Ibrahim Nuhu – Signs Of The Hour #06
AI: Summary ©
The speakers stress the importance of proper research to counter false assumptions and the need for evidence through the Quran or hadith to confirm the Prophet's claim. They stress the importance of trustworthiness in asserting one's statement, respecting one's predecessors, and obtaining answers to questions. The speakers emphasize the importance of fixing one's relationship with Allah and not allowing anyone to convince them to do something. Consciously pray and stay true to oneself is also emphasized, as it is important to not allow things to happen to anyone and focus on one's past and future. Consciously combining prayers with a journey to avoid distractions and confusion is also emphasized.AI: Transcript ©
So we
will,
if you can talk to people who's behind
too.
So, So,
we continue from where we stopped. If you
remember last,
in the last class, we
reached a place where the maulif
promised to talk about,
Hajiyah to
Khabari al Ahad Filaqaid.
The sunnah of the prophet sallallahu alaihi wa
sallam,
if you look at its structure, it could
be divided into
into 2, senate and the matin.
The Senate
when looking at authenticity of the hadith, you
can divide the hadith of the Prophet sallallahu
alaihi wa sallam
into
Asahi
Al Hasan
And also sometimes,
you might be classifying hadith
of the Prophet
based on,
the number of the people narrating the hadith
of the Prophet
So if you're looking at the number of
the people who narrate the hadith,
then
the Sunnah of the Prophet
according to the vast majority of the scholars
of hadith,
is divided into mutawatir
wahat.
There are some scholars who put
another one in the
middle, who says Mashur.
Right?
So
they all agree
that
the
is okay. And also, you feel like
when you have Harissa's it
necessitates knowledge,
meaning it moves doubt. You don't have doubt
you don't have a single doubt that this
is
what we got from Rasulullah sallallahu alaihi wa
sallam.
You get it? The tawatul,
according to
the closest,
you know, opinion of the Hadithin in terms
of definition,
is
any hadith
You have
a hadith which is narrated by an amount
of scholars,
you know, and scholars of hadith, the Ruwad,
in which, according to the custom,
this type of way of narration
and this number of people, it is impossible
for them to lie.
Because
if I tell you something,
although you might believe that I'm not saying
something that is wrong, but I might make
a mistake.
I might be wrong in the statement.
If one person
tells the same thing, it strengthens also
that which I have said. But the doubt
remains.
The doubt remains because 2 of us also
might,
you know, be wrong. We are very weak
in our memory.
And also, 2 people also can can lie
also.
Yeah. 3 also can lie. 4 also can
lie. That's why
we keep aside all the differences of the
scholars concerning,
limiting the number of the Tawato to a
certain amount of people.
Some of them said 12, 7, no,
14
I'm sorry. 12 and,
310,
like the people in the brother of 70.
You know, many opinions, you know, concerning what
constitutes what.
However, as I said,
it it it depends on the nature of
the narration.
You know, we look at the amount of
the people. If, this amount, according to the
custom, you know, it is very
far for us to assume these people lie
to us.
So that's the Tawato. So this one is
accepted
by all of them, and this is how,
the Quran is being established.
That's why the Quran, when it comes to
establishment
of the Quran,
it is established with arik and qatai.
No doubt about the way it is established.
You get it? And the sunnah of the
prophet
also you have many from the hadith of
the prophet
which are established in this way, especially the
Tawato al Manhui.
The Tawato, we love this one. It's very
difficult to find a hadith like that. Not
easy. There are only few you find. You
know, some scholars are saying even those few,
they have some doubt. Because to have identical
text, you know, every narrator is saying the
same thing exactly as his,
you know,
fellow other narrator, this one is not
easy. This one is not easy because according
to many scholars of the hadith, the word
hadith is lumaana jais.
As long as it is coming from somebody
who qualifies to narrate hadith with,
using the meaning,
you know, rather than taking the exact text
of the hadith, it's fine, according to Minakwari.
That's why they favor
Muslim
over
Bukhari
when it comes to organization
and the choice of world.
You know, Bukhari is very simple. When you
study Bukhari, it's very simple. You can read
and understand very easily. But Muslim,
you can sense that the words are very
powerful
because you're among those
who believe that you should get exactly what
is,
given to you and pass it to others
in the way it was given to you.
You know, pass it to others in the
way it was given to you. Bukhari has
different approach. Yeah. If somebody has the language,
is good in the language,
why not? Why can't he narrate the hadith
using
the meaning? Why can't he convey? Just like
what you do, if you tell me to
convey a message when I go, I might
not be using your words, but I will
try my best to say exactly what you
said, but in my own words,
to make life easier.
So,
please, those behind,
please please,
we're begging you. Please,
if you,
have a discussion, there are a lot of
classes that are open. Please.
Okay. Thank you very much.
So
this is mutawati. The harisas mutawati are accepted
by
all of
them. However, when it comes to the ahad,
this is where you find differences of opinion
amongst,
you know, the scholars. And when I say
among the scholars,
I'm talking about
those few scholars who differ from the majority
of the Al Hussein al Juma.
Yeah. Because if you look at the Madahib
al Arba alone,
they all agree.
You know, they all agree. There are some,
you know, amongst the people who are affiliated
to those motherheb who don't agree with the
khabar Allahaha to be sufficiently enough,
you know, in terms of, you know,
extracting Aqaid from it.
Aqeedah,
they said, is the most important thing and
it's the most sensitive thing, and this is
true.
The most sensitive sensitive,
thing in the religion of Allah is the
Aqeedah.
So they said we should be very careful
and we also said we should be very
careful.
But being careful doesn't mean you should go
beyond
the limits.
We have to stick to that which is
used by the righteous
predecessors.
No matter how much careful you are, you
will never be like them.
They're more careful than us.
So therefore, what they they accepted, you know,
as something that is enough for them, it
should also be enough for us.
Yeah.
If they say this is okay,
we are also taking that one. It's okay.
Because we believe that their approach in terms
of religion
is better than us.
They're stronger than us in terms of trustworthiness.
Their time is purer than our time.
You know, they're closer to the Prophet They
understand the message more than us. So whatever
they use,
you know, as an evidence, we also should
take that swan as what suffices
us.
However,
you have some people who don't agree with
this.
Yeah. That's why you find
some will tell you that,
no. Whatever I'm saying now, they don't believe
in that. They believe that the salaf as
sal have knowledge,
and their way is safer, they will tell
you. But our way is more knowledgeable.
Look at this deception.
That's what
Hanafi says.
He says,
The method of the salafasalah,
companions of the Prophet sallallahu alaihi wa sallam,
and the Tabiy'aun, and the Tabiy'aun, and those
who follow them with ihsan,
their method is better, more knowledgeable, more accurate,
more safer.
I love his word when he says,
He says we never supersede the previous nation
except
in talking too much.
This
is. You know, at the at the time,
those ones, they are focusing on the kawhid,
the Hobbit,
principles. That's why they talk a little,
but it has a lot of meaning. As
I always say, you know, this, sensitive matter
in Islam, which is the aqidah,
you can teach Aqidah if you wish in
15 minutes. Whatever
a
person wants to know about Allah
to pass this test and go to Jannah
Insha'Allah,
you can pass it to him in
15 minutes, be it in line.
Yeah. Because Allah wants us to pass the
test and to do the things in the
correct way correct way. That's why he sent
all the prophets and the messages to remind
us,
And he made it very simple, very easy.
There are many things he just wants you
to say yes.
I agree, accept, I believe, finished. You don't
need to make any research.
No research at all.
You get it? There are many things in
the Akida we just have to submit.
We don't need to do research. We don't
need to think, you know. Just understand that
Allah is like this and believe and see
where application lies and apply and then move
forward.
As for how it is, how is it
going to be, how Allah Smart is doing
this and that, you never met him.
What would you expect the way you think
Allah Subhanahu Wa Ta'ala should be?
It doesn't even make sense if somebody is
trying to say Allah is like this, Allah
is like that, you know, trying to, you
know, translate and interpret, you know, those sifaat
of Allah subhanahu wa ta'ala when it comes
to the kaifa. It doesn't make sense.
But Hanafi says, why do we have so
many things in the aqeedah? Lot. A lot.
Books have been written. You know? Go to
library, you see the huge collection of books
written in the arkida. Why do we have
these collections?
Because people that came after those righteous predecessors,
they don't agree to go with the manager
of the Companions of the Prophet
So what happened is they want to introduce
their own version.
