the Sharia definition for
salah which is to pray.
So the same thing with wahi. It has
a linguistic meaning, which means a form of
communication,
you know, which is like kind of secret
or very subtle. But when we use it
and it's used by the scholars in Usuluddin,
the sharia means
which means a subtle or secret
communication or teaching.
From Allah
Allah directed to the MBA,
to the prophets
And we talked about what this means and
we talked about what prophets are. We talked
about our beliefs in prophets last time. If
you scroll down, you're gonna see those lessons
there. And then we noted that as the
sheikh he mentions that why he comes in
2 ways. 1 is with an intermediary, so
with an angel, either in the form of
the angel or the angel, like in the
case of saying Nijibreel alayhi salatu salam
takes on a human form. And then the
second way that Wahi is communicated revelation to
the prophets is without an intermediary.
Without an intermediate. So directly to the prophets
either through inspiration,
through vision, through dreams, or through Allah
speaking to the prophets.
As is mentioned in the Quran, Allah says,
Allah subhanahu wa ta'ala spoke to Musa. We
talked about what the speech of Allah means.
We gave the two opinions
of of Sunni theologians,
last time. And then we stopped, and this
is where we we stopped, and this is
very important before we take our first hadith
tonight.
And
that is that the Sheikh, he he mentions
3 terms that are very, very important.
Three terms that are very important. If you
look in the comments box above, if you
send an email to suhay webb.com and you
register your email with us, I'll send you
the notes
every Thursday,
for this course. But also people who are
listening or watching, if you can also write
anything that you hear that's important in the
comments box,
for every letter you write, people are going
to receive,
help in their studies, and also you'll receive
a blessing.
But the sheikh, he mentions 3 important terms.
Number 1 is what's called
which means
knowledge, which is the foundation of sir certainty.
Right? Knowledge, those sciences that lead to certainty.
Number 2 is.
2nd, our knowledges in relationship to god and
faith and religion, which are uncertain, meaning that
they need something. They need secondary evidence to
to cause us to have certainty in them.
And the last word that is very, very
important that you need to remember is
means those secondary evidences from the Quran and
sunnah
which are going to
support
something which is presumptive,
something which is not certain.
So there are 3 areas
in Islamic and Islamic thought and the fiqh
of Islam
that are very very important. When you talk
about certainty because we're in a time of
great uncertainty.
That's why this book is very important. Right?
It's going to give you foundations
in a in a time when the foundations
of things in the world are being shattered
and shaken,
especially with postmodernity
and morality
and and notions
of god's existence,
are are taken for granted by many people.
Like, they they simply just reject
that god exists and this leads to a
moral break down into nihilism and hubris and
so on and so forth.
If you and I don't root ourselves in
foundations,
we may begin to we may begin to
inadvertently,
float out in some dangerous currents.
So these three terms that I'm sharing with
you are extremely important
in forming kind of how
Islamic theology looks at knowledge.
An epistemological
framework.
And this is from our our normative
ancient scholarly tradition.
The first one is
the sources of knowledge which you can have
certainty in. And that is the Quran
and the preserved
sunnah of the prophet
sallallahu alaihi wasallamah
as well as the consensus of the ummah
of the community.
The second is what's called
and
we're gonna talk about some simple examples today,
are those things which we are not allowed
to bank on with certainty.
They need something, and what they need is
secondary evidence, and that takes us to the
3rd term,
that they need something outside of themselves
to validate them.
So he said that
is revelation, is prophets, and so on and
so forth.
For example, is like the dream of a
righteous
person, the dream of your parent,
the dream of a sheikh,
you know, the dream of a friend,
all that falls under what's called.
Unfortunately,
treat,
like it's
So it's it's common, right, to find people
who are like, oh, I had this dream,
you know,
this dream has to mean this, this dream
has to mean that, like, has to be
this has to be certain, this has to
be like this.
You know, my my sheikh told me he
had a dream,
that, you know, I was supposed to divorce
this person and marry this person. I've seen
these kind of things. Right? All this falls
under what we call.
It should not be treated and excuse me
as I adjust
something. It should not be treated as definitive
knowledge or knowledge which leads to certainty. It
should be treated
as knowledge which is
and actually needs
and actually needs supporting evidence
before you can rely on it.
So, Alhamdulillah, as we go through now this
book every Friday, I want you to understand
this is a course.
It's not like a lecture. It's not meant
to,
you know, give us kind of the the
fun motivational talk. This is a class and
we're going to be going through this book,
Alhamdulillah.
And last week we started, and you can
find that recording on my Facebook page.
And this week, we're going to continue as
we are now talking about revelation.
Revelation. And we said that there are 3
terms
that are very, very important
that you wanna know. Number 1 is
sciences
and and and knowledges that lead to certainty.
And this is revelation
and the consensus of the ummah.
The second is
and really if somebody can take notes,
it's gonna be like really super appreciated for
people who wanna learn.
