Abdul Wahab Saleem – The Audit That Can Ruin You – Explanation of Sahih Al-Bukhari #07

Abdul Wahab Saleem
AI: Summary © The history and meaning of Hadith number 15 is discussed, including the importance of knowing and fully knowing things in life and the history of various versions of the Prophet's teachings. The use of bad words and hesitation in actions are also emphasized. The importance of forgiveness and forgiveness in court proceedings is also discussed. The Sharia and Sharia's Hadith are discussed, emphasizing the importance of learning about religion and correcting one's decisions before practicing. The Sharia's Hadith is specifically focused on men and not specific to women.
AI: Transcript ©
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Aloha Marissa had a llama Jota who said I wanted to join Husna either shaitan Salah and today we're looking at Hadith number 15

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And this is the hadith of Aisha Radi Allahu Allah Han, Han.

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And Asia,

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the author says, or the reporter says, and of course a reporter from Asia and this hadith is a man by the name of Ibn Abi Malika, who is himself a good narrator. But there is a disagreement whether he actually heard from Asia or not. So this is one of those very rare ahaadeeth In Behati, in which a very small group of scholars questioned is this hadith actually connected and chain are not like a data country. But the obvious fact that Imam Al Bukhari mentioned this hadith in his book shows that he believes it to be an authentic chain and he believes it to be a connected changes chain as well. So although you might find some criticism, so if ever you ever you see criticism of Bodhi this will

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be one of those Hadith. Okay, why? Because the discussion is did even a bit more like a hair from Asia directly, or he heard from us and then Asia. Now, of course, since Emmanuel Buhari has mentioned in this hadith, then it's clear that he thinks and he's an authority and Hadith, he believes that even every Malika obviously heard from Aisha, the wife of the Prophet sallallahu alayhi wa sallam. And she's described gannets ladismith crochet and learned that 84, who in LA Raja at fie had that river, that she would never hear something that she didn't know, except that she would go and ask the Prophet sallallahu alayhi wa sallam until she understood it. So this is one of

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the qualities of Isha. And it is the quality of a student of knowledge in general, that when you don't know something, or you don't fully comprehended, then the right way to go about things is that you ask questions about it, right? This is the only way you're going to be able to determine things in life or learn about things in life, if you don't know something. There are different types of people out there, some people just make the assumption that I understand. And I know everything. And the problem with that is that you're not going to take, you know, you're not going to make the effort to try to learn about that.

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And that also goes for if you're being asked a question, and you don't fully know the answer, then what happens? You say, I'm not sure or I don't know, let me look into it. Okay. And you will see, this is a very regular quality of anyone who is scholarly in nature, if you have a person who has the answers to everything, likely he doesn't have the answers to everything, okay? Why? Because the discussions in Islam are very deep, it's impossible to have a person who knows everything. Right? So you're going to have people who will say, an answer every time they hear a question, that's a that's someone, right? But that's usually not a person who really understands things because he's not

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willing to look in or she's not willing, really willing to look into things deeper, whatever they remember her last, this is the answer. And that's the end of that. So that's the point here, that this is a quality of our Isha, and I should, of course, was the most foremost the habia in terms of knowledge, right? And this was the quality that led her to that every time she didn't know something. She would ask and dig deeper and ask the Prophet salallahu alayhi wa sallam tried to figure things out. So she asked the Prophet sallallahu alayhi wa sallam about this and there's a number of reports about how she asked, and the Prophet sallallahu alayhi wa sallam he said, that men

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when when he said men who Seba are the whenever someone is audited?

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Whenever someone is audited, so the accountant here right, whenever someone is audited, he is punished.

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Now what does that mean? That means on the Day of Judgment, when ALLAH SubhanA wa Taala audits some people, not every single person will be audited, by the way, because some people, many people they will be brought before Allah azza wa jal and in privacy, Allah will say to that person, oh, my slave, you did XYZ.