So whenever they bring something new,
it is the responsibility
of the scholars to counter that thing which
is new.
So a scholar will take a pen and
write a reputation
against those new ideas which are inserted to
the sunnah of Muhammad, sallallahu, some of them
that are not part of it. So now
we start to have increase in the Al
Qaeda. Right? Because they are going to write
next to those issues of the Al Qaeda.
Tomorrow also, those guys, they're busy. They're at
night. They don't relax. They bring another one.
They also have to come and take a
pen and write reputation.
Yeah. Bring another one. Bring another one. That's
how it kept on expanding until the time
we see it in the way it is.
There's very beautiful introduction mentioned by Al Hanafi
before he start commenting on the
book of his
what do you call? The big Sheikh Abu
Han and Abu Jafar Taha.
You get it? So
the only way out we have is the
manager of the companions
and the Tavion and that will Tavion.
Whatever is not deemed in those days, trust
me, it will not be deemed today.
Yeah. And try to remember this, because we
are living, you know, in the middle of
the people who believe that
we have a new Islam these days,
which is not sourcing its strength from them.
Yeah. I heard somebody who was saying there
is no connection
between what they have and what we are
having now.
So I don't know,
what Islam are they using because the one
we know, given to the prophet is only
1.
And which is that one?
Which one is that one? The one that
was used by Rasul
and the companions and the tabi and tabi
were tabi. That's why Imam Malik said,
whatsoever
was not considered as a deen in those
days, it is not also a deen in
our time. And he says this Ummah cannot
be fixed
except by
using the thing that fixed the first
nations, you know, the components of the Prophet
SAW. So whatever was used by the Prophet
SAWAH to fix that generation, it is the
only thing that can fix the later generation.
So according to the Akida of Ansun al
Jamah, the best opinion of the scholars,
a narration that is narrated by individuals.
As long as it is authentic,
then it is enough for us to establish
even the 'Aqeedah. Everything, InshaAllah. So we're going
to see some evidences mentioned by the author,
even Azza Ojalla, which confirmed
that the predecessors
did not make any difference between Ahad and
Motawater.
Ahad and Motawater. They did not make they
did not make any, difference between the 2.
So he said, research on this matter
is connected to the Asrat Asa also.
Why is it connected to Asrat Asa?
Because Asa Asa min almi
al kayb.
Right? It's part of the knowledge of the
unseen.
Right? So it is included in that which
those,
people also are rejecting if it is not
established
through a mutawati.
Sheikh said,
you know, this
issue is related to the Asharab al Saha
also, because the vast majority of the hadith
concerning that are narrated by 'ahat,
established through
the hadith 'ahat.'
Again, so if you say hadith al kabarul
ahad, it's not hujjah, what does that mean?
All of those ashlatasah also have to be
thrown away.
Yeah.
We have to throw them out.
So the sheikh said, you have some people
from the Alul Kalab
From the Alul Kalab
and those who are in you. InshaAllah, we
will talk about who are among the sects,
the group,
the perpetrators of, I mean proponents of this
opinion.
And some of the Osuli'i, the scholars of
'Osul'
are al Fakk'. When he talks about 'Osul'i'in,
he's talking about the 'Osul Fakk'.
So they believe
that 'aqida' cannot be established through
'habarahad'.
We need a very definite
kind of evidence through the Quran
or hadith of the Prophet
that we have no doubt in it, establishment.
So the Sheikh said,
this statement is false
and rejected.
He says, because
what we are supposed to be focusing on
when dealing with the sunnah of the Prophet
is authenticity.
Is it authentic or not?
That's what we need. We have conditions of
al hadith
or Sahih, right?
As long as those conditions are fulfilled,
then we are done.
The next is application.
We have to apply it. As long as
we are sure that it is authentically attributed
to the prophet sallallahu alaihi wasallam, it reaches
us through a way that we don't have
any doubt in the
trustworthiness of those people, then we just have
to
use it. So he says,
this is the focus. We focus on the
authenticity.
If that happens
and the hadith came to us through trustworthy
narrators,
then in this case, we have to believe
in that hadith.
We have to trust it. We have to
accept it. Whether it is ahad or mutawati,
it doesn't matter.
It doesn't matter. Who narrated it doesn't matter.
How many people are giving us the hadith,
it doesn't matter.
You get it? We're going to see that
this is
the method of the companions of the Prophet
So what kind of knowledge this type of
hadith produce? It produces
also as well. It produces.
Yeah. It produces.
Because we laid down those principles and we
say, if the Ithaka narrated a hadith,
then we take it and use it. Otherwise,
if you say it is not producing Yakeen,
why do you worship Allah with
a van?
You worship Allah is this something that you're
not sure whether this is what Allah wants
or not?
And trust me, if we are going to
trust this, that khabar al ahad, lai fidil
alma,
the vast majority of the rulings of the
Sharia is going to be gone.
We will be hanging around there, not knowing
what to do in many things.
Why? Because the way those hadiths reach us,
it is ahad.
You get it? So that's why this is
a very wrong statement, and they use it
actually to, you know, to to make it
as a means, you know, to reject some
of the cifat of Allah
When
Allah
asked you to do something, decrees something,
The prophet
told you what to do.
Allah
decided and he told the prophet
to make
this,
to give us this hokum.
Whenever Allah decrees something, the prophet
told you what to do.
Allah
says,
It is impermissible. There is no way for
somebody who claims to be a Muslim
to have any other thought, any other choice,
any other option. When Allah says this is
what to do, as a Muslim, there is
no any other second
thought. That's the only one way.
That's the only,
through method to do it. So Allah, subhanahu
wa ta'ala, say it is impermissible for a
Muslim to have any other choice or option
when Allah, subhanahu wa ta'ala, has something to
say concerning the matter.
Is that clear?
So
when we got this from
trusted
we,
What is the justification if we're to stay
away from it?
You know, the fiqhah told us, his sheikh
who was fiqh also told him, his sheikh
who was fiqh also told him, until the
prophet
What kind of justification do we have if
we reject this?
You know, we're dealing with things, you know,
having 2 phases, right? Yeah. I tell you,
the Quran is okay, you know, because it
is Quran.
But then if I'm to ask him, how
did he get this Quran?
Through narrators.
Who are these narrators? The same people narrating
the hadith.
Why do I trust them and I do
not trust this one?
The same people who are giving us the
hadith, I'm sorry, the Quran, they are the
same also who told us that the prophet
said this
and that. Why when he says this is
Quran, I say, oh, yeah. This is Quran.
And when he said this is hadith from
the prophet
I say, no. I don't agree.
You go on you have to go and
bring other people to confirm this.
Allah
He says,
it is very well known
that the companions of the Prophet and the
Tabiyeen, they use kabur al ahad.
It's
something that is so famous, you know, that
the companions of the Prophet
they
have no issue. They
have no issue with the Khabrulahat.
So if this is the case,
at the time of the companions of the
Prophet we don't find anyone who ever rejected
kababu alaaha.
What does that mean? That means they all
agree.
You know, it was their consensus that khabar
alaihi
is makbu.
Is that clear? So don't forget my word
that deen is what was considered to be
deen in their their time.
Their method is the correct method to approach
Allah
and the Sharia of Allah
If we want to succeed,
we also have to use the same thing
they use.
It's the most comprehensive,
you know, the most enjoyable commentary is his
commentary
of that excellent book. So he says, when
it comes to khabarul ahad,
he says the previous nation, the Ummah Muhammad
salallahu alayhi wa sallam, accepted.
You know, in the past, the companions, Tabur'alahat,
Tabur'alahat,
they all accepted kaburullah.
They use it. They trust it. They accept
it, and they believe that it's it's, necessity.
It's knowledge. It produces knowledge.
A very strong knowledge.
And you see the vast majority of the
Salafi Ummah believe in this.
And this is
the other type of almottawati.
You know, a mottawati, and you have a
hat, a qasim of almottawati.
It says
There was no controversy among the salaf and
ummah concerning
Khamboulahat, whether it will be accepted
or it will be rejected. They don't know
this.
They don't know this. Inshallah, you're gonna see
amazing mention, you know, in the near future,
you know, concerning the time of the prophet
sallallahu alaihi wasallam. How did they deal with
this matter?