Right? Those sciences
which
are presumptive
when it comes to faith and
and
And the 3rd term I said that's very
important as
If you understand these three terms, it's going
to really furnish your mind with how you
can look at the world and how you
can navigate through a lot of situations. For
example, you wanna marry someone and your relative
comes to you and says, I had a
dream that this person you wanted to marry
was a Raptors fan.
How is it possible?
You know, I I had this dream last
night that
your future spouse
was wearing
a Kyle Lowry jersey.
This is, you know, this is a major
problem. Or a Miami Heat jersey.
So, therefore, you can't marry that person.
When this happens, right, when this happens
and when people
begin to ask
these kind of questions, right,
we,
when these people begin to think this way,
we have to ask themselves, like, are you
giving this dream that you saw my future
spouse in
Raptors
hijab
or a Toronto Raptors, you know, thobe?
Are you giving this,
like as though it's?
Islam
in its framework and in its structure
strives to protect us
from abuse
because Islam comes on the tail end of
a Christian Judaic tradition
where religious power Allah
says,
they took their priests and rabbis as gods.
So within its structure,
to help you with now. So the first
term we said is
those knowledges which we can bank on. There's
certain
like
number 2
those those
sources of knowledge which when it comes to
the the absolute truth are presumptive.
And this is the 3rd term,
meaning that those
secondary evidences that support
that support
the second kind of source of knowledge. And
I gave an example of how this happens
all the
time. People give dreams. We're going to talk
about this later tonight.
They give dreams almost like an authority that
should not
be there. Whether it's from a righteous person,
whether it's from a Sheikh, whether it's from
an imam, whether it's from a parent, whether
it's from a family member, or whether it's
from the person
themselves. Dreams in general, first of all, we
say, we are not allowed to derive rulings
from them.
This is basically agreed upon in the Usul.
The only time that we're allowed to act
on these things is when there is
those
texts from Quran and sunnah that align
with the general idea of the dream.
Inshallah,
we'll talk about we'll talk about that, Inshallah,
as we continue.
And that takes us now to the first
hadith,
that we're going to be studying, Insha'Allah Ta'ala.
And,
again, we can say the dreams are important,
but we have to stick as Muslims to
our principles and to our understandings as taught
to us by our our ulema
and our scholars. When we begin to start
to bring in things which are foreign to
our religion and we begin to give things,
priorities which the prophet
did not give and the Sahaba did not
give and the did give. And the community
did not give. We open ourselves up to
being abused by people. When people start to
say that I had this dream
and you know, you have to act on
it. And everything I'm talking about now, and
I think this is very, very important,
to the sister that's quoting is, this is
what I'm trained in. This is what I
do. These rules and regulations that I'm sharing
with you, this is something that I studied
with with our masters.
I spent time overseas.
I spent my life doing this. This is
not a free for all and I I
I think maybe the the first part was
missed. That as we said dreams within themselves
as we'll talk about later on are not
considered sources of revelation.
They are not equal to the Quran. They
are not equal to the sunnah
unless they come from the prophet
from anyone else, those dreams and those notions
and those cool ideas
demand what's called
a they demand secondary
support from the Quran and Sunnah. And I
gave a few examples, and one of them
is the destructive behavior even as some people
who have abused their spiritual power
and some people who within families have destroyed
people's lives.
And by those people who claim to know
how to interpret dreams. One of my teachers,
is a great dream interpretator, but he would
always say the truth of the matter is
known to Allah Subhanahu Wa Ta'ala and to
no one else. We leave this to Allah
and
we stick to the system. If somebody else
wants to follow another system outside of Islam,
that's fine, but don't call it Islam. That's
Islam.
We don't have Islam. We have Islam. Islam
means to submit to Allah. It's not easy.
And what we see over and over, and
I've seen this on so many occasions,
with young women,
especially,
and young men have been assaulted,
physically abused,
mistreated by people who claim to be interpreters
of dreams and to know special things and
secrets about people.
So,
again, we're not completely throwing out dreams, as
we'll talk about later, but at the same
time, no one should ever say that dreams
are equal to the Quran and the sunnah.
That will be a very serious problem.
And again, there's a problem with the community
that loves the spooky,
that is enamored
by,
superstition.
Islam
disavows superstition completely
and affirms the supernatural,
and the one who knows the supernatural
is
Islam disavows
superstition
but affirms alghabiyet,
the supernatural.
And I understand
that sometimes we've been exposed to other systems
and other notions
of how we look at the metaphysical world,
but
it's Islam,
not Islam
or her slam.
It's a system, it's an incredible system, it's
a beautiful system, and we have to be
very careful
of how Eurocentricism
and white supremacy
and so many of these these post colonial
things have seeped into our minds
to the point that we no longer trust
our own religion and we no longer like
each other. As one of the great imams,
mentioned to me that the Muslim Ummah is
like a boxer who has been beaten so
many times in his or her face that
the only thing he can do is swing.
