Explanation of the Book of the Hearts-06b

The reciter: Muhammad ibn Kathir narrated to us, Sufyan informed us, al-A'mash narrated to us from Zayd ibn Wahb, who narrated to us from Hudhayfah, who said: The Messenger of Allah (peace and blessings be upon him) narrated to us two hadiths. I have seen one of them and I am waiting for the other. He narrated to us: And he narrated to us about its lifting, saying: And indeed, a time came to me when I did not care which of you I contracted with; if he was a Muslim, Islam would return him to me, and if he was a Christian, his trade would return him to me. But as for today, I would not contract with anyone except so-and-so and so-and-so.

The Shaykh : Allahu Akbar.
The reciter: He said... He said: Abu Ja'far narrated to me, I heard Abu 'Abd Allah, I heard Abu Ahmad ibn 'Asim say, I heard Abu 'Ubayd say, al-Asma'i and Abu 'Amr and others said: "The root of the hearts of men, the root is the origin of everything, and al-wakht is the trace, the small thing of it, and al-majal in the work in the palm if it thickened".

The Shaykh : This is also of the same type as the first. He says that the Messenger (peace and blessings be upon him) narrated to them two hadiths: "I have seen one of them and I am waiting for the other." The first matter is that al-amanah was sent down to the roots of the hearts of men. The root means, and al-jadm also means, the origin, the origin of the thing. And al-amanah was sent down based on the fitrah (the innate natural disposition) with which Allah created people. Then they learned from the Qur'an, and this is nourishment for the fitrah. Then they learned from the Sunnah. In this is an indication that learning from the Qur'an takes precedence over learning from the Sunnah, contrary to what some people follow today, giving complete attention to the Sunnah while they do not know anything of the Qur'an. You ask them about the most basic verse of the Book of Allah, and they do not know it, while they are prominent and scholars in hadith, but they are weak in the science of tafsir (Qur'anic exegesis) and the science of the Qur'an. This is undoubtedly a deficiency, and it is obligatory to prioritize the Qur'an, then the Sunnah. But the meaning of our saying that it is obligatory to prioritize the Qur'an is not that you abandon the Sunnah, but that you give more attention to learning the Qur'an, and then after that you learn from the Sunnah. For this reason, he said: "They learned from the Qur'an, then they learned from the Sunnah." He says: "And he narrated to us about its lifting. From whom? From the Messenger (peace and blessings be upon him). He said: So I ask Allah to keep us and you firm. A man sleeps a sleep, at night or in the day, while he is trustworthy, and when he wakes up, al-amanah has been removed from his heart. For this reason, it is prescribed for a person to sleep upon dhikr (the remembrance of Allah) and to wake up upon dhikr. How fitting it is for us to know the adhkar of sleep and the adhkar of waking, so that we sleep upon dhikr and rise upon dhikr. Yes, but the one who does not sleep upon dhikr fears that al-amanah will be removed from his heart, and when he wakes up, it is not there. And the person praises Allah for His blessing and asks Him for firmness, because the heart is between two fingers of the fingers of Allah (Mighty and Majestic), and He turns it and changes it as He wills. So its trace remains a trace, like al-wakht. Al-wakht is the trace of a burn, meaning like if a spark fell on your skin, it would have a trace, but not a strong trace. Then he sleeps a sleep and al-amanah is taken from his heart, and its trace remains like al-majal. So he explained it by saying: This is also stronger than the first. He sleeps and it is taken from his heart, and its trace remains like al-majal, like a coal that you rolled over your foot and it burst. He says: And this is something you understand. If a coal falls on your foot, it swells, but there is nothing in it. So when al-amanah is removed the second time, and he says: "Then the people wake up and trade with one another, and hardly anyone fulfills al-amanah." Even in the trade that is common in their lives morning and evening, you hardly find anyone who fulfills al-amanah. Deception, lying, trickery, cunning, and so on. If you apply this to our present day, you find that it applies to many sellers. Many sellers play, deceive, lie, trick, and betray. The important thing is that they find earnings, even if through a forbidden way. So hardly anyone fulfills al-amanah. It is said: "In the tribe of so-and-so there is a trustworthy man." A tribe in which there is only one trustworthy man. "In the tribe of so-and-so there is a trustworthy man" meaning he appears to people and his dealings with people are good, but he has no faith, I seek refuge in Allah, the weight of a mustard seed. And this is what is used as a proverb for smallness. Then he said (may Allah be pleased with him): "And indeed, a time came to me when I did not care which of you I contracted with; if he was a Muslim, Islam would return him to me, and if he was a Christian, his trade would return him to me. But as for today, I would not contract with anyone except so-and-so and so-and-so" The meaning is that he says that today al-amanah has been removed, so I hardly see anyone who is fit for contracting, except so-and-so and so-and-so.