Abdulbary Yahya – Umdah al-Ahkaam
AI: Summary ©
The Prophet's recitation of the Surah has been a source of insight and teaching for decades. The Prophet's recitation of the Q diss were instrumental in asserting their legitimacy and bringing people to prayer. The importance of not reciting certain words or phrases is emphasized, and the use of fatwa for people to assert their legitimacy is emphasized. The Prophet's rule of not reciting certain surahs or reciting them out loud is emphasized, and the importance of not reciting certain words or phrases is emphasized.
AI: Summary ©
Inna alhamdulillahi n'ahmaduhu wa nasta'eenuhu wa
nastaghfiruhu, wa na'udhu billahi min shururi anfusina
wa sayyi'ati ya'malina, ma yahdihil lahu fa
la mudhilla lah, wa ma yudhlil fa la
hadiya lah, ashhadu an la ilaha illallah wahdahu
la sharika lah, wa ashhadu anna muhammadan min
abduhu wa rasuluh, ya ayyuha lazeena aamanu attaqoo
allaha haqqa tuqatih, wa la tamootunna illa wa
antum muslimoon, ya ayyuha an-naasu attaqoo rabbakum
allathee khalaqa kum min nafsi wahida, wa khalaqa
minha zawjaha, wa battha minhuma rijalan katheeran wa
nisa'a, wa attaqoo allaha lathee tasa'aloon
bihi wal arhaam, inna allaha kaana alaykum raqeeba,
ya ayyuha lazeena aamanu attaqoo allaha wa qooloo
qawlan sadeeda, yuslih lakum a'malakum wa yaghfir lakum
dhunubakum, wa may yuta'il lahu wa rasuluhu
fa qad fa'aza fawzin azeema.
InshaAllah we will continue from where we left
off which was a hadith.
We were speaking about the chapter on the
prayer of the Prophet salallahu alayhi wasalam.
But right now we are also speaking about
a hadith in which one of the companions
of the Prophet salallahu alayhi wasalam, a man
who used to recite surah al-ikhlas every
single time.
Every time he would recite a surah, he
would always recite that particular surah.
And so what's the ruling on that inshaAllah.
And also we mentioned about the acts or
the virtues of praying and the rulings of
praying when a person is travelling.
We will cover some of those aspects also.
The hadith from the Messenger of Allah salallahu
alayhi wasalam, the Messenger of Allah salallahu alayhi
wasalam sent a man to, sent a man
on a Sariyah.
A Sariyah again is when the Messenger of
Allah salallahu alayhi wasalam does not join in
that particular expedition.
The Messenger of Allah salallahu alayhi wasalam when
he goes is called Ghazwah.
And the Messenger of Allah salallahu alayhi wasalam
when he sends an expedition then it's called
a Sariyah.
And so the Messenger of Allah salallahu alayhi
wasalam sent a group on an expedition.
And why would the Messenger of Allah salallahu
alayhi wasalam sometimes send a group with an
expedition?
Well sometimes a person, when the Messenger of
Allah salallahu alayhi wasalam sends a group maybe
it's for information purposes or sometimes the Prophet
salallahu alayhi wasalam sends to attack or block
a caravan or send a message to the
disbelievers.
And so the Messenger of Allah salallahu alayhi
wasalam for example before the Battle of Badr,
he sent eight, he sent four Sariyah, four
of them.
And he himself went on an expedition on
four of them.
So the ones that he went, this is
before the Battle of Badr itself.
And why?
He was first of all, the first thing
that he wanted to do was to try
to get to capture the caravan.
The second reason why was the Prophet salallahu
alayhi wasalam wanted to send people to check
information to see what's going on and so
forth.
And so the Prophet salallahu alayhi wasalam sent
a Sariyah, a man who was in charge.
And when he used to recite, he used
to recite and then he would after every
single Surah or after Surah Al-Fatihah, he
would recite Qul Huwa Lahu Ahad.
He would recite Qul Huwa Lahu Ahad every
single time.
And when he recited Qul Huwa Lahu Ahad
every single time, the companions felt that this
was not something that they were used to.
In other words, the Prophet salallahu alayhi wasalam
did not do this.