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But then Allah subhanaw taala will also remind him that I

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forgive you for that and he will conceal that sin of his and he won't reveal it in front of the people and that person will be entered into Jannah by the Grace of Allah subhanho wa taala. Some people they will be audited or II questioned, they will be asked and those people who are audited who are questioned who are asked to Allah

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does say you did this why where how when, when that questioning occurs, the prophets Allah Allahu Allah said, Let me set the job, this person has been punished or he will be punished. So these are two opinions about what what this means as well, that this person, the fact that he's being deeply questioned about the fine details, this is a sign that Allah will punish this person. Because Allah is Rahim, he already knows all of the things anyway, so knowledgeable as well. He's merciful and all knowledgeable. So he's only questioning because the fat because Allah told us that there will be a hisab not every person will be deeply questioned. There'll be a general overview of you did XYZ and

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this this is what happened. But when those people come, who Allah wishes to punish this the first opinion that those people who come who Allah wishes to punish, they will be questioned more deeply, basically, they will be audited in other ways, right. So, that is one opinion. The other opinion is that that audit itself is the hijab. It is a form of adage, the person who's crossed question by Allah azza wa jal that is itself an adult so our Aisha said

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a while they say a call Allahu Taala doesn't ALLAH SubhanA wa Taala say, first of all, for you have said his Albanian Sierra. Soon that person will be placed in a very easygoing

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So the Prophet sallallahu alayhi wa sallam he said in NAMA, their legal health that is simply the presentation of the deeds. While I can Manu Keisha cassava lick, and another tradition, you add that this is merely the presentation of the deeds, but whoever is audited or a cross questioned, he will be destructed destroyed or punished. Okay, so the prophet is explaining, then there's a difference between simply presenting the deeds of a person so there will be a form of presentation of these deeds, this is what you did, these are your numbers. Basically, this is what happened. This is what this is what you got at the end of the whole dunya. This is your exam, this is your report card now,

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So there will be that every single person will go through that as a bare minimum, those people who Allah wishes to punish, they will be deeper questioning for those people. And the prophets of Allah who it was setting them said this is that I love the questioning itself, because it's a fierce moment. It's a difficult moment, the fact that Allah is crossed, questioning you. And this is more elaborate in another tradition, or another variation of this very tradition. The Prophet sallallahu alayhi wa sallam, or Aisha says that I asked the Prophet SAW Selim. So in this case, she's directly asking the prophets of Allah. Okay. And that also shows you back to what I spoke about earlier, as

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well, that there are different variations and traditions. And this shows you that

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that these traditions, they are not preserved hook, line and sinker. Right? They're preserved in meaning, sometimes the wordings are also preserved. Absolutely. Right. Sometimes you look at every single variant, and it's the exact same word, meaning the prophetic words are exactly the same. But sometimes that's not the case. They're slightly variant, but they give you the general message and picture of what happened. And that was intended because Quran is supposed to be preserved, hook line and sinker. Right? And as for the Sunnah of the profits and limits preserved in meaning, and sometimes also verbatim as well. Right? Not all the time, but sometimes verbatim as well. So she

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said I asked the messenger of allah sallallahu alayhi wa sallam about the hisab ya rasool Allah Melfi Cibola seed. So she's saying what is this srbc

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The Prophet explained he said a Raju tutorial Rado la he's you know boo. Suma Utopia was hula hula on a mat hisab Yes, it easy going Hey, Saba, reckoning.

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Easygoing. hisab is basically that Allah will present the sins of a person to an individual and then Allah will forgive that person. Then he says in human nutrition he Saba Haluk as for the person who was crossed, questioned, audited, that person will be destroyed.

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And the prophets Allah salami continued and he said that Wallah you will see more Abdon show GAFA merfolk ah in La Casa La Zoji la be humming Katya and there's not a single there's not a single thorn that that hurts a person and pokes a person except that ALLAH subhanaw taala will forgive some of his sins because of that. So any little thing that happens in your life, that's a means of forgiveness, the difficulties that you go through

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On a day to day basis, that is the prophetess and MSA, all of this is actually clearing your resolve as well. Okay? You commit sins and I commit sins, but Allah also puts us through trials and each one of those trials is consistently purifying as well. And that's why we say what the person who gets sick we say to whole, may this be a form of purification for you from your sins, right the hold on Insha Allah, may this be a form of purification from since for you as well. And another variant of this Hadith also authentic as well. The Prophet actually used to make dua as well. He would say Allahu Maha Sidney or Allah, take me to account very easily. So that hisab Yes is the easy exam.