She can swing, but they can't see anything
in front of them and they accidentally hit
their trainer and their manager.
That's a great question someone's asking, and I
love these questions, alhamdulillah.
What about Ibn Serene's book of dreams? He
did not write this book.
There is
no authentic
narration
related to Sayna Imam Ibn Sirin. Abdul Rahman
ibn Sirin was a great Muhadith.
He was a great faqih. He was a
great scholar in Islamic law. He never wrote
a book of dreams. If his family is
alive,
today, I'm sure that his family,
will,
you know, be those people who collect so
much money from people who owe them copyrights,
man.
So,
again and and and when I see people
in the comments asking questions that aren't pertaining
to the subject, I'm not gonna answer you
because we have something you wanna teach. If
you were actually in a class with someone,
would you just repeatedly continue to ask them
the same question over and over again in
front of them? Of course, you wouldn't. It
would be rude. So the same thing is
here insha'Allah.
So
let's
begin insha'Allah with the first hadith.
And, again, if I see people acting up
in the comments,
I'll just kick you out, man. Like, I
I it doesn't
bother me at all. It's very important that
we wanna learn. If we're here to learn,
we're here to learn. But if we're here
to play and act silly, that's in the
wrong place. It's not the right place.
So so let's stay focused. You know, the
Sahaba
when hadith were mentioned, they would
and for those people asking about questions that
they can find online, I'm not gonna answer
those kind of questions, man. And some of
the questions that are asked,
they demand research, you know, like they demand
a proper answer.
So, Insha'Allah,
we will try to get to those in
the future. So we'll start, Insha'Allah, with the
first hadith, and this hadith is really beautiful,
and this is the hadith of Sayida Aisha
radiAllahu anha
and, alhamdulillah, and I'm going to relate these
a hadith, especially,
alhamdulillah, to read
Bukhari,
parts of Bukhari to Sheikh Abdul Rahman Qahtani
who actually has the shortest chain in the
world to Imam al Bukhari.
Between him and Imam al Bukhari is 13
people.
So those people,
who, you know are serious about studies and
want to read Alhamdulillah,
if they contact me, Insha'Allah,
I'm more than happy because this is an
amana to read some of Sahih al Bukhari,
Insha'Allah with you and give you, Insha'Allah, that
sonnet to Sayyidina Imam al Bukhari. So imagine
between you and Imam al Bukhari would only
be subhanAllah 15 people and if you go
to Morocco you can visit the Sheikh, you
can read to him then you can cut
me out of the chain Alhamdulillah
and then you have the shortest chain you
know out there. Also I was lucky to
read to some of the students of Sheikh
Yunus,
from from Gujarat,
Alhamdulillah. One of them was Sheikh Akram Nadawi,
another was Sheikh Yunus
Some great scholars also, Alhamdulillah, were able to
collect a Sanid,
in hadith from Abu Hari and Muslim.
These are things that we should
be excited about, and these are things which
are the sha'ir of our ummah.
And these are the things that give our
ummah higher and barakah.
And it's it's concerning,
unfortunately, and and it's not the fault of
people, but also teachers
that we're we're not finding that excitement like
we used to see. Especially from people to
study and to learn. So
the first hadith we're going to mention is
from
I'm just gonna read,
parts of the Arabic and then the translation
and then we're gonna go through the explanation
of this hadith and there's a lot of
lessons you're gonna take from it inshallah
and
every Friday at 11:30 p. M. Eastern.
We will meet, and it's a lot of
people here.
May Allah bless you and increase you. Say
to
Aisha
Say that Aisha, as you know, is the
wife of the prophet
every Friday, Insha'Allah. This lesson is at 11:30
Sha'Allah, PM Eastern or 12 Eastern.
And we know that Imam Azuri said Kenneth
She was the person who had the most
knowledge of the people in Madina.
And Abu Musa
he
said that in this hadith is authentic and
and related by Sayna
Prophet
except we would go to Sayida Aisha,
And we found that she knew about it.
And one of the things that you're going
to
see tonight
is the great precision
of the Sahaba in narrating hadith.
Oftentimes, we think that when we read hadith
with the,
we just learn, oh, what the prophet said,
you know, how the prophet was.
But you learn also a lot about the
personality
and the dedication
and the discipline
of the companions of the prophet
Very disciplined people.
People who imagine if the Sahaba were
alive with the Prophet today,
would they be living
how we live?
Would they be living
how we live?
That's just a simple question we could
ask. Musa Abi ibn Umayr, a young Muslim
who had everything,
everything you could imagine, every comfort of life,
would he be living how we live?
Would
she be living
like we live?
Would she be living like we live? Sayda
Imam Al Hussein, Sayda Imam Al Hassan,
Abu Musa Al Ashari,
the
Not just
in but in our character,
in our avoiding the cult of opulence, in
our concern for justice,
in our dedication to the truth, in our
worship, in our khushur, in leaving sin, in
leaving evil, and using our talents.