But this man who was leading them, he
used to recite Surah Al-Fatihah and then
Qul Huwa Lahu Ahad.
Allah o Saman, Lam Yalid Wa Lam Yulad
Wa Lam Yaqullahu Kufwan Ahad.
Every single time he would do that.
And so when the companions came back, they
approached the Prophet salallahu alayhi wasalam and they
asked him about what the man, they told
the man or they told the Prophet salallahu
alayhi wasalam of what that man was doing
or that man did during their trip when
they were traveling on that Sariyah.
And so when they asked, when they told
the Prophet salallahu alayhi wasalam, the Messenger of
Allah salallahu alayhi wasalam said, go ask him,
go ask him why did he do that?
Go ask him why did he do that?
And so that man, he said, he said,
it's because, because I love, because I love
that Surah.
Because it encompasses the attributes of Allah subhanahu
wa ta'ala.
Because it encompasses the attributes of Allah subhanahu
wa ta'ala.
And so the Prophet salallahu alayhi wasalam said,
go and tell him.
Remember, so the Prophet salallahu alayhi wasalam sends
the companions to ask and he says, go
and tell him that Allah subhanahu wa ta
'ala also loves him.
So this Hadith, we have a, we have
a couple of things.
The first, the first thing when it comes
to, when it comes to ruling, is that
he was the Amir.
He was the Amir.
And so the Amir usually, the person who
is the leader, usually is also someone who
leads the prayer.
So if someone is the Amir, then he
has the right to lead the prayer.
And nobody should lead the prayer unless it's
his, unless he gives permission to do so.
So if you're traveling and you have an
Amir, then that person should lead the prayer.
And this is what, this is how it
was during the time of Abu Bakr radhiyallahu
anhu also.
The time of Abu Bakr, Abu Bakr radhiyallahu
anhu used to lead the people in prayer.
And of course the Khulafa Rashidun, whenever they
were in the Masjid, they would lead the
prayer and sometimes they would appoint others, but
they were the ones who were in charge
of, they were the ones who were in
charge and they used to be the ones
who would lead the prayer because it's, you
know, it's their, it's their right to do
so.
So Surat Al, so, so when this man
is leading the people, he's also, he's the
Amir and he's leading them in prayer also.
And when he recites Surat Al-Ikhlas every
single time, he, the companions of course are
a little bit of, you know, they are,
they're astonished or they're surprised by it or
they don't know the reason why he's doing
all this, why he's doing this because this
is not something that the Prophet ﷺ used
to do.
So when they came back and they asked,
the Prophet ﷺ actually approved of his actions.
So does that mean that we do it
every single time?
Well, the Sunnah is to follow the action
of the Prophet ﷺ.
The Sunnah is to follow the way that
the Prophet ﷺ recited.
But his approval here is an indication that
it is, it's, he made an Ijtihad.
You understand?
He made an Ijtihad, which means he made
an Ijtihad that, you know, this is something
that I feel it's permissible, that I can
do.
So when a person makes Ijtihad and they
have, based on knowledge, then of course they're
going to be rewarded by Allah ﷻ twice,
if it's correct.
And if it's not, then they still get
one reward.
So he's the Amir also and it shows
that the companions of the Prophet ﷺ, they
didn't fight over it during the time, during
that time, right?
They waited until they came back to the
message of Allah ﷻ and they asked him
that question.
But so the surah that he recited, he
said, I did so because I love that
surah, because it encompasses the attributes of Ar
-Rahman, of Allah ﷻ, the Merciful.
So this surah is one of the most
virtuous of surahs.
In fact, the Prophet ﷺ, he says, is
any one of you, is anyone able to
read one-third of the Qur'an?
Is anyone able to read one-third of
the Qur'an in a night or the
whole Qur'an?
They said, of course not.
But how about one-third of the Qur
'an, one-third of the Qur'an?
They said, who is able to recite one
-third of the Qur'an every single night?
Then the Prophet ﷺ said, indeed, qul huwa
la'ohad is one-third of the Qur
'an.
So what does it mean by one-third
of the Qur'an?
What does it mean by one-third of
the Qur'an?
The scholars have explained it and they said,
everything that's in the Qur'an, the verses
of the Qur'an encompasses three things.