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Allah's Prophet would regularly make dua, Allahu Maha Sydney a seven year Sierra, and I sure heard the Prophet making this dua. So she asked the Prophet in this variation she asked the prophets are Salam, O Prophet of Allah, what's this easy? hisab? What's this easy reckoning? What's this easy auditing or are questioning on the Day of Judgment? The Prophet said that, that is that Allah sees your sins or shows you your sins, and young Laura and young vara fee at that, basically Allah before you looks into your sins, then he forgives those sins for you, but rather the person who is cross questioned about his hisab that is the person who will be destroyed. That is a person who will be

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destructed I asked Allah subhana wa Tada Allahumma Hasebe now has happened yet Zerah or Allah, bring us to account but a very easy account and account after which you forgive us and after which you allow us to enter Jannah

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the next hadith is Hadith number 16. And this is the hadith of Abu Musa al Ashari or the Allahu Allah and who and the Hadith goes is such that a man came to the Prophet sallallahu alayhi wa sallam Jaya Rajan, ala Nabi sallallahu alayhi wa sallam Alpha kala ya rasool Allah, He said OMA, O Messenger of Allah, middle kita Luffy Sabir Allah, what does it mean to fight in the path of Allah, for in a herder now you're caught in holoband or you're caught into Hermia Hamilton farofa la de la. So he said, I asked this because some fight out of anger, others fight because of chauvinism and pride. And the Prophet when he heard this, the Prophet was, had lowered his head, and he raised his

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head. So I started looking at that man, he was sitting down, the man was standing right. So the prophets is hitting him looked up at him. And he said the following words.

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And of course, the narrator comments on the Prophet raising his head. Why? Because this is something that is not out of the norm. narrators usually comment on some fine details because it's something out of the ordinary, right. The prophet is normally very, very tranquil. He has a specific posture in which he sits, he has a level of higher he doesn't look people in the eye too much as well. sallallahu alayhi wasallam, right. He faces people when he speaks to them, but in other than that, the Prophet sallallahu alayhi wa sallam, he doesn't look people in the eye too much. So he's looking down this man asks the Prophet this question, he looks up and he starts speaking to this man. So

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something out of the ordinary and that's why the narrator explains that, that the Prophet raises his hand because the man was standing for con men cartel elite Hakuna Colima to Allah He here earlier, for who if he said beat Allah, the prophets SLM, Then said he who fights to elevate the word of Allah, He is the one who is truly fighting in the Cause of Allah. Now, this hadith, the Imam Al Bukhari, he mentions this hadith in more than one place in body, okay. And this is the first occurrence of the Hadith. And obviously, it can only be generalized quoting from that first occurrence. And he quoted this hadith, under the chapter heading, the chapter of the person who

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asks, while he is while he is standing, and the scholar that he's asking to sitting down, okay, see, the thing about Behati is, he sees things that we don't see.

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Because even that little comment that the narrator was making was very important. A moment ago, he made a chapter heading out of it. And so when the mountain Behati makes a chapter heading for him, that's basically the fic. As they say, the fifth level Buhari, the understanding of the body is in the chapter headings. So he makes a chapter heading to show you that it's not against the etiquette, that if the scholar is sitting down, and a person comes and asks, he doesn't have to sit down as well. Perhaps there's a reason maybe there are too many Sahaba Maybe he wanted to be distinguished. Another factor could be that he was maybe from the Bedouins and he didn't really know what to do but

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anyways, the point in all of this is the Prophet didn't tell him sit down you got to sit down okay? The prophets Allah Allah Allah wa salam didn't say that. That means you can ask especially in certain circumstances, you can ask standing you can ask sitting, but you still have to be

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considerate of the scenario because sometimes you may be standing in a position where it's not appropriate to ask the question, maybe you're standing across the hall and you start screaming, right? At that point, it's a different story. So this is where Imam Al Bukhari mentioned this particular Hadith. Now, there's a lot going on in this hadith, any a hadith that are obviously related to fighting, there is a lot of stigma around them, right? Because there's two issues, you can either say things that

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that may not be completely accurate, right? And, and that brings you to a problem with Allah subhanaw taala. Right, or you can say things that are absolutely accurate. And you might be in problem with the law. This is the first thought that comes to the mind of a person whenever they're looking at these type of a hadith. And obviously, I am no different. I remember when the first time I was teaching

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40 No way.