Are we like the Sahaba?
That's something that we learn in the hadith
And that the Sahaba were proud of Islam.
They found great
efficacy
in being believers.
We need to be careful that in the
post 9:11, and today was 9:11, of course,
and in a post
Islamophobia
on
on
on steroids
and a post colonial
experience
in the Muslim world,
We have to be very careful
that silently we are ashamed of Islam.
That silently we are embarrassed of our deen.
When we see the
even under
the most severe
bone breaking pressure
related to knowledge, related to their
related to their communities, related to their families,
related to their political situation,
related to everything.
They had for Islam.
How would any of us compare
to say,
who said, I had, I had,
If we can even push the blanket off
our bed for fajr, man,
if we can even say no
to some kind of sin,
we can't say
to something that simple,
then that tells you the great work that
we have to do.
Because we have a great job and responsibility
as a community.
And a scared community can be a prophetic
community.
An intimidated community can be a prophetic community.
And
an engaged community
with dunya
cannot be a prophetic community.
So say the she was known as
the most knowledgeable
scholar and
woman in Medina.
Imam Al Bukhari and Imam Muslim narrate
270
Hadith.
From Sayeda
Aisha And Sayeda Aisha
she died in Medina
57 years after the migration of the prophet
sallallahu alaihi wasallam.
The prophet
prophet had a great relationship with all of
his wives, and he had a wonderful relationship
with Sayeda Aisha.
He used to say to say to
Salam,
do you love who I love?
Do you love who I love?
Of
course.
The love this woman, the prophet, it wasn't
a shame to say he loved his wife
publicly.
It wasn't ashamed to say
I love Sayeda.
Aisha
in front of people?
What is this kind of Western toxic masculinity
where you gotta be hard?
No,
A hard person
is someone who's too uncomfortable to be soft.
So, that means they're insecure.
But the Prophet Sallallahu Alaihi Wasallam,
he's so secure he can be merciful and
loving.
He used to give they used to use
nicknames.
He used to say
He used to call her, you know, a
woman with with red skin.
And the Prophet
he used to be in tune to his
wife needs,
not only the physical needs, but her emotional
needs.
He came to say
that and he said, I know I know
when you're angry at me.
She said, how how do you know that?
Because also she's emotionally mature.
She's an emotionally
mature person.
How do you how do you know this?
She wasn't, like,
doing passive aggressive
Muhammad
alayhis salatu salam. And when you're angry angry,
you say, wabi rabbi Ibrahim.
And when you're angry, you say, I swear
by the Lord of Ibrahim.
And she said, You know what? You got
it.
You figured it out. But look, he didn't
get upset at her. Why are you mad
at me? Who you think you are? You
know who I am. I'm the messenger of
Allah.
Come on, man, that's your wife.
That's your wife.
The Prophet Sallallahu Alaihi Wasallam,
he used to play with her date nights.
He used to take her The
Prophet
that used to race
And you say
you you you beat it, you beat me,
you beat me.
And she used to go to the Masjid
And pray when the prophet go to the
Masjid and pray.
The hadith about the best time to pray
came from
so that means she used to go to
the Masjid even to pray fajr and the
prophet
he didn't tell her don't come to the
Masjid.
We're going to talk about that later on
because the hadith
that that orders a woman to pray at
her home
is with 1 woman, not all women.
But inshallah, we're gonna talk about that in
the future.
So
we start now with the hadith, the narration
of our mother
Aisha
One of the things about this hadith, and
this is actually the second hadith in Sahih
al Bukhari is you are going to see
the
fasaha of Sayda Aisha, the bars
of your mother,
the great literary talent of your
mother And the precision in her language.
And that's why this hadith
and the hadith of Umzara,
which is related by Sayda
They are actually studied
as
exquisite examples
of Arabic literature.
Subhan Allah. You know, other things about Sayeda
Aisha, she was a doctor.
She studied medicine.
And as one of my teachers used to
say, if you wanna know the virtues of
Sayida Aisha,
ask yourself the following question. What was she
accused of?
She was accused, Arudibila,
of infidelity.
But there were also 2 other people in
the Quran
accused of infidelity.
The first was Sayedna Yusuf
and Allah
used his shirt to
to exonerate.
The second is Say that Miriam Alaihi
Salam and Allah used her son to speak
on her behalf.
To defend
her.
When
she was slandered
and accused of infidelity,
who defended her?
Who's the one that exonerated her?
Was Allah Subhanahu Wa Ta'ala in his book?
She says something very interesting in Arabic. She
says,
The first thing which was started for the
prophet
from Revelation. You lose something in translation.
Means
someone else
caused revelation to happen. Here's the and the
the and
the kalam.
Here is the eloquence of Seda Aisha that
she use she uses the passive participle
because if she said, Bada Rasulullah,
the prophet began revelation, then this would imply
that the Prophet
did
this on his own.