No matter how much sensitive you are, you
will never be like Rasool
You will never be like the companions of
Rasool
So what is sufficient,
sufficiently enough for them, it should be, it
should also be sufficiently enough for us.
Very harsh in this matter. You know? It's
only in our time, you know, that that
what is your opinion, Mawzin?
And somebody is telling me that hadith of
the Prophet and then I'm asking him, what
is your opinion?
Imam Shafi
said,
Rasool 'sallahu alaihi wasalam's decision on this case
is this and that.
Somebody told him,
but I want to know your opinion on
this matter.
And he said,
and the guy was saying to him, I
want to know your opinion on this matter.
For college, I have used SubhanAllah.
He said, SubhanAllah.
He said, do you see me in a
synagogue
or in a church?
That's very nice. He said, do you see
me in that place? Because, yeah, if you
see him in that place, he is not.
Mostly me and in the side, it might
be mostly, but
in this time of hours, anything is possible.
But in that
time, they were very away from these places.
So he said, do you see me in
this place?
Or you see the the belt you know
the belt the Christian that they wear in
the church?
You see me wearing this kind of
belt? Sign of Christianity.
I'm telling you that this is the decision
of Rasulullah,
and you were telling me what is my
opinion.
SubhanAllah.
I remember
There's only one person, right? Yeah.
Narration what the Prophet sallallahu alaihi wasallam had
said.
He said, no, this is not enough for
me. He's talking about the gospel of Jannahbah.
He says, Rasool Allah SAWAKHANIEHSULUBI
Bisa ila Khamsati Amdad.
You know, Mudun Nabi sallallahu alaihi wa sallam.
Right?
Very,
yeah, a
small container. They said it's like moderate hand,
one hand off seed. This is what constitute
a murt. He used to make udu with
this amount of water.
Nowadays, we used to make udu with Baharo.
Yeah. When you come back closer to the
place where we are making udu,
you can hear the the sound of wudu.
It's like a heavy rain.
So Rasulullah
used to make wudu with this. And he
used to take shower
and
shower. Four times of this.
Up to 5 times of this. So that
young companion said, no, but this is not
enough for me.
So this companion says,
this, don't bring your own opinion and tell
me this, but but but you know.
And he told them,
He said it used to be enough for
somebody who has more hair than you
and better than you also.
He can say,
but what if I do? I try my
best because of the nature of my skin.
The water is not enough. Can I add
more?
Is that okay? Yes. Beautiful.
But you cannot say, no. Again, this one
is not enough for me. Who are you
referring to? Who are you refuting?
That's why I love the statement. We have
to be very careful. In the way we
talk, we have to be very careful.
Even Qayyim says in his when he talks
about some part of the arqeedah, he says,
Because sometimes you might be talking, you're refuting
Rasool
Yeah. And,
You are refuting my statement, you should know
that you're refuting Rasulullah sallallahu alaihi wa sallam.
Because I'm telling you this is what Rasulullah
sallam said. If if you say this is
wrong, who are you referring to?
He said,
They will both meet Allah on the day
of judgement.
Abdallah ibn Umar,
he and his son Bilal,
he said
to to him, the Prophet
said, let them now, Ima Allahi,
Masajirullah.
Do not
stop the female slaves of Allah
from going to the masajid of Allah.
Female slaves,
he's referring to?
The sisters. Right?
He said, don't stop them from going to
the Masjid.
In some countries, they are banned from
going to the Masjid completely.
No way for you to say, say, namaste.
Rasulullah Sallallahu Alaihi Wasallam said, do not stop.
Is that correct, what that community is doing?
No. It's not.
Yeah. It's not. Rasulullah SAW said, do not
stop them. But he says,
When she wants to go to the masjid,
Rasulullah SAW said, no problem. She can go
to the masjid, but praying at home is
better for her.
When Rasulullah
said this,
that boy, the son of Abdullah
ibn Ubilal,
he says, wallahi lamna
unknown.
He says, wallahi, we are going to stop
them from going to the Masjid, looking at
what they introduced.
Sisters in the time of Ruzula, they are
not like sisters in his time.
I wonder if Bilal will come to
to our time in Uspa Allah.
Aisha radiAllahu anha said,
she believes that if Rasool Sallallahu alaihi wa
sallam is alive,
it will definitely stop the sister from going
to the Masajid.
Because of
a new kind of life, they adopted for
themselves.
So Abu Huraira
met the sister.
She passed him, and then he smells perfume.
He says, my dear sister, where do you
think you're going?
She said, masjid.
He said, go back home.
Because I heard Rasulullah said, any sister who
put perfume
that has the smell, and she passes people
with the perfume, She is committing zina until
she goes back home.
Advise her to go.
Esunah is gone nowadays, you know, except
in a few situations. And, subhanAllah,
we don't have excuse nowadays.
Because if you're talking about having the bad
smell that comes from the armpit or wherever,
We have other, you know, things which are
introduced nowadays. They don't have smell,
but they do the job.
Yeah. The smell is very little. The person
has to come very close to the for
you to smell anything.
But they do the job, an excellent job.
Why can't she use that one and the
case closed? She avoids the curse from Allah
subhanahu wa ta'ala. You might say, we are
exaggerating. No.
Remember your relationship with Allah. This is not
us who are judging.
If you believe that Rasulullah
said, why can't you just do it? To
save yourself from
being looked by Allah
as somebody who is doing this ill, evil,
you know, what do you call it, doing?
So when he said this,
he said, Wallahi, we will stop them from
going to the masjid.
What is the best way to make it?
Avi,
my father.
Samanwataat.
We have no objection. We're going to use
it.
But
now, the sisters we see, they are going
out in a different way, in the way
the sisters in time of the Prophet are
not doing that.
Is this still applicable or there is any
room to advise them not to go to
the masjid? Is that fine?
Yes. It's very fine. But he says, no.
We will stop them. This one is saying
Rasool, sallallahu alaihi wa sallam said he this
one is saying, no. We will stop them.
Subhanallah, the narrator says,
He says he cursed him. You know, he
told he talked to him in a very
harsh way. He said, I never saw a
live in Omar dealing with his son like
this.
And he told him, I will never talk
to you anymore. I'm telling you that, and
you are telling me that you you were
doing your own way? He said, I will
never talk to you again.
That's the reason why they
succeed.
Wallahi, that's the reason why they succeed.
Nowadays, we too much disturb our life
with this
fake belief
that if you are attaching yourself to the
sunnah of the Prophet then you will be
extremist.
What is this?
What is extremism?
Going beyond what the Prophet
is doing. How is it possible for somebody
to call what Rasulullah
is doing extremism?
How?
You want to do it, do it. You
don't want to do it, just leave it.
There is somebody who wants to do it.
You have your justification to Allah
but don't call Rasul
an extremist.
Yeah. Because he's the first one who did
it and he's the one who commanded people
to do it in that way.
So Imam Shafi'i told him, he said, do
you see me like somebody who looks like
a Christian
or a Jew?
I'm telling you that, Qara Rasul, and
you are telling me that we are going
to do it in our own way?
This one is very strong. He says,
He says whenever I narrate a sunnah from
the Prophet and narrate a hadith from the
Prophet
and that hadith is authentic
and then you see me using something else
other than the hadith, he says, my dear
brothers,
bear witness that my apple is gone.
He says, you don't need to ask me.
He just concluded that, Imam Shafi is Majoon.
SubhanAllah.
Imam Shafi was saying that if you see
me saying, Qala wasullah, and then I don't
use it, he said you should know that,
yes, this is not Imam Shafi.
That's why his famous statement was so excellent.
He says,
If a hadith is authentic, this is my
madhab. You see, this is the manhaj of
Imam al Shafi and the aqeed of Mohammad
al Shafi that if a hadith is authentic,
the case
is closed. Right? Case closed.
And he has a very beautiful statement also.
He says Ajma al Muslimura.
The
lahi zurura. He's not saying Ajma al Ulamah.
He said Ajmal Muslim Ullama.
It is the consensus of the Muslimi,
meaning if you claim to be a true
believer in Allah,
you also should be part of this agreement.
Said, It is a consensus of the Muslimeel
that if the sunnah of the
Prophet is clear to you, you have no
right to stay away from it because of
the statement of somebody else.
That's why the poet was right when he
says,
If you don't know Buhaniwa, this is Buhaniwa.
He says,
Islam. Whoever has Islam with him,
he shouldn't take my word before he weighed
with the sunnah and the book of Allah
Subhanahu Wa Ta'ala.
