Why These 42 Narrations Changed Islam Forever

Alhamdulillah. Continuing authored by of in the fifth chapter the chapter of the chapter of vigilance meaning vigilance of Allah subhanahu wa ta'ala vigilance of Allah's sight vigilance of Allah's listening vigilance of Allah's observation that Allah subhanahu wa ta'ala observes us wherever we are and he has placed us here in this earth in order to manifest our true colors inshallah after this chapter this is the fifth chapter once we finish this chapter which is kind of a lengthy chapter actually so it would be probably another week or so. We are going to take a detour in the same book and go to the book of seeking knowledge in this in because a composition of multiple books. One of those books is the book of knowledge. We're going to go through that book of knowledge inshallah with respect to the the the virtues of knowledge. The virtues of the people of knowledge, the virtues of seeking knowledge, the incredible baraka and the necessity of seeking knowledge, some of the etiquets of seeking knowledge, and then we'll circle back around inshallah to the sixth chapter.

[Silence]

Have we heard of the the book of the 40 narrations. The 40 narrations of Noi. Everybody's heard of this book, right? Albunawi, the 40 Noi narrations. It's actually 42 narrations, but that book is probably one of the most ubiquitous, commonplace, well-known compilations of narrations in the history of Islam. Everyone knows this book. It was authored by the same author here. and and Noahi his writings and his compilations and his compositions are golden and many of them were considered to be landmark landmark writings in his time even before his death. Now that narration that book of narrations is usually the most that is the beginner book of narrations. Usually all students begin with the 40 narrations of a noi. Right? I began with the 40 narrations of a noi. Our teachers began with us with the 40 narrations of a noi. when you want to memorize hadith or you want to study hadith that's the first book that you begin with. Now what is the point of these 42 narrations that compiled? The point of that book is that those 42 narrations are considered to be the essence of all of the rest of the narrations of the prophet sallall.aii wasallam. Those 42 narrations, each one of them is considered to be a principle of Islam which many other rulings of Islam are referred to. There are there are no matters in Islam and the study of Islam that don't that cannot be referred back to those 40 narrations. All of the taps of the Quran can be had through those 40 narrations. These are considered to be theul of Islam. the founding pillars of Islam and knowledge in different in different aspects, whether it be in iman, whether it be in etiquette, whether it be in in halal and haram, whether it be in law, whether it be in disputes, whatever it is. And so he of course attempted to compile the most critical narrations which all other narrations are going to be based upon in those 40 narrations. In this chapter we have three of those 40 narrations in a row. So the narration we just finished which was the narration of that is one of those narrations. The second is this narration the narration of Muadb and then the narration to come will be the narration of Ib Abbas with respect to belief in decree. So these narrations are critical narrations that if a person understands these narrations properly properly and understands the intent behind them, a person will have understood a great deal of knowledge. A great deal of knowledge and wisdom. This narration is no exception. This is one of those 40 narrations. It's on the authority of why those two because those two why those two narrators together these two men narrate the same narration from the prophet sallallahu alaihi wasallam who can tell me why I've mentioned it before I'm not asking you a question that I haven't already g giving you the answer to. Look at this. We have a historian amongst us. Those were the two that were sent to Yemen together. Abu Dar and Muel were sent to Yemen by the prophet sallallah.aii wasallam in the seventh or eighth year after Hij some mention the ninth. Okay. And they were sent to Yemen as judges. and as collectors of zak and duat to call the people of Yemen to Islam. Now why is that? Well, the prophet sallallah.aii wasallam sent messengers and he sent letters to all of the surrounding areas and the people of Yemen. Some of them had accepted Islam and they sent for a scholar to be sent to them to teach them Islam and to call to Islam and to regulate the those who become Muslim there and those who do not become Muslim but to be act as judges there. And so he sent and he sent Abu Darbad. And when he sent them, he gave them pieces of advice. pieces of advice with respect to how to call the people to Islam, advice with respect to how to deal with one another while they are there, and advice with upon which they should base their intentions and their behavior while they are there. This narration is one of those pieces of advice. The prophet sallall.aii alaihi wasallam sent them to represent him and he is saying to them this is what I want you to base your behavior on make this your the basis of all of your of everything you do while you're there whether you're by yourself or you're in public dealing with non-Muslims or Muslims dealing with combatants or dealing with peaceful this is what the basis of your your actions needs to be. And so he told them three things. If we were to take this narration, I I believe that a lot of us have heard this narration already. The narration of annis none of you will truly believe until he loves for his brother what he loves for himself. And.

[Silence]

These narrations that I'm saying. You notice that I'm saying the beginning part and you all are telling me the the continuation. What does this mean? This means that we already know these narrations. However, these narrations that we take for granted, they are lifechanging. These narrations that I just mentioned, those three or four narrations, honestly, honestly, if we individually, every one of us were to take up those narrations sincerely and honestly and practice them to perfection, even if we were only to practice 20% of them, 30% of them, the world in which we exist, right now would change. What did the companions change the world with? Was it with money? Was it with the sword as it said? Was it with military might? Was it with cunning? No. It was with these pieces of narrations, these pieces of wisdom that they took to heart and they believed unwaveringly and they fulfilled to their last breath as best as they could. They took it seriously and they were not afraid of change. They looked at change in the face and they embraced it. And the world changed because of a couple hundred guys in the middle of the desert. How many were at the battle of Badr? 300 and some 300 and some men. The entire world's history was altered. Not only that, but you and I are sitting in this masid right now. This masid exists because of those men taking these narrations seriously. How could 1,500 years really endure in this way? And there's no, you know, it's not Islam is fizzling out anytime soon. And so we know these narrations. It's just an issue of what? Implementation. Have we heard of the man named A lot of people have heard this name and he's usually known as being a person of wisdom, right? But what a lot of people don't know about is he was a contemporary of Imam Melik and he is the most advanced student of Sophiana. And not only that, but he is considered to be if not more knowledgeable and capable than Im Malik, no less. But the difference is is once they both studied together, they were peers. Al Malik was appointed as the MUI of Medina and im etc. And excused himself and receded into the corners. He didn't involve himself in teaching. He didn't involve himself in hadith and he spent his time in worship and in private. He was a very private man. But he has narrations many narrations. And some of the students of hadith came to getting a narration from is getting a rare commodity. It is priceless, right? And so they came to him and they said, "Narrate to us a narration." What was his response? He said you are people who are upon misguidance. You're being swindled by a shaitan. We're asking you for narrations of the prophet sallallahu alaihi wasallam. You're telling us we're being swindled? Yes. Because he's not going to narrate to them anything that they don't already know. They're not asking for narrations because they need them. They're asking for narrations for vanity. They want to narrate from that's all. And so he said,.

[Silence]

He said, "If every time you are given a bite to eat, you throw it behind you and you don't take it and swallow it and ingest it and embody it, when are you going to ever be satisfied?" They don't need any new knowledge. Like Abdah Mubarak said, who's another of the he said, He said we are more in need of a little bit of of etiquette than we are of a lot of knowledge. We are not suffering from a lack of knowledge. As Muslim mean in general when we say knowledge, we're not suffering from a lack of knowledge. We're suffering from a lack of implementation of what we already know. And obey Allah and Allah will teach you. But if a person takes knowledge as a vanity, then when will they ever be satisfied? Subhanahu is.

[Silence]

Very.