But when she says,
the first thing that was started for him
or commenced for him implies that the prophet
had nothing to do
with choosing himself as a prophet,
but someone else did. And who is that?
Is Allah
So you see now the beauty of the
language, and that's why I said when we
study hadith, we not only study what the
hadith means, we study
the the eloquence and beauty
and dedication of the Sahaba
to preserving the deen.
And this is something very common as you'll
see in a minute. In Arabic, the passive
form is used a lot.
As mentioned by Imam Ibn Hisham.
Is
the first.
That revelation
commenced
with the messenger of Allah
when he started to see true dreams.
There's also, like, some other cool things you
lose here in Arabic, but if you think
about it, it makes sense. For example, like,
when she says the first
revelation started like this.
The first revelation started like this because we
know before the prophet
saw Jibril alaihi salatu salam and we
know that the stones of Mecca used to
send salawat upon him.
As mentioned by
Ishaq.
That's why some of our teachers, we used
to go to Mecca, they said be careful
even the rocks you don't know which one
of these rocks was upon
the Prophet
And,
the of the shajara,
you know, the leaves of the trees that
used to send salawat upon him
And all those things that happened before.
Jibreel came to him,
do not
constitute
revelation.
It's called they are called
evidences that he is a prophet, but not
why.
So now we see the beauty of her
her her explanation.
The absolute first.
This is superlative.
The absolute
first
commencement
of revelation
to the message of Allah
came in the form of true dreams.
She said that and he did not see
a dream
except
it came to him
like the break of dawn.
Subhan Allah.
Can you imagine right now as we're as
we're learning this together
that I'm narrating this
from Sheikh Abdul Rahman Katani,
from Ashekh Abdul Hai Katani.
All the way back
to those
that he read it, read it to, that
read it to, that read it to, that
we narrate this all the way back to
our mother say to Aisha. Just like let
that sink in for a minute.
Like, we are connected to the words of
our mother
through our spiritual ancestors.
Man.
With
means something that you see while you're sleeping.
With
means a vision you see while you're awake.
So she says,
that he saw these in his sleep.
These dreams.
And that he never saw one of these
dreams except it came like the break of
dawn. And this is rhetoric. This is called.
Now we can appreciate
the bars
and
of our mother.
That
that just as every day the dawn
rising is certain,
that is how the truth of his dreams
came.
He mentions that these dreams lasted 6 months.
The narration
of Saydna Imam Al Bayhaki was
one of the great scholars in a he
mentions with a good that
the period that this happened where the prophet
was seeing true dreams
was
6 months.
And as
our brothers and sisters at Jurier Book Store,
I encourage everyone to try to visit them
if you're in LA, Orange County. And I'm
not I'm not getting anything for saying this.
I'm saying this as a customer of theirs.
You can visit them and they have an
amazing collection of Arabic as well as English
books. And they have actually this book of
that I'm quoting now.
So the period of revelation that lasted when
the prophet
would see these two dreams was 6 months.
That takes us to a question now. People
say, but the prophet sallallahu alaihi wasallam and
here you need to pay attention.
He said
is
is a part
of the 46 part is one part of
46 parts of Nabooah.
One part of 46 parts of prophethood. What
does he mean?
What does this mean?
Because earlier we talked about dreams.
The prophet said that the dreams of people.
Right?
The dreams of people
that are truthful.
They are one part of 46 parts of
Naboo. What does that mean?
Prophethood
lasted 23 years.
In in the Arabic setup, each year has
2 parts.
So 23
times 2 is what? It's 46.
So 6 months out of 46
is one part of.
Understand that?
23 years made up of 2 parts for
each year is 46.
So 6 months is one part
of Nabooah. Now we understand the hadith of
the prophet
but does that mean that our dreams constitute
revelation? No, we already talked about it.
We said that dreams rely on
a
for those of you who came late, you
can watch this on my Facebook wall. You'll
see it there. And also on my Facebook
wall for Instagram peeps,
if you register at suayebub.com,
I can send you the notes every Thursday
for this class, every Friday at 11:30.
InshaAllah, we're going to start reading and finishing
this book.
We're going to read these very important hadith.
It's very important to read hadith with people.
It's something that it's hard to find in
the west, man.
It's something that's difficult to find,
And that's something that should scare us. Right?
That we're not aggressively engaged in studying the
hadith. And believe me, you're going to like
this, man. Because the book is amazing.
And it touches on a lot of the
issues that we run into nowadays.
So say the Aisha says
we know that the word also means you
know why it's called you
know like when water squirts out,
right? So, when the the Arabs used to
say that when the light spreads in the
sky, it looks like
Right? The explosion of water.
That's why it's called Fajr, subhanAllah.
Fajr
Fajr
in most terminologies
means the little the the the little light
that you see
in the beginning,
and is
the bright light that you see.
In fiqh, we call the first al fajr
al kedib.
It means don't don't don't pray it at
that time. Don't pray at that time. And
then when you just see a little light
in the sky, you don't see a line.