Imam Malik, he took his,
disciples, his students, you know, and he went
to the
house of the Prophet
or in the place where he was sitting,
but he pointed as he was teaching in
the Masjid of Rasulullah
So he pointed at that house where the
Prophet is buried.
Is it any hadith
that somebody narrated?
That hadith could be accepted,
could be rejected.
The only one that cannot be rejected is
the hadith of this one.
Who is that? Wasul
That's Imam Malik. Right?
Imam Shati already know.
He says, when you see a hadith,
going against my statement, he says,
When hadith is authentic, this is my mother.
And he says, if you see a hadith
going against my statement, he said, please
take my word and throw it on the
wall. Throw it away.
That's why one of the Shafi's callers,
he wrote a book
about
this. Places where
the statement of Mohammed bin Sharif might go
against the hadith,
but then he emphasized that this is the
month of Muhammad Shahvi, the other one, the
one that goes with the hadith. Because Muhammad
Shahvi says,
If a hadith is authentic, then you should
just tell people this is my bad habit.
Although you might find another statement from me,
but don't take this one. Just take that.
Tell people this is my bad habit. This
one.
Somebody did it for him.
You get it? Because Mohammad Shafi was human
being. Malik was human being.
Abu Hanifa was a human being. Nur Muhammad
and all of that in mind, they were
human beings capable of making mistakes. None of
them ever claimed that whatever he says is
correct.
None of them.
Mamshavi was reported to have said that whatever
I say, I believe is right.
And the statement of my but he said,
but there is a possibility for it to
be wrong.
And the statement of my
opponent is wrong.
But there is a possibility that he is
right. I am wrong. You have to believe
in that because if you believe that the
statement
of your opponent is right and you are
wrong, then it is haram for you to
follow your own opinion. You have to follow
his opinion.
So mum Shafi says, but being a human
being, I might be wrong, he is right.
That's why those ones, when they debate,
the whole idea about what they are thinking
about is how to get the truth.
So they wish that the truth comes from
him, not from them.
Contrary to us,
the whole idea is how to defeat him.
Yeah. That's why we don't succeed in the
way they are succeeding. Imam Mohammed also was
reported to have said to his student,
do not take from me.
Take from where I took from the sunnah
of the Prophet
He said, don't take anything from me. Take
from the root.' So it is a consensus
of all of these leaders of the madhhab,
if we can say that they are the
leaders of the madhhab, because in that time
there was no
madhhab.
Right? But all of these people who the
madhab is attributed to them, all of them
said that the main focus is the Quran
and the sunnah of the Prophet
Sallallahu Alaihi wa Salam.
So you can see mama Shafi was not
differentiating between
Metawati
and Ahad. Is it Aqeedah
or matters that are that are related to
Muamala?
No.
But hadith is okay.
Authentic,
attributed to the Prophet Sallallahu alaihi wa sallam
in an authentic way is enough.
We have to make use of it. He
said, if you see me not using it,
that means I lost my
Question. Did they ever go against the hadith
of the prophet
intentionally?
Yeah. There is a book written by Sheikh
Lusam Mintenia.
The name of this book is Rafa ul
Malam,
a'anil a'immatim Adam.
Please look for this book and have it
at home.
Rafael Ullam Ala'am Ala'am Ala'am Ala'am.
We need it because many of our scholars
have been cursed
by those intruders,
people who don't have knowledge a bit,
but that they then need to curse the
set of us.
No. As a student of knowledge, you have
to respect them.
Where they make a mistake, you keep it
aside.
You follow the correct one.
As for their personalities, you ask Allah
to forgive their mistakes.
That's the only manhaj. It's not the best
manhaj. This is the only manhaj, actually. The
only correct way to live as a student
of knowledge is this:
respecting our predecessors and our scholars.
Imam Imtania says in this book, he says:
none of these are 'imma' al Mahboulin,
Sizdabou Hanifa, Malik, Ahmad Shafi'i, and he mentions
them, Swerneth Tholian, all of those great scholars.
Never went against Raul
intentionally. He said, however, since going through their
statement, we found some things which are contradictory
to the sunnah of the Prophet
He said that happens based on one of
the following
reasons.
And among the reasons he mentioned, he says
either the hadith did not reach him.
Is it possible the hadith did not reach
him?
Sure.
Because nowadays, when I tell Hammad, Hammad,
this one is wrong. He would tell you,
no. My sheikh has gone through all the
hadiths that you can ever imagine, you know.
That statement of his is it correct? No,
it's not.
You will laugh. We live next to very,
very great scholars, which, you know, you might
be thinking sometimes, which issue these people then
go through in their life?
Sitting next to some of them one day,
he was mentioning,
they asked him about,
Hadith. He says he doesn't know.
And then I look at this simple, tiny,
miss King who has 3, 4, 5 hadith,
Ibrahim. I remember that hadith. I was like,
okay.
How come? Sheikh doesn't have this, and we
in the
in the class, the tiny, tiny ones, we
know it. Yeah. That's the sunnah of the
prophet sallallahu alaihi wa sallam. You Allah,
it's good for us to know this so
that, yes, you will not be arrogant.
That's why those people, they always say, no.
No. No. When you tell them, what is
the hookm of this? If they don't know,
they tell you, no. We don't know.
We're the one who knows
everything.
Yeah. In the past, you know, the Imam
Malik, they asked him about
48
masala.
48 masala.
He refused to answer around 32.
He told the guy who came from Morocco,
all the way from that place to Madinah,
he told him, 'La Adri, I don't know.'
He said, 'Sheikh, people send me all the
way from that place to you.'
And they think that you are the only
source, you know, they have to get the
answer to their questions. And what should I
tell them if I go back? He said,
go and tell them you asked Imam Malik.
And he says, La Adri, I don't know.
SubhanAllah, in our time,
I asked him,
Haman says La Adri.
From that time, maybe some student might not
come to his class because they think he
doesn't have knowledge that much.
He will like great scholars in Medina. I
still remember, you know, these these scholars.
Many times, they will be asked,
Sheikh Abdul Masin. Many times
people will ask him, la Adri.
Yeah, that's it.
Never affect his knowledge.
Yeah. Never affect his knowledge. Ask
ask
call it la'adri fakat after.
La'adri also is fatwa.
Go and read that one. You asked Sheikh
so and so and so, he said La
Adri.
So it's very
dangerous
for a person to believe that there is
a scholar who knows every hadith of the
Prophet sallallahu alaihi wa sallam. Allah is very
dangerous.
Because you're going to restrict the truth with
that person. If that person dies,
the truth is death.
That's why Ibrahim El Thameel was right when
he says, do not attach the truth to
personalities.'
And
this is true, you know?
Because if I attach the truth to my
sheikh Mazin,
I don't accept anything except from him. When
Mazin goes back to Allah SWT, what does
that mean?
I get lost.
And I would never trust Hammad, no matter
how much knowledge he has.
Why? Because I believe that the truth has
to come from him.
That's why it's correct,
the statement of the scholars.
You cannot say
this is true
because Adam said it.
That is wrong.
Adam is okay because he spoke the truth.
But you cannot say this is true because
it came from Adam.
No, that's wrong.
No matter how much greater the knowledge of
a person, you can't say this.
This is true because he attached it to
the sunnah of Muhammad SAW.
This is true because that is Quran to
support it.
Not this is true because so on and
so forth. The only one that you say
this is true because he said it is
Rasoolullah.
So
Ibn Taymiyyah says, if you see them going
against
the sunnah of the prophet
didn't do that intentionally.
They are doing it based on a reason,
which we have to excuse them concerning
that matter.
Number 1 is they don't get the hadith.
Right? And this is very
possible. They don't get the hadith and this
is very possible.
Even the companions of the Prophet
Many of them
did not get so many hadiths from the
Prophet
And so when Abu Hurairah was narrating the
hadith, people say,
because whenever they mention something, Abu Hurairah would
say,
They
started having doubts. Abu Hurairah, be careful.
How come everything is
called,
he got annoyed. They pushed him so much
until the time he got annoyed. He said,
He said, if not because of one ayah
in the book of Allah, I will never
narrate a single hadith to you.
Which ayah is that?
I know.
He says, if not because of this ayah
that says, if you hide that which Allah
Subhuti revealed to the prophet, salallahu alayhi, didn't
share with others, you go to *. He
said, oh, Allah, if not this ayah if
not because of this ayah, I will never
share with you anything.