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Maybe, what, 1517 years ago, and I literally looked at one of these a hadith and I said, I don't know what to do with this hadith. I don't know where to begin, I don't know where to start. And I don't know how to explain it. I really do not know what I should do with this hadith not this specific one another one. I'll quote it in a minute. But but the reality is, at that moment, I said, there is no way that I religion can be a religion, that has information that is not explainable in a way where we understand the beauty and appreciate the beauty of the religion, right? It can't be in every single ruling of the Sharia, there's always going to be something that people can appreciate.

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Because this is a religion of nobility. And that also goes for the political system that Allah subhanaw taala has enshrined within Islam as well. So I started at that point, taking a deeper look into many of these a hadith. This was one of them. And of course the other one, which I'll quote as well. So let's take a deeper look. Firstly,

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the questioner is asking about what does it mean to fight in the path of Allah? So he's asking about the correct intention, right, and the prophet and he gives them a couple of intentions. He says, what the person will fight because he's angry, he's angry, out of anger, he's fighting. How about the person who's fighting because of pride and chauvinism? So that shows you that those nationalistic, you know,

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type of motives, they were there even at that time, some people would be fighting because of nationalism that happens still today. Sometimes people and countries and nations and militias and and armies, they end up fighting for nationalism, sometimes it may be for global *, sometimes it's because of vendettas and so forth, right? So the Prophet is basically saying all of that is not right. All of that is not accurate. And that's why the scholar who wrote this book who collected this

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is no Abby Jamila. He says to comments which are very interesting, he benefits from this particular Hadith to very, very clearly, you know, illustrated comments within this hadith, if you think about it deeply. He says, in this hadith, there is an evidence that it is prohibited to fight for the purposes of this worldly dunya. So whenever it's going to be nationalism, whenever it's going to be a global *, whenever it's going to be for the because the reason why I'm saying this because this hadith is actually quoted or misquoted by some people to say,

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Islam came for global *. But he's saying if it's for the dunya, it's prohibited, okay? And he says another thing, he says that, in this hadith, there's also an evidence that whenever fighting happens, for the purposes of and these are his words, I'm not mincing them. I'm quoting them directly. Whenever fighting happens for the purposes of spilling the blood of Kufa out of anger, then this is considered impermissible.

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So that ends up fixing the notion that fighting in Islam takes place to spill blood. It doesn't. The Prophet sallallahu alayhi wa sallam he said, that whoever fight so that the word of Allah may be higher that means whenever you have the opportunity to make the word of Allah higher than there is no fighting. It doesn't need to take place. Because sometimes what happens is, you may be blocked from that from carrying out the mission of Dawa of calling to Allah azza wa jal, but when you have the opportunity to call to Allah than that, then this is not relevant. And the idea that the Prophet was sent to fight the entire world. This is

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is not a real idea. This is taken also from another Hadith in Behati, as well where the prophets have said, Let me said, omitted to an okatie leanness hedaya Kulu La ilaha illa eyes been sent to fight the people until they say La Ilaha illa Allah, there is no God worthy of worship except for Allah subhanaw taala right.

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Now, the thing about this hadith is it Mohajer as Fulani, he stops at this hadith so this is not some modern distortion of the Hadith, even hedger, he stops at this hadith. And he says that, if someone was to say, and I'll quote it so that it's very accurate if someone wants to say that this hadith means

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that every single person who doesn't say La ilaha illa, Allah needs to be fought. Why did the Prophet sallallahu alayhi wa sallam leave? Fighting many, many nations?