You just see, like, a little little light.
This is called.
But then when you see the line like
this, this is called a or
the truthful fajr. This is where you should
pray fajr. And we know that according to
the majority of the it's recommended to pray
Fajr when it's still dark outside. We know
of course
with the
Alhamdulillah, they prefer to pray fajr when it's
bright. But that brings a question as a
side note, if you're a Madaki or Shaafi
or Hanbari
or Jafari
and you live in a community which is
Hanafi,
should you pray by yourself when it's dark
outside,
or should you join the JAMA'a
when it's light outside, you should pray with
the JAMA'a?
Because remember this principle,
issues of
always take a second or take a back
seat to the unity of the Muslims.
Issues of scholarly difference.
Right? Those differences can be put to the
side
to preserve the wihda
of the Ummah of Rasulullah, sallallahu alaihi wa
sallam.
And it's scary now that people actually use
issues of istihad to divide the Ummah. That's
not what their purpose was. So al Fajr
al Sadiq is called also.
So she says
Then she said
And suddenly,
after some time,
isolation
was made beloved to him.
Here's a question.
Look at the language of Seda Aisha when
she talks about
that revelation didn't start from the prophet's own
volition.
She uses the passive tense.
And now when she talks about
how the Prophet
suddenly
isolation
was made
beloved to him.
Again, she uses the passive form, and this
is very important
so that she takes the Prophet out of
the process.
The Prophet
had nothing to do with this.
Who is the one who made isolation
beloved to the messenger of Allah?
It wasn't even the messenger of Allah who
did it to himself.
It was Allah who did it.
So, again, now you see the beauty of
our mother's language,
passive form, passive form, passive form, passive form
to illustrate
that the prophet
did not anoint himself a prophet, nor did
he do anything that would demand he becomes
a prophet.
This was the choice of Allah subhanahu wa
ta'ala.
As we finish this part of the hadith
and we'll stop here. We'll continue next
week in She said
At the prophet Sallallahu Alaihi Wasallam,
you know, I don't mean to be rude,
but someone in the comments is asking me
about me, and I'm talking about something
completely different.
Would we do this in a classroom?
You know, if
teacher was teaching or we're in a university
and they're talking about graphed algebra and suddenly
we're like, what about Kyle Lowry?
And I'm not saying this to be
harsh,
but it's also it's not easy for me
to teach
and then suddenly, a question that has nothing
to do with what I'm teaching
pops up. That also tells me that the
person's not even really listen to what I'm
teaching.
They just wanna ask a question and dip.
This is not good, man. So let's try
to be focused. Let's try
to I'm not gonna ignore anybody because we
love the Muslims, and it's important that we
learn how to study. So don't take it
like I'm coming hard on you and I'm
a very easy person
Very chill, very chill person.
But if I see something that I believe
needs to be addressed,
you can't study and take it personal. Like,
this is not how it's gonna work.
But
focus on what's being said.
And also it applies like, oh, I already
know that. I already I already know that
stuff.
And then to ask a question about meat,
when is the Muslim community gonna move on
from meat?
If you wanna eat meat, that's your business.
You know you're gonna find a scholar. You
could go to any community. You know you
knock on the right masjid door. They're gonna
let you eat Chick Fil A.
And you know you're gonna knock on a
masjid door, and they're not gonna let you
eat Chick fil A.
They're gonna tell you
no, no, so you know that this answer
ain't been solved.
It will never be fixed. You will never
find a
definitive opinion. But if I was you,
I wouldn't need it.
Anyways,
for a lot of reasons.
Right? But largely,
let's keep the dollar in the Muslim business.
Let's keep the dollar in the Muslim community.
No one talks about it that way. Let's
keep the dollar in the Muslim community. Let's
support Muslim businesses who hire Muslim workers. Like,
think about it from display.
But we're too busy thinking about our stomach
to think beyond the total social economic impact
of keeping money in the community
and supporting people in the community.
I know
a brother, subhanahu, who came out of prison,
and he couldn't get a job anywhere. And
you know who gave him a job? Was
the Muslim halal market.
That's where he found a job, and because
Muslims
patronize that business,
that brother is able to take care of
his family.
So when we buy a Muslim,
it's not just buy a Muslim.
It's
supporting one another
as Malcolm taught us.
But back it's alright. I understand. I know
I know you you came late. I'm not
upset at you. You know I love you
for the sake of Allah. And when I
when I say these kind of things, don't
don't get upset, you know, I'm almost cha
cha, I'm almost a full cha cha now,
mashallah.
I'm almost a full cha cha, almost full
cha cha status, mashallah.
But,
you know,
if I see something that needs to be
addressed, it's because
I care about you. And if I say
something that you feel is wrong, always feel
free to check me. I I don't have
a problem with that. I don't think that
I'm a perfect person. I hope. You know,
just ask my wife. That encyclopedia,
this is
all my
all my mistakes.