He said he said, people,
scared them all. He said, people, actually, I
memorized 2 bags from the prophet sallallahu alaihi
wasallam.
I just opened 1, and you guys are
complaining.
He said, I opened 1 bag only. He
said, Hafiztimirasoolassambu
wa ayein.
Two containers of hadith. He said, I just
shared with you one.
I did not even finish sharing 1, the
first one that you guys are complaining.
He said, the other one, I believe if
I share it with people,
my neck will be cut off.
The scholar said most likely these are hadith
that are related to politics and
issues. They're very straightforward. You know? He says,
if I'm to talk about them, I I'm
pretty sure that I might live this life.
But we got them. Nothing is missing. Don't
even don't you ever think that we missed
something? No. Nothing is missing.
Yeah. If he did not share, he also
shared some, many of them. But at that
time, he said he did not start sharing.
He also continued to share with us, gave
us whatever he has.
He gave us whatever
he has from the Prophet SAW and the
rest of the companions narrated. The rest.
But you can see these are the companions
of Rasool
but they miss a
lot.
Aisha radiAllahu anha, she said, whoever told you
that Rasulullah Sallallahu Alaihi Wasallam
ever passed urine
while standing,
this person is a big liar.
Rasulullah
never urinated
while standing since Allah
revealed to him the why.
Was she right?
Salah, was she right? No.
Huday Fibrillaniyehman, he said, I was with the
prophet sallallahu alaihi wa sallam.
He said, I was with the prophet
He said, I was the one who was
covering him so that nobody who can come
and see him. And then the prophet needed
to relieve himself and
he passed during
Wahu Waqif. He said he was standing.
So Gudefa knows, but Aisha
missed it.
We have a couple of examples. So if
these are the companions
and Madinah, how big it is at that
time?
Bigger than Malaysia?
No, but it was a very small place.
The Masjid of the Prophet
and some other places around here.
Very small place, but still
the companions of the Prophet many of them
miss so many hadith. How is it possible
for me to think that my sheikh got
everything?
How?
So he says sometimes he might miss the
hadith
or sometimes the hadith reach him, but it
is not authentic to him.
The hadith reached him, but it's not authentic
to him. To use authentic, but to him,
it's not authentic. Can he use it? No.
Like the story attributed to, that Sherba, you
know, Amir Mumine bin Hadith,
when they narrated to him hadith
until the end of the shahada. He says
the doors of Jannah, the 8 doors of
Jannah will be opened for you. This hadith,
is it authentic?
You remember the hadith, right? After you make
you get it?
The dose of Jannah, 8 dose of Jannah
will be opened for you. This hadith, is
it authentic?
Yes.
Very authentics, found in Sahih Muslim.
However, the senate that reached Sheruba
was weak.
There was a modalist inside the senate and
and Sheruba was next to that modalist.
He asked him, did you hear this from
that person that you said gave you the
hadith?
The man said I mean, he kept quiet.
Shoroba, captain Major.
You know, Shoroba is very harsh when it
comes to the to Teddilis. He says it's
even easier for him to commit zina than
lu in Teddilis.
And he, obviously, he will not choose that
one, but
this is this is for you to know
that how much, you know, bad is this,
issue with them. And it has to be
bad also with us.
So he kept on asking him.
1 of those those Muhadefin who was in
the Majlis,
he said it looks like he doesn't want
to talk to
you. However, the one that he claimed that
the hadith was given to him by that
one is in Makkah. Why don't you just
go to Makkah and confirm?
Subhanallah, they mean business.
He said, I wasn't intending to make Hajj
at that time. He just intended now. Let's
go for Hajj. It was Hajj time. He
went
Hajj for the sake of Hadith.
Correct intention? Yeah. It's correct. It's a preservation
of the deed.
Rather than just going to Mecca, since it's
Hajj season, he said, let me just combine
Hajj and also the the the the journey
for knowledge.
And he went to Mecca
looking for that person. He couldn't find
him. He found him on Malek in Makkah.
He asked,
this, so and so and so person, where
is he? Did you see him? He said,
no. I left him in Madinah.
He packed his things. He moved to Madinah,
the hamakallahu.
He went to Madinah. He found him.
When he found him, he asked him. The
hadith of wudu.
Uhudu. That's so funny. He asked him, the
hadith of Uhudu. They already know which hadith
is that. He said, the hadith of Uhudu,
did you get this hadith from so and
so? He said, no.
This hadith came from your place,
the place of Sherwa.
So he sent him back to his country.
He moved back to his place,
and straightforward, without even going home,
he went to the house of that person.
He asked him, the hadith of wudu?
Did you get it from
from so and so and so person? He
said no.
I got it from another person.
And Sherpa knows that this person also cannot
get it from the one that is attributed
to him. He says, this person also get
it from who? He said he got it
from another person. SubhanAllah, he realized that in
the chain of generation of this hadith,
4 people have been dropped down,
seeking to come closer to the time of
Rasoulasai Salam, because this is one of the
reason why they do the teddleese.
They do teddleas because they want to have
a chain that is very close to Rasoulasallahu
alaihi wa sallam.
For instance, Haziq. Right? Hazik is my sheikh
and he studies under Hammad and,
Maziem. He studies under Abu Hurairah.
So when I narrate the hadith, I said,
Hajduk told me
from Hammad
and, and what do you call this, your
name again? Mazin.
And from Abu Hurila, this hadith says mutassim.
Right?
The standard is okay. Right?
However,
Hammad
is somebody who has weak memory.
Get it? And everyone knows that I also
study under under under
And
let's Hamad is weak having weak memory. You
know? And everyone knows that
Haziq also studied under Mazze.
Everyone knows that Haziq also took Hadith from
Mazze.
When I say, Hazik told me
do you get it? But I realized that
Hammad has weak memory. If I mention him
in the isnaad, the scholars will say this
hadith is weak.
But since Hazik also took hadith from Mazi,
then I would just say, I got it
from Maziem,
from Maziem.
I don't say Maziem told,
Maziem.
I say no. From Mazin.
An Mazin.
It could be, like, directly he got it.
Right? And also, it could be he got
it
through a proxy, not directly.
That's why these callers identify those personalities who
are doing Ted Lease. If they say, if
they are trustworthy, if they say
or kala, they take from them. Because they
know they will never lie. Because if they
are discovered to be lying,
then their hadith will be cancelled completely.
So they will not do that. They will
they will use a word which is confusing.
Not really straightforward. Rather than saying,
they will say.
So when I come and I see the
hadith,
It is true.
And also, it's quite difficult for me to
detect whether somebody has been deleted or not
because Hasik also is a student of Mazi.
It's very possible for him to get the
haris from Mazi.
So So they do this sometimes to drop
a weak narrator
or sometimes they want to come closer to
the prophet
because
now this hadith between me and Abu Horeira,
how many people are there?
123.
Between me and Rasool Sallallahu Alaihi Wasallam it
will be 4 people.
But if I cut Hamad and I cut
Ma'azin, it will be only
2 people. Or if I cut Hamad, it
will be only 3 people. They used to
be proud of this. How much closer you
are to Rasool Allah sallallahu alaihi wa sallam?
Do you get the idea? So, Sherba found
that 4 people being dropped from the Isnat,
he threw away the hadith, hadith and sadhu
banaza la assalamu.
He did not agree with that hadith. However,
this hadith, is it authentic? Yes, it is.
But the chain
that reached shoruba was weak.
So when we see shoruba saying I don't
agree with this hadith,
can we say no shuruba is this and
that? No.
Because the chain that reached
him is weak chain of narration. That's why
he rejected it. That's what Sheikh Islam wanted
us to understand, that sometimes the hadith might
reach a person, but they don't believe that
this hadith is authentic. The chain that reached
them is not is not
authentic. You know, one hadith has so many
chains. Right? This chain might be authentic,
but this chain is very weak.
So we go with the
authentic one.
Do you get the idea?
The last excuse, he says sometimes the hadith
might reach him.
However, he misunderstood
the hadith.
Is that possible?
Yes.
Missing some ingredient in the hadith also can
cause
that misunderstanding.
I remember one of the
scholars,
they asked him about retraction of hibah.
You know, when you make a gift, can
you take it back?
Wrong answer.
When you make a gift, can you take
it back?
No.