The first, it encompasses, it speaks about Allah
subhanahu wa ta'ala.
Allah subhanahu wa ta'hid Allah subhanahu wa
ta'ala or Allah subhanahu wa ta'ala.
The second, it speaks about ayam Allah subhanahu
wa ta'ala.
Ayam Allah, ayam Allah is what?
Are the days of Allah subhanahu wa ta
'ala, which means what?
The day of judgement and the stories of
the people in the past, everything that happened,
that happens in the days and the nights
or the times, in all times.
In other words, all the stories and everything
that's happened or everything that's going to happen.
So the scholars have mentioned that's ayam Allah,
that's the days of Allah subhanahu wa ta
'ala.
So in other words, everything that happens within
the time in which Allah subhanahu wa ta
'ala makes happen from the time of Adam
alayhi salam, even before the creation of Prophet
Adam and even afterwards in the paradise in
the hellfire.
So you have about Allah subhanahu wa ta
'ala and you have ayam Allah subhanahu wa
ta'ala, the stories and so forth.
What's the third thing?
Al-ahkam.
Very good, masha'Allah, may Allah increase your
knowledge.
Al-ahkam, the third one are the rulings,
halal and haram, permissible and not permissible.
So the third are related to al-ahkam.
So if you look at all the verses
in the Qur'an, it will encompass one
of these three things.
The subject matter is one of these three
things.
So qul huwa lahu ahad is describing the
characteristics of Allah subhanahu wa ta'ala because
it's sifat ar-rahman and that's why the
hadith that we're speaking about, the hadith of
Aisha radiyallahu anha, an-nabi salallahu alayhi wa
sallam ba'atha rajulan, so the Prophet salallahu
alayhi wa sallam sent, ba'atha ar-sala,
means he sent, ala sariyatin, so he sent,
ala sariyatin, that means the Prophet salallahu alayhi
wa sallam sent a man to lead the
expedition, to lead the expedition.
Wa kana yaqra li ashabihi fee salatihi.
And so he used to recite in prayer,
when he used to lead the companions, fee
yakhtim bi qul huwa lahu ahad.
So after he finishes he recites qul huwa
lahu ahad.
So qul huwa lahu ahad, the name of
the surah is what?
Surah al-ikhlas.
But sometimes the companions when they call the
surah, just like they mention the beginning of
the surah, like for surah al-hamd, everyone
knows surah al-hamd, what is that?
Surah al-fatiha.
And some surahs have different names, and sometimes
the companions will mention the beginning of the
surah.
So qul huwa lahu ahad, falamma raja'u,
and when they return from their sariyat, from
their expedition, zakaru thalika lil-nabi sallallahu alayhi
wa sallam.
So they mention this, what happened to the
Prophet sallallahu alayhi wa sallam.
And then the Prophet sallallahu alayhi wa sallam
said, faqal, he said, saluhu li-ayyi shay
'in yasna'a thalik, go and ask him.
Why did he do that?
So the man is not there, the person
who is in charge, but the Prophet sallallahu
alayhi wa sallam could have said, well call
him over, call him over.
Tell him, let me ask him, why did
he do that?
But the message of Allah sallallahu alayhi wa
sallam for one reason or another didn't do
that.
So he says, go and ask him.
So this means also when a person asks
fatwa, you don't have to ask directly, you
can take fatwa from someone who has heard
that from another person.
In other words, the scholars have mentioned the
permissibility of listening or sending someone to ask
a ruling for you, and then you get
the information of the ruling itself from that
person.
So what does that mean?
That means if someone, let's say, didn't hear
that fatwa, but another person heard it, then
if that person, of course, is trustworthy, then
do you apply that rule?
Does that rule become obligatory?
Yes, if that person is trustworthy and he's
conveying the fatwa itself.
Because some people might say, well you know
what, who are you?
Like, who are you to say that?
Like, you don't have any knowledge.
Like yeah, he doesn't have, maybe that person
who brought the fatwa might not have knowledge,
but he's telling you that he heard from
someone who has knowledge, from someone who is
a scholar.
And so when the Prophet ﷺ says, صلوه
لأي شيء يصنع ذلك, the scholars have taken
this as evidence that it is permissible to
take fatwa from someone who heard it from
another person, if, of course, that person is
trustworthy.