Alright. Back to the class.
So say that
At the prophet sallallahu alaihi wa sallam would
see true dreams and they would come like
the like like the morning light.
Chacha's
uncle. We're teaching people
And suddenly
suddenly
and if you're from Malaysia, Indonesia,
is pachi.
In Arabic,
in English, uncle. What's up, uncle?
She says,
she says, and suddenly
isolation was made beloved to him.
Now you're gonna see something really beautiful, and
you're gonna see the danger of translation sometimes,
man. The prophet
he used to engage in isolation
in the cave
of Right?
And the prophet
the word
means that the prophet
will lie something very beautiful that Ulema said
here. Because people ask like, what was he
doing in the cave? Like, what was going
on over there?
Like, what was happening in the cave when
the prophet would go there? The narration says,
with
that.
There's another narration of
that we studied from our teachers that said,
with
not
from Hanafiya,
meaning that he acted upon
the rituals that were left from Al Hanif.
Who's Al Hanif?
Say to Ibrahim.
But one of our teachers, Wallahi, he said
something so beautiful, man, and this is really
important for all of us because, you know,
like,
we're all
every me, you, all of us are constantly
in a state
of trying to get better. You know what
I mean? Like, I don't I think we
need to be very careful of thinking like
like the Toronto Raptors did tonight. Right? They
thought they had it.
They got lazy.
And we thumped them for the sake of
Allah.
But spiritually, and I'm just joking,
spiritually, right, we
tend
sometimes
to go up and down,
to go up and down.
So one of our teachers, he said something
about the prophet
spending time in the cave away from his
people.
He says, because at that time,
anthropologically,
the people of Mecca were doing a lot
of evil, man,
a lot of evil.
So he he says something really, really nice.
I wrote it here.
Let me find where I put that quote.
It's so beautiful.
Yeah. It's right
here.
He said
like someone can write this down, it's like
gonna be super appreciated, man.
That to leave evil
is the first step in obedience.
So, like, maybe sometimes
a lot of people,
they they're like, I don't know where to
start.
Like, I don't know where to start.
You know, like, there's a lot of stuff
around me, maybe even in my own home.
There's bad things around me.
Where do I start?
You take it here that the prophet
his
stepping away from evil
and spending time Thank you so much, Akhil
Habib in the bookstore.
His spending time away from his people
who were doing sin
is obedience.
To pull away from sin. So maybe some
of us,
like, that's your first step.
Like, let me just stop doing this evil.
That's your minor hijrah. That's your first hijrah.
That's your first migration to Medina. Is that
Let me just stop the evil that I
do.
That's your first hijrah. You're on the footsteps
to Medina now. You took a step in
that direction,
so you shouldn't feel like, oh, I'm so
bad. I only No, no. You did this.
Right? And and a baby step.
Right? A baby step to a baby is
a marathon.
I saw this with my my own daughter.
So, you shouldn't feel.
So, one of our teachers used to say,
it doesn't matter what he did in the
cave.
Because to leave sin
is automatically
obedience. So we take a lesson from the
story of the prophet
that when you're surrounded with sin and evil
and vice,
a cave
in a rocky mountain
is like a penthouse suite, man.
That when you're surrounded by all kinds of
evil,
don't get it twisted.
That discomfort for the sake of the truth
is to truly be in the state of
paradise, man.
So, imagine the prophet
he went to
and she says
You Allah.
Sayda Aisha said, and this is so beautiful
that he spent how many days did he
spend? It's agreed upon. He never spent more
than a month
in these moments because, or less, you know,
a short amount of time.
But this is explained
because the word and this is hard translate
into English, but the word
means something
is something that's not too many and not
too little. So that means that the prophet
the time he spent there was moderate.
And Sheikh Abdul Duraz
he said, immediately we see in the first
iterations
of prophethood
that the foundation
of the prophet's teachings
and the foundation of his
for it to be successful
is moderation.
Now, there's not there's no yet
None of the narrations of a that
I read to the, none of them said
yet to had death.
Yet to with
that
and yet to with
that. Yet to
with
and yet to with
and I looked at
the and
never did anyone say yet to hide death.
But that's a great question.
Masha'Allah. Such a great question.
Means to talk.
Also means
to worship.
Right? To engage in acts of worship. The
a moderate numbers of days.
Yeah. I got you. Sorry about that. So
the means to follow the way of said
to Ibrahim. Fat means to worship.
So it means that the prophet
he spent a moderate amount of time in
Halwa with Allah subhanahu wa ta'ala.
No no problem. And that's a great question
and thank you for for asking and and
and helping me to think through your question.
I super appreciate you.
If you send me a message, I'm gonna
give you a scholarship to my school because
you you got a good mind, man. And
that good mind isn't a manna. We're gonna
take care of you. So the
prophet was
moderate in his
Then she says as we finish
This is very important
as we finish.
Oftentimes, you see the translated is that he,
like, he felt he had to go back
to his family. He had to return.