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If someone makes this question, that the prophet has been commanded to fight basically the entire planet, and he didn't do it, then how do we respond to that? Because that's the reality. The prophets of salaam he mainly the main battle that the prophet had was with the kuffaar of Korea specifically, right? And anyone who aligned with them? Did he end up fighting every single nation within the world? The answer is no, he did send the message to all of the nations that was a Dawa. And that was a call that he gave to everybody, but he didn't end up going to war and battle with every single nation within the world. So imagine he asked this question, if someone says such a

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thing, what do we say in that he brings about six or seven maybe eight answers to this question. The best answer Allahu Allah, is that the Prophet was not commanded to fight the people in its entirety. And when the word a NAS is coming over here, the people this is what they call a generality, Arman will either be he'll hustles a generality by which something particular has been intended. And this is one of the answers that image gives us well, and what that means is the word NAS it specifically means the machete keen of Quraysh the pagans of Quraysh. And the proof for that is the other narration and Soudan Aveda who then also incidentally, necessity were the prophets of Salaam. He

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said, we'll move to an okatie del machete kin I've been commanded to fight the pagans are either pagans of Arabia, specifically the Elif lamb is telling you that this is referring to the pagans of of the Arabian peninsula at that time specifically, right. So that shows and by the way, this is also within the Quran as well meaning that when the word unasked comes in our showed mentions that in a number of places in the Quran, when the word anass comes he calls it either Khurana a pattern within the Quran. Often Allah means specifically who?

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The pagans from Koresh. Okay, so you have to be cognizant of this meaning when you see the word Nasr dozen people at large, it doesn't necessarily mean everybody at large. Okay. Oftentimes in the Quran as well, when this word people at large comes, what Allah is referring to is who? The kofod of college specifically, right? Why? Because they were the ones who were directly addressed by the prophets ourselves message. So over here, if you had your says, how do we solve this problem that the prophet has been commanded to fight the people at large, but he didn't do it? Because you'd be sinful in that case? Right? If he doesn't fulfill a commandment that Allah gave to him, what would

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happen? You will be sinful, you didn't do it? So the answer is a number of answers one of them. And I think this is the best answer is that the word anass is a general term by which something particular is intended. Like I'll give you an example, in English, right?

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You might say something like some people Wallahi they just never learn. And you really intend someone specific from the context, you understand what I'm saying? So the people doesn't necessarily meet all of the people. And the proof for that is of course, in the other Hadith, the hadith of

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a widowed and also the hadith of sinner, nessa is while the other variant, and again, I keep going back to this reiterating, this is very, very important. Take notes of this, get used to this, you will not understand the Hadith of the prophets and settle them properly, until you learn and look at many of the variations so you get the complete message. Do you understand what I'm saying? You have to look at the variance of the Hadith. Sometimes you may come to a discovery that there is no variation and I come to that discovery often right. But more more often than not you will discover that there are different variations and and they give you the general they give you the complete

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sense of what the prophets Allah Allahu alayhi wa sallam was trying to say

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by another one of the benefits from this hadith is that the that it is

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It's a good etiquette for you to say, and I mentioned this before as well, the title of a person before you ask them a question, this is what this hobby is doing as well is saying, Yeah, rasool Allah, another one of the etiquettes. Or another one of the benefits from this hadith is that every time you want to do something in life, learn about that first. And this is something in terms of your deen. But this is a rule in life as well. If you're trying to get into canvassing learn about it, if you're trying to get into real estate, learn about it. If you're trying to get into the if you're trying to get into farming, learn about it. Give yourself time to learn. And nowadays we have

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resources to learn about literally everything, right? Anything that you want to learn about, you can listen to audiobooks, you can do whatever you want to do, but anyways, until you learn about what you're about to do, you're not going to be able to do it, right.

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Okay, learning on the job, it's okay. But many times you'll make mistakes. Sometimes those mistakes will be era repairable. So if you just learn ahead of time, then you will solve many of those problems. And this specifically goes for religion. When it comes to religion. It's an obligation you have to learn things before you actually do them. Because if you do, if you jump right into them, you're going to make loads and loads of mistakes. And other one of the benefits from this hadith is that when someone is asking you a question, give them your full attention. The Prophet, the questioner came the Prophet salallahu alayhi wa salam looked up at the man and he gave him undivided

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attention, even though usually the prophets of Salaam is, you know, looking down. But here he saw this person looking or standing so the prophets and send them raised his blessing ahead, and he spoke to him directly.