Wrong answer.
Why yes?
Also from people from behind the screen also,
they say yes, also wrong answer.
It depends. Okay? It depends on what?
Also, wrong answer.
It depends on what?
Because I say yes is wrong. No also
is wrong. So the only thing is it
depends. Right? It depends on what?
If you have a good mood or you
don't have a good? Mood?
Yeah. It depends on the time you are
taking back the gift.
And also it depends on who you are.
If you're a father,
his his child.
And also it depends on the time.
If, let's say I told Maziel, Maziel, this
is yours. I will never give you. But
let's say, I gave it to him. Okay?
And then he he took it. He possessed
it. After the procession, I cannot take it
back.
But I told him, Marzen, I have a
gift for you. I want to give you,
a mic.
Revivals doesn't have, they don't have good mic,
as usual.
So I told them, I'm gonna give you
a good mic,
and then Maazin said, okay. No problem. Thank
you very much. I'm going to take it,
you know. Tomorrow, please come and
pass my office and take it.
But before tomorrow at night, I call him,
Maazin, you remember I told you I want
to give you the mic, right?
It appears that I shouldn't give this mic,
so I'm sorry.
Please accept my apology. Is that okay?
It is inappropriate,
but Islamically,
it's okay. I have a right to do
that.
Before the procession, I can take it back.
But after the procession, I cannot take it
back. Rasool alaihis salamah said,
and this also we got it from the
hadith of,
Arthur of, the Qasut Abi Bakr Mahbibnatiya
Aisha.
He gave her a gift and he said,
I wish you took it. And he was
talking to her during his last moment in
this life. He said, 'I wish you took
it.
If you took it, then it is yours.
However, since you do not take it up
to this moment,
then you are just going to be a
partner to the rest of the heirs.
And the one who will be sharing this
with you,
he said is,
they are your 2 brothers and your 2
sisters.
She said, wait a minute,
I know I have 2 brothers,
but I have only one sister who is
Asma. Why do I get the other one?
And then, Subhanallah, he says,
Fulana,
her stepmother,
he said she is pregnant,
and I believe that which is inside the
womb is is a female.
Yeah. Ultrasound machinery.
How much is it? Yeah. Subhanallah.
You know, these things, they used to be
there in the in the past. Many of
the things I'm telling you, they rooted back
in the past.
I told you I was reading
somewhere in Fasr al Bari, you know, long
ago,
especially that they used to have a sister
who used to tell the sisters what exactly
they would
be giving birth to. She wasn't using magic.
Yeah, because a sister would come to her,
what do you think my child will be?'
She would ask her many questions. How do
you sleep?' what are you doing?' what are
you interested in eating?' Based on this Then
she would tell them, 'Most likely the child.'
And they said she made only 2 mistakes
throughout her life and they realized that those
mistakes are based on the sample given to
her, you know. It's like
DNA. They give
her incorrect information, then she also
like this DNA.
Did we have it in the past?
In the name of DNA, we don't have.
But we have what?
Piafah.
You know, you have Kiafah.
This is a person who will come and
look at Hammad. Never saw Hammad. And let's
say if his father doesn't look like him,
inshallah, one day we will meet your father,
be it Allah. But let's say his father
doesn't look like him. Trust me, these kafas,
when they come, they see us like this,
You know, sitting down, Hammad is here and
his father is there. This person can tell
you, this one is the son of this.
They have them in Tawba, the prophet, they
call them kafah.
You know? They people used to have doubt
in Osama bin Zayed
because his parents are white and he's extremely
dark.
They used to have doubt.
Anyway, why?
Like that bed when we came to the
Prophet and told him, 'Rasulullah, this is who
am I?' And my wife also is like
this, but my son comes like that.
He said, how come?'
He was asking Rasool Allah SWAW,
how come? The Prophet
told him, do you have camels? He said,
yes.
What color are they? He said, red.
He said, is there any one of them
that is not red? He said, yeah, there
is one. Which color?
He said, aurok,
red mixture with other colors.
Rasool alaihi wasallam asked him, how come?
He said,
maybe one of his great great grandparents
was like that. Rassoul was saying, ah, this
one also, maybe one of his great grandparents
is like that. But you know, you can't
control the community, right? In their doubt.
That's why this is really, really important for
us to know. When you're
married, block the means that can lead to
having doubt in your family. Wallahi, this is
necessary.
Otherwise, trust me, you're going to have doubt
in your kids,
unnecessarily.
So block the means and trust your family.
Because there are some people
who are so negligent.
A sister was telling another sister, she woke
up at night I'm sorry, in the
she took shower, she decorated herself. She was
waiting for her husband. You know, she was
sleeping on the couches, the sofa. You know,
she just woke up. She found one of
her husband's friend inside the house who used
to come because they always used to come
to the house. Husband told them, no problem,
you can just come to the house.
She just said she woke up, and she
found the man telling her, you look pretty,
you Allah.
Yeah, we have a lot of crazy stories
like this, you know. That's why
don't open this door.
When you're married, no friends, no siblings.
Rasool Allah Subhanahu Wa Salam, he was asked
about a sibling going to the house.
When the husband is not around, he says,
Al hamu, al mawt.
Because according to most of the cultures, if
you marry, your brothers can come to your
house even if you are not
Allah. What if he is more prettier than
you and your wife doesn't fear Allah Subhanahu
Wa Ta'ala?
Allahu 'alaam.
Yeah. Allahu 'alaam.
So you're going to have a child
that looks like your brother.
Is that possible?
Yes, it's very possible.
But then, what is going to stick to
your mind?
This man used to come to my house.
Subhanallah,
100% is not true that he did. And
if he did not do anything but the
fact that he used to come to the
house when you are not alone, then the
case is going to be open here.
That's why Bedouin, when he was asked,
are these your children? He said,
He said, it's true.
They are my children if the mother is
truthful.
Is he right?
Salaam, is he right? Yes. Yes.
But this statement,
is it okay?
No. It is evil for a person to
mention this.
It's evil for you to
have this thought in your mind.
So that's why blocking the way is necessary.
Rasulullah
in his time, you know, don't forget the
time of Rasulullah
who are there in the time
of Rasuulullah? Companions of the prophet
But then somebody has something,
you know, at home.
And,
he sent
a worker to go and fix something in
his house, and he wasn't around.
That worker went, and what happened between them?
He committed zina with the wife of the
owner of the house.
This is the time of Rasulullah.
Right?
Yeah. He committed zina.
And
the prophet
by the case was brought to him.
The prophet decided that the hokum of Allah
SWT has to be established.
But the thing is, if this is to
take place in the time of Rasulullah,
what
do you think about our time?
You get it? Don't you ever say that
these are cultural practice. No. Keep them aside,
you allah. Don't you ever don't you ever
say that these are cultural practice.
Keep them aside.
And follow the sunnah of the prophet
sallallahu alaihi wa sallam. Prophet sallallahu alaihi wa
sallam said, I warn you from being in
a place where there is nobody except you
and an opposite
gender. Because shaitan is going to be the
the third one.
May Allah
grant us good and and tawfiq.
What took us away from this? I was
asking you a question. Right?
Revocation of the Hiba. Right? Abubak
So he told Aisha
I was saying that, Qiyafa also DNA analysis
exist in the time, but in their own
way. Rasulullah
he was there in the house, and then
this al Mudliji came.
One of the kafas, he came to the
house, and Osama ibn Zayed
and his
father,
they were sleeping and they covered their faces.
Only the legs came
out. So the feet were out. This person,
when he came, he said, Oh, he said,
definitely,
these feet, some of them come from the
other
one. SubhanAllah, Rasool Allah was there. He was
very happy. He went to Aisha. He said,
Aisha, you see, even these these people also,
they believe that Usama is from Zayed. And
he said, look how much people disturbing the
community because of this.
So anyway, this used to exist. Many of
these things used to exist in the past.
That's why when you read the books of
the Salafas Salih,
you will see a lot, a lot. Ibn
Hajar,
you know, not very long, they were having
a conference
to see the palm tree,
how to utilize to maximize the benefit.
SubhanAllah, I remember,
in the time of Ibn Hajid, that's 900,
800 years ago, He said it has been
established that there is nothing
from this tree which is not beneficial to
humankind.
Those people, they made life easy for us.
Nowadays, we are doing research to see what
we can do. In the past, he said
it has been established that every single part
of this tree is beneficial to humankind.