It's translated as he had to return to
his family and listen, that doesn't mean that
those translators are bad. Say that Imam
he edited his book, the
more than
5050 times. Some say 80 times. And every
time he found a mistake. And finally he
said
Allah has prohibit prohibited that any book will
be perfect except his book.
We don't believe in cancel culture when it
comes to things like that. When people make
simple mistakes or things like that, you know,
oh, man, translate this word wrong about, bro.
By the end of the day, you have
no book to read.
You have no book to read.
In translation is hard. It's
difficult.
So
if you
understand, she didn't say
If she said
that means he would have
returned to his family.
But
has a different meaning altogether.
You know what it means?
That he began to miss
his wife.
And he began to miss his family.
So he would stay there
until
he felt the longing for his
wife who had all of his children except
Ibrahim.
And his offspring.
And the translation is a problem because I
have looked at different translations of in English
and I say this respectfully
that when you translate it that way that
he would just return to his family. Then
you take away this important emotional quality of
our beloved messenger
who had
for
his wife.
And longed
to see his children.
Inshallah, we're gonna stop here with the narration
next week
inshallah. We will start again. Let's quickly review
what we talked about.
Number 1, we talked about this book
written by one of the great scholars of
Azhar where I was lucky to study a
few few years of my life around 7.
By Sheikh Mohammed Abdullah Duraz. And we started
it last week. You can find the first
recording on Facebook.
And if you sign up at our
Swahibweb.com, the the email address, I'm going to
send you the notes every Thursday. So, you
can have those notes inshallah
and the first chapter is on revelation because
for me to believe in faith and to
have a relationship with faith, I have to
start with revelation,
and I have to engage in revelation,
have to understand
how revelation came to the prophet. So we
talked about what Wahi means,
revelation. We talked about the 2 types of
Wahi.
We talked about the ways that angels brought
revelation to the messengers of Allah. We talked
about how Allah
without any intermediary
would reveal things to the messenger of Allah
and all of the NBA. And then we
talked about the confusion sometimes people have with
dreams and revelation and we use 3 important
terminologies.
Number 1,
which are those sources of knowledge which are
definitive. That's Quran and sunnah and the the
consensus of the
number 2,
those things which are presumptive, we talked about
this last week, and we said, this is
where dreams follow, whether it's from a Sheikh,
whether it's your mama, your grandma, your uncle,
whoever, the homie across the street, whoever, the
dude you play ball with,
whoever has a dream,
it is considered a presumptive
science, a presumptive source, not something definitive. And
we said there's a problem when people treat
these things as though they're like the hack.
And the 3rd term we talked
about is right? Secondary evidences,
we're gonna talk about this next week in
the hadith of the prophet that
a true dream is one part of 46
parts of nabua. Then how do we engage
dreams? How do we understand dreams? What do
dreams mean? We're gonna talk about that next
week. What if I saw, you know, the
guy that I was gonna marry, and he
was wearing a Kyle Lowry jersey, like, what
should I do?
Right? What do you want me to do?
Right, like the notebook. Well, we'll talk about
that next week, InshaAllah. And then we started
the first hadith from Sayeda Aisha, and we
mentioned that, alhamdulillah, now that we had hadith,
we actually narrated this hadith with one of
the shortest chains in the world to Buhari.
Between us right now and the Imam Al
Buhari is only 14 people.
Back to our mother say to Aisha. And
this hadith is the hadith that talks about
how revelation started. And we talked about the
beginnings of revelation, the period of that revelation
6 months which is one part of 46
parts of Naboo. We talked about the the
eloquence of
We talked about how the prophet spent his
time in the cave. We talked about the
moderation of the prophet
and finally, we talked about the balance and
responsibility
that the prophet
had to his family
when he had the shawlk
to go back and visit his family. We
can take any questions if you have them
now, InshaAllah, I'm more than happy to take
them. They can now you can ask about
anything. Although, you know, it's good. Try to
ask about the subject, Insha'Allah.
Next week, 11:30 PM, we'll continue reading this
book inshallah and again, if you visit Suheweb.com
and you register your Email there, I can
send you the notes every week And again,
at Swiss, if you're interested in signing up
on our school, becoming a full time student
with me, or even part time or half
time or a 4th time or whatever time
you got, It's only $10 a month. $10
a month, man. $10 a month is 2
lattes.
That's even 2 Tim Hortons.
Right? That's 2 Tim Hortons or 2 Duncans.
Y'all know what I'm talking
about. Help us out. Hit up suhaybub.com.
And tomorrow, we have a live program with
our Swiss members with the imam Arshad Anwar
from Atlanta, Georgia. He's gonna be talking about
the book he wrote this book he wrote
that's absolutely incredible.
So we're looking forward to it. Any questions
that you have now, I'll be happy to
take them. If not,
Any questions?
May Allah bless you and increase you, Insha'Allah,
and bless all of us.