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And there are many, many benefits that we can take from this hadith I asked him and of course, the main benefit to take from this hadith is that we need to correct our intentions in every single thing we do. The action itself is not what gets you closer to Allah. It is your intention that you have in the heart that gets you closer to Allah. This hobby is asking about intention. The Prophet sallallahu alayhi wa sallam told them what the correct intent intention is as well.

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Now we go to another Hadith and this is Hadith number 17. Okay, at least number 17.

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There's the hadith of a bad demon Debbie Ameche from his uncle.

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He said that my uncle and now Chaka Illa, Rasulullah sallallahu alayhi wa sallam or Rajan, Allah, you high elo II and Huiji to share a facade. His uncle went to the Prophet sallallahu alayhi wa sallam and he started saying that what about this person? What about someone? How about someone? Right? Who feels like his past wind or flocculated during his prayer

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for all Allah and 50 and another report Oh Allah Allah Yun Salaf Hector Yes. solten Oh, big daddy one that the person shouldn't move until he hears a sound or he smells a scent as well. Okay. Oh, big daddy Han. Now this hadith is a very very important Hadith * so the reason why this hadith is important is because it forms the foundation of the second major Maxim from the Maxim's of the Sharia there are five major Maxim's we already had one of the Maxim's related to an Adam haccombe I think or one of the other ones. But here's another Hadith that is related to one of the foundational principles of the Sharia there are five major Maxim's maybe one day we'll do a series maybe a five

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part series talking about these five major Maxim's as well right

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and honestly these are very important Maxim's when you learn them you end up learning by the merit of these five Maxim's a lot of the Sharia. Okay. You get you get a general framework of how the shadow works, how Islams law works, right. So this is one of those foundational principles. What does it say? The hadith goes is such that a bad Ibn Tamim. He said that my uncle asked the messenger of allah sallallahu alayhi wa sallam about a person who feels like he's fluctuated during prayer, or past wind. In other words, he said he should not leave his prayer unless he hears or smells something. What's this maxim? The maxim is that Eliakim hula us lie a Zulu Bishkek that certainty

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does not get overruled by doubt. So if you're certain of something that doesn't get overruled by doubt, this man is certain of the fact that he started his prayer and he was completely pure. And he heard some sound. It could have been a

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I say tonic play because there are some Hadith to this effect as well, the Trayvon comes in and toys with the person in his prayer, right? And plays with the person in his prayer. So it could have been something like that. And

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and also, or it sorry, he felt something, but when he hears the sound is a different story, right? So it could have been that shaytaan is just making him feel like something happened, but nothing really happened. Right.

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So the certainty is that he has the will do, he has the purification. And the doubt is that that purification has been uplifted, or that purification has been overruled by the person passing wind, okay.

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Now, this principle has many implications. It's a overarching principle in the Sharia that has an impact on a verse, an array of different rulings across the chapters. There's another Hadith of the prophets, Allah Salam, also related to Salah as well. But even outside of the Hadith rulings are formulated on this principle. And it's more clear, the principle is very clearly denoted in that hadith in Sahih, Muslim, the Prophet sallallahu Sallam he said that if any of you is doubtful in his prayer, he doesn't know whether he's prayed three raka art or he's prayed for, then let him throw away that doubt. Where's the doubt the fourth raka as a doubt, and let him complete his prayer based

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on the certainty then he should make twostage does before he says salam. If he had pray, if he ended up praying five, then they would have corrected his prayer. And if He actually prayed three, originally, when he got the doubt, then those two sij does will simply be a way of telling the shaytaan off, okay, that'll evenly shape on, basically, right? Because shaitan was coming to try to put doubts within this person's mind the Prophet sallallahu alayhi wa sallam cured this disorder.

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It's basically a form of OCD. For some people, they're always doubting, right? So the Prophet SAW Selim corrected this disorder by telling the person forget the doubt, you just focus on what you're sure about.