And so, before I get to that, he
says, فَكَانَ يَقْرَأْ لِأَصْحَابِهِ فِي صَلَاتِهِ فَيَخْتِمُوا بِقُلْهُ
وَلَهُ أَحَدٌ So he would end it with
قُلْهُ وَلَهُ أَحَدٌ.
So, is there, is it, of course, when
you read out loud, Maghrib, Isha, and also
the second rak'ah, the first and second
rak'ah only, the third rak'ah, you
don't recite out loud.
So, did he recite Surat al-Fatiha and
then he ended each time Surat al-Fatiha,
or did he recite only during the second
rak'ah?
Because the wording here is فَيَخْتِمُوا بِقُلْهُ وَلَهُ
أَحَدٌ.
He ended with قُلْهُ وَلَهُ أَحَدٌ.
That means his second rak'ah, or first
rak'ah and second rak'ah.
We don't know.
There's no clarification of that and Allah SWT
knows best.
And so, the Prophet ﷺ sent the companions
to go back فَسَأَلُوهُ.
So, they asked him.
They asked that man, why did he do
that?
And so, he says لِأَنَّهَا صِفَةُ الرَّحْمَنِ.
Because it is the attributes of الرَّحْمَنِ.
Because قُلْهُ وَلَهُ أَحَدٌ has the attributes of
Allah, the Most Merciful.
وَأَنَا أُحِبُّ أَنْ أَقْرَأْ بِهَا.
And I like to recite it.
And so, he says لِأَنَّهَا صِفَةُ الرَّحْمَنِ.
So, we know that قُلْهُ وَلَهُ أَحَدٌ encompasses
the attributes of الرَّحْمَنِ.
And he says, and I love to recite
it.
It's an indication that it's permissible for someone
to love to recite certain surahs more than
others.
Because some people might say, I love this
surah.
Like, what?
You don't like the whole Qur'an?
The whole Qur'an is all good.
Why do you choose one?
Right?
Some people might say that.
Like, the whole Qur'an is from Allah
SWT.
It's all great.
And so, why are you choosing to recite
this surah only?
Or, why do you like this surah?
So, some people, they like to recite certain
surahs more than other surahs.
Is that permissible?
Yes.
Because this man, he says, he's not saying
that Allah SWT, that this part is better
than the other and so forth, himself, out
of himself.
But it is permissible.
It is permissible to say that certain surahs
are better than the other, if you have
evidence from the Qur'an, from the Prophet
ﷺ.
Why?
Because the Messenger of Allah ﷺ, he said,
I will teach you the greatest surah in
the Qur'an.
He mentions the greatest surah in the Qur
'an.
What is the greatest surah in the Qur
'an?
Surah al-Fatihah.
Right?
That's the greatest surah of the Qur'an.
All the Qur'an is the word of
Allah SWT.
But when the Messenger of Allah ﷺ says,
this is the greatest surah in the Qur
'an, then there is like, this is better
than the other, based on what Allah SWT
and His Messenger have mentioned, either in the
Qur'an or in the sunnah of the
Prophet ﷺ.
But we have, if someone likes to recite
surahs, or recite a certain surah, or likes
to recite a certain verse, then it's something
that's permissible.
It's not like, some people they like to
recite, for example, surah ar-Rahman.
And some people, they love to recite surah
Yasid.
They recite all the time.
But if to believe that this surah is
better than the other, and there's no place
for it, like for example, some people, they
recite surah Yasid every single Friday sometimes.
Like they recite surah Yasid every Friday.
If it's something that they're doing all the
time, and they're saying that there's specific reward
for it, specific reward for it, then that's
of course, and they don't have any evidence
and proof for it, then it becomes an
act of innovation.
But if they say, you know, I just
like to recite surah Yasid.
I just recite it.
I'm not saying that you should recite it,
or someone should recite it.
That's what I like.
Then if somebody does so, out of, you
know, I just like it.
I mean, I grew up reciting it, maybe.
But it's still not something that, to believe,
there's a difference.
But to
believe a certain surah has certain virtues.
Because some people, they believe there's virtues for
every single surah.
And there's no evidence or proof for it.