And you can see the accuracy of
the parable that the prophet Sallallahu Alaihi Sohma
is giving when he compares you with the
palm tree. Right?
He said, in a minute, shajari shajarun layskoto
warahqa. That is a tree that the leaves
of
this tree
don't fall down. He says, 'Akhbirunimahi'
Tell me which tree is that?
People started telling him a mango tree, apple
tree, and this They forgot the one that
is next to them.
He said I have in my mind that
he's talking about the date
tree,
the palm tree.
But then I was going to tell him,
You Rasoolah, this is the one. But then
I I see my father is there, and
he lost also. Abu Bakr is there, and
they lost also. I fell shy of saying
the correct one, ta'aduban.
And then the prophet
told them this is the palm tree.
He said, nashadraatul
Mubaraka.
He says, Muslim is like this, meaning wherever
you go, you are supposed to benefit that
community.
So Abubakar told her that,
that you have a sister that will be
coming, and Fakadarika Khan. And it came, it
happens in that way. So he told Aisha,
if you take it,
then it will be
it will be yours. But now since you
don't take it, after this moment then, you
are just a partner to the rest of
the earth. So we learn from this that
after the possession,
a person cannot go back to his gift
because Rasool Allah sallallahu alaihi wa sallam said.
He says the one who makes a gift
and go back to his gift is just
like a dawn that vomited and ate by
it vomit.
Don't forget, we are talking about a scholar
misunderstanding
a hadith.
So when the prophet
said this,
one of the scholars said,
based on this hadith,
it is okay and fine for a person
to go back to his gift, to take
back his gift.
It's because the analogy was made
using dog,
eating it vomit.
And it is not haram for dog to
eat it vomit.
You don't go to a dog and tell
him,
You get it? Is it haram for a
dog to eat vomit?
So if a person wants to be like
a dog,
why not?
SubhanAllah, but these people there were coughing in
the calamin of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace of peace
of peace of peace of peace
of peace. He said,
This part of the hadith, he missed it.
That's why he misunderstood the rest of the
part. But then the student told him, 'But
Sheikh, in the first part of the hadith,
there is a part that says,
An evil example don't exist in Islam.
Do you get an idea? Then the prophet
said
So you can see it's hadith, but he
misunderstood.
So it is highly possible to have a
scholar
mentioning something which is different from the correct
understanding of the hadith. Up to date, this
is the situation.
You might hear a scholar mention and a
translator of a hadith, but your knowledge which
is little but, subhanAllah, you have heard from
the salafasalah
that this is not how the hadith is
supposed to be interpreted.
So we excused it. Please take this Manhaj.
You know, take what is correct
and keep aside that which is wrong. Respect
those who are known to be great, you
know, in terms of contributing to the knowledge
in the sharia of Muhammad
Even, Asim Al Garnati in his book,
Al Usul, he says,
He's talking about an issue. He says, whoever
goes against what we have mentioned, he says,
I believe
he is making Istihad and that Istihad is
wrong. I believe the Istihad is wrong. But
then we shouldn't say that he is intentionally
going against Rasool
sallallahu
alaihi
wa sallam.
He said, it's wajib
in these, obstacle, I mean, critical matters, you
know, to have Hosnunu ved
with the scholars.
Take the statement of Ihab al Ma'in. He
says
He says sometimes we might criticize the people
because this is what we should be doing,
you know, trying to defend the hadith of
the Prophet will tell you, this person is
a liar. This person is this and that.
But at the same time, we believe that
these people that we're talking about them, some
of them, they have been in Jannah
for 200 years ago. SubhanAllah.
He said, but we have to do, we
have to tell the truth about their attitude
and their behavior, what comes to us to
preserve and protect
first question.
What should a student
do if he is still studying
but doesn't have a means of support,
tells the sisters
when asked if they can provide
or not.
Who has she
best
knowledge
to he wants to marry, but then the
willy tells
him he has to have a job.
I think so. He must have a job
then? I think so.
Go and get a job.
That's the question, right? Yeah.
Allahu'alam.
Because this one
is their belief, you know,
he should go and convince his parents. This
is my advice. That student should go and
convince his parents to support his marriage, because
the scholars mentioned that it is the right
of a child over his parent to support
his marriage.
Get it? And this is what the parents
should be doing, especially living in our time.
It fits nice everywhere.
The father who has extension,
he should support the marriage of his child,
pay for the expenses, and support him until
the time he finishes his education
decently.
And then, guide him to a job,
so that he will be able to be
standing
by himself. As for the family of the
girl,
what can we do? This is their belief.
If there is somebody who can advise them,
you know, it might be very difficult for
them to accept that because how is she
going to feed her if she doesn't have
any source of income?
How is he going to feed feed her?
Yeah. But if he has enough given to
him by his parent parent, which he believes
that this is enough for him to,
rent accommodation
and also to spend on the wife, he
should explain to them what exactly he has.
But convincing them is not going to be
easy. The best is to try with his
parents first to support the marriage and to
talk to the parent of the girl directly.
Yeah. Let them deal with the matter, Insha'Allah.
Yes, Sheikh. The next question is
that, Sheikh, how can someone
heal depression
using the Quran?
Depression? Depression. If
someone's going through depression, how can we use
Quran to heal this kind of depression? Acting
upon the Quran.
Seriously, the best the best remedy for depression
and stress
is, being good and having good relationship with
Allah subhanahu wa ta'ala.
Remembering
Allah
is
to do what he wants.
And then the victory that you do with
your tongue.
It's really to remove depression, because there is
no way for you to be at ease.
Depression is
coming from what? From the heart. Right?
The stress and depression and all of these.
Hanafi says ibn Abi Isid Hanafi says, there
is no way for the heart to have
life and tranquility
and to be at ease as long as
this heart is not knowing Allah
That's why I have no doubt
that the only remedy for stress and depression
is to fix your relationship with Allah.
Look into
your your condition, who you are, how much
you pray to Allah subhanahu wa ta'ala, how
much you focus in your prayer,
what are you doing, what is the relationship
between you and Allah subhanahu wa ta'ala. If
it is not good, fix it. Trust me,
Allah subhanahu wa ta'ala will fix your heart.
You will be happy,
insha'Allah.
But you don't fix your relationship with Allah,
there will be no psychologist that can benefit
you in this dunya,
you Allah. Whoever this person might be cannot
benefit you. No scholar can benefit you,
Cause what they're going to tell you is,
be good to Allah
Allah says,
Instead of 2 conditions, believe and put your
faith into action. Allah says, I promise.
Allah says: We will definitely grant this person
a pleasant life.
This is al Saeeda,
life which is full of happiness and tranquility.
Happiness is not about smiling, you know, you
know. No. It's about your heart smiling.
Your heart is at ease. You're happy from
inside. This is the real happiness.
Because you might see somebody who shows, you
know, he is happy, but, somehow, he
is suffering
from this internal stress.
And this is worse than the one that
is physical, you know.
So how to fix it? Allah says, just
believe
and fix your relationship with me.
He will fix your heart.
So I read the Koran, but I don't
act upon it.
And I want to be
away from depression.
It doesn't go. Quran is there for tiddebur
and action. It's not there for recitation.
You read and act upon it, and then
Allah's will make your life easy and simple.
It's as simple as it. Free of charge.
You don't need to pay any psychologist.
At home, you can do this for yourself.
Just look into your life. What exactly are
you doing which is incorrect? Just stay away
from it. It's as easy it's as simple
as this.
You will love. We make it so tough,
so difficult,
you know. You know, turuk, the last one,
says just stay away from it.
He says, when I command you to do
something, he said, do it according to your
ability. But when I tell you do not
do, he says, don't do it.
Because it's not difficult to stay away from
doing something.
We make it very difficult, but why is
it difficult?
I have friends who are always distracting me
from Allah and then when somebody tells me,
stay away from them, I know he's very
difficult. Why is it difficult? Why is it
difficult to stay away from them?
Why?
And trust me, if my dunya is being
affected by them, tomorrow you will never see
me meeting them.
But when it comes to relationship and tells
me it's very difficult, I cannot stay away
from them, then I stick to them. My
life will never change.
You get it? That's why they said the
reason why Allah
did not give you a chance to stay
away from turuk, you know, because you don't
need to do anything.
Staying away from doing something is easier than
doing it.
Doing something is like carrying something.