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And if you end up praying more, don't worry about it. The extra two sisters you'll make, they will fix up your prayer. But if you ended up actually, you know, praying as much as you should have prayed, then those two sisters would have been away for chiffon to be told off that you are trying to stop this person from worship by casting doubts, he ended up worshiping Allah even more, he did another Jewishness right. So this is another example. And in this hadith, the prophets of Salam, he talked about the doubt. And

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you know, it's a bit more clear, meaning the principle of doubt is enshrined within this hadith even more clearly, right?

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there is another

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Hadith. And there are many Hadith basically around this idea of doubt, right? So when you're in doubt, you go by the yaki you go by the certainty. Another example. For example.

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and this is going to be very relevant in just about a month's time, in Ramadan, you You're, you're fasting, you're not sure what time the fast finishes. So what you do is, you go ahead, and when you get around the time of a thought you say hello says enough.

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Now, where is the doubt? And where's the again? The certainty is that the fasting time haven't hasn't come to an end yet. The doubt is that, basically Maghrib has already come in. So which one should you go by, you go by the certainty and you continue your fight fast, you don't end up eating until you're certain of the fact that Maghrib has come in, okay? You put that doubt of Maghrib having come in away, and instead of that you wait till you're certain that most of us come in, and then you end up breaking your fast at that time. This is different than what the Hadith says that my ummah will continue to be good.

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Ma our general filter

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so long as they end up being on time when it comes to their Iftar right? Hadith says hasten. A lot of translate translators, they end up translating as hastening to have thought but I say being on time with your thought, so you don't end up making the mistake and doing it earlier on. Okay, so this is another one of those examples where you

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Oh by the certainty and you leave the doubt as well. Another benefit that we can take from this hadith as well, is that whenever you're referring to things which are foul in nature that a person doesn't really want to speak about them, then don't expressively mentioned their names. The Prophet sallallahu alayhi wa sallam, he knew the Arabic words for flagellating, which are more graphic words, right? They're actually two very graphic words. But instead of that, the Prophet SAW Selim used a term that that would just hint towards it and everybody gets it, right. Everybody gets that this is referring to passing wind. So use words that are endearing use words, which are polite use

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language, and this is consistent within the language of the prophets of Salam. Yes, occasionally, even the Prophet SAW Selim uses words, which are very, very explanatory. Maybe because he understands this question or won't understand otherwise, right.

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And even me, I've explained this concept more than once, to some audiences, I don't use the word flagellating, because I know that they're not going to understand what it means. Okay?

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It's true. Right here. I was teaching this class and I asked some of the students are here as well. Do you know what that means is that we don't know what that means. So I had to be very explicit. Why because you have to also understand who you're talking to, and and accordingly use the language the Prophet, sometimes you would use very explicit language as well. This is there. But according to the person that the Prophet sallallahu alayhi wa sallam is speaking to as well. Another one of the factors here, and this is an important factor is that the questioner asked about a man. He said, as a badminton Mimi says Shaka, in our rasool Allah, Allah Rasulullah Salallahu. Salam, or Rajul a

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levy, you have to elect the man who feels like he's past wind. So does this mean that this is only effective? This ruling is only related to men?

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of course, generally, the Sahaba around the prophets and send them were asking questions or men, but every ruling within the Sharia is applicable to both men and women, unless otherwise noted. Okay, this is the rule. There's a Hadith of the Prophet, the Prophet said, Lim said, and he said, We Shaka ecoregion, that women are the twin halves of men. So that means that every single ruling within the Sharia is applicable to both men and women, except if otherwise noted. So if you see this hadith don't understand from that, that this is specific to men. I'm mentioning this because the word man is used over here. Sometimes you might even see a hadith that's in relation to women, but it's

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general, or it's also applicable to men as well. But if you can tell from the context, that this is a ruling for men, then it's a ruling from men. If you can tell from the context that this is a ruling specifically for women, then it's a ruling specifically for for women. So there's the generalities of the Sharia, which are applicable to both genders. Then there are rules that are specific and concessions which are specific to women. And there are rules which are specific and also concessions, which are specific to men as well. All right. So that specification only occurs if we have you know, enough reason to believe that and with that, insha Allah Allah will stop. These

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are three Hadith ask Allah subhanaw taala to accept from us what we've learned and allow us to practice to convey and understand the Hadith the Prophet sallallahu alayhi wa sallam

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