You know, not doing something is like telling
you to drop something that is on your
head.
Why is it difficult? That's why he says,
Rasool Allah, sallallahu alaihi
wa sallam said, He says, stay away from
it.
So I really advise whoever is asking, if
he's the owner of the question, to look
into his life and be honest to himself.
Fix your relationship with Allah. Trust me. You
will enjoy life. Be it in the highest
future. Yeah.
What if a person is depressed because of
losing something?
He had something and Allah took it. I
mean, now he's Yeah. That means he has
to go and understand Kaaba and the Qadr
of Allah
It's a very good question. That is one
of the, subhanAllah, you know, most illogical things
we're doing in our life. If I ask
him, okay, I'm going to use you as
an example. If I ask him, Hammad, do
you believe that Allah SWT controls everything? Yeah.
Yeah. Whatever he takes, can you bring it
back? No.
Whatever Allah Subhanahu Wa Ta'ala brings to somebody,
can you take it away? No. We can't
do it. Allah Subhanahu Wa Ta'ala is the
one who is making the decree and decision,
and we have to just submit.
Tomorrow,
if he lost something, then I will see
him crumbling,
worrying, depressed.
What happened yesterday?
He might be the one who is advising
me. Please fear Allah, be patient. But then,
when it comes to him,
become somebody else. We should always reflect upon
this.
Qadr of Allah
has to be passed in the way Allah
subhanahu wa ta'ala decreed it. If you want
to live peacefully, wallahi, you must let the
Qadr of Allah Subhata move in the way
Allah Subhata prescribed it. You make effort
to be on the safe side, but if
you couldn't stop something and it reaches you,
you should know that this is what a
lost market decreed.
You lost something. You tried to keep it,
but it doesn't work. You lost it. What
does that mean? This is what Allah has
wanted to do with
you. What must you be doing?
Relax.
Close that page. Move forward. The poet says
This is very
valuable advice for all of us, because all
of us are involved in this.
You lost something
or sometimes you are afraid of something to
happen to you. You mess up your life
because of the future.
That's why what is color? What is stress?
Things, thoughts that come to your heart, you
let them get inside about the thing that
you lost in the past, or something that
you're trying to reach or you're afraid of
reaching you in the future.
The one that passed already passed.
I sit down there depressed,
you
know, in stress.
That's why it's strong to keep the images
of those people who pass away.
Even if you agree that pictures are okay,
but I'm telling you, it's not good for
you to keep the images of those people
who pass away.
Because from time to time, you're gonna take
the picture, and then you look at it.
This is my son. This is my mother.
This is my father who passed away. What
what what are you going to do? Then
you will start shedding tears.
That's 10 years ago. And then that day,
people will see you're just depressed.
You cannot be productive. Sometimes you might lock
your shop. You go home. You need to
sleep and get some relief.
Then after a few days, you come back
to the shop. What did you gain? Nothing.
And that person who died, what did he
get from that? Nothing.
And shame of a person if he doesn't
remember his relative, except if he look at
those images.
Because we are saying, oh, we're Kibinid Surah.
We can remember them.
This is your father. This is your mother.
You can't remember them unless if you look
at their pictures.
What kind of a son you are?
But this is who we are, you know.
So these things that are causing us stress
and depression
are things that come to us which already
happened and they're gone. But we let them
come back again, you know.
Allah is not logical at all.
Already passed, why do you remember them in
the first place? When they come to you,
brought to you by the cheitan, just let
it go and move forward.
And sometimes
the funniest one is the one that you're
just afraid of something to take place in
the future. First of all, are you sure
that you're going to see that future?
No. And are you sure that it's going
to happen? No.
You mess up your life. You worry so
much, and then it might not take place.
What do you gain from that?
That's why last time I shared with you
the statement of,
Al Abdul Khman,
Al Saidi.
This statement should be written with the ink
of gold.
It says,
be the son of your day.
Allah
every day wants me to pray how many
times? 5 times.
It's in my mind that my job today
is praying 5 times.
My job today is to be, I mean,
is to be trustworthy. Is to say the
truth. Is to do this and that. Those
things which are my daily activities. It doesn't
mean I shouldn't plan. No way you plan
for life.
But that plan should be kept and I
put every effort to make sure that I
get it. And today, actually, I'm doing whatever
I'm doing to make sure that my future,
insha'Allah, is excellent.
But I don't sit down and worry, maybe
I might do, maybe I might get it,
maybe I might not get it. That day
did not come yet. What I have is
my current time that I should focus on
this moment.
Told somebody, he says, just focus on the
present. Be good now. Allah will forgive your
past.
Rasulullah said
Be good now. That's what Allah wants from
you. The future, you know, you're not sure
whether you will reach it or not.
Please please, I really, really, really advise you
to take this method in your life. You
will enjoy life.
You will people will be thinking that you
don't have problem in life. No. You do
have.
You do have. But what can you do?
To get ideas, the most easiest method that
I found in life.
I remember I was sitting with one of
the friends long ago,
and, discussion comes, and I told him some
some of my stories.
SubhanAllah, he kept on looking at me like
this.
He told me, and you're still smiling?
He will, I still remember his word. You're
still smiling?
I never think that what I'm doing is
something, actually.
Because what what should I do? Allah
affects me in this way, in that way,
in this way.
So what should I do?
And this is Allah What should I do?
Can I stop it? I can't. What should
I do? Just move forward, you know? None
of my lectures stopped.
None of my trips, none of my activities,
none of them get affected.
Yeah. That's why I make a move. But
if I stop,
subhanallah, my son is sick, you know, can't
for 12 years, never moved, never sat down,
you know. And then I became depressed.
I will not be able to help him
actually. He himself also. Somebody needs to come
and help me in my life. I will
never be productive.
But I go look for medicine
through the halal way, the halal means, you
know. Because if you were depressed sometimes, trust
me, you might go and look for the
medicine through the haram way.
But if you relax, and you know that
this is from Allah
you will be able to do the right
thing.
And, surah Allah, you'll be at ease
and being able to move forward.
Is that clear? Yeah. You you failed in
the exam. You made a mistake.
What must you do? Close that page and
then discuss. The students are very expert in
this. Right after the exam, Hammad,
that question number 2, what did you write
in it? Wallahi, I choose a.
No. It is not a because I just
checked in the handout. I see that it's
supposed to be b.
And this is my final year examination.
You know?
How what am I going to tell my
parents? And tomorrow, you still have other exams.
Trust me, the next exam also is going
to be affected.
You get it? That's why whenever something happened
in your life, just look at it. Okay?
This is what I did. Close the page
and move forward.
If
you don't, you're going to get into trouble.
May Allah grant us good and make it
easy for us to live a life of
somebody who believes in the Qadr of Allah
Subhassana say they say, Al Qadr
Suru lai iqalpay.
Qadr is the great secret of Allah Subhassana's
creation.
What does that mean? We are not supposed
to interfere.
We're living on the Qadr of Allah Subhanahu
Wa Ta'ala. Everything that you see in this
life is based on Qadr,
And there is no coincidence
in the sight of Allah.
I would say, coincidentally, I saw Adam.
Yeah. To me, coincidentally, because I never expect
to meet him here. But with Allah?
No. It has been planned 50 1000 years
before the creation of the universe that I'm
going to meet him. In this place, at
this moment. And exactly what we're going to
be discussing also is detailed there.
So So you cannot say, oh, it's coincidentally
it happened so bad. No.
To you, it's coincidence. But with Allah Subhanahu
wa Ta'ala, it's not.
Again, right? It's a very simple concept. If
I understand it, then,
inshallah, my life will be simple.
You get it?
Yes, sir. We have 2 more questions to
take.
Okay, sir. Next question is a follow-up of
the previous question. We're good already. K.
What if his parents cannot support her? Is
there a way to tell the sister's parents
to support her until he gets a job?
It's not good for him to do that.
It's better for him to wait. Unless if
he cannot wait, he's afraid of committing sinner,
then
it's good to advise the parent to tell
somebody to tell them to support.
If they accept, it's okay. But it's not
good for somebody to marry and another person
is feeding his
wife. It's not haram, but it's not good
to do that.
Do you get it? When you marry, your
wife should be under your custody. Even if
she is,
the richest person
on earth,
you should be the provider.
That helps you to maintain the kiwaba in
the house.
You
know? Tell them, may Allah put bukaka in
your risk.
Yeah? But I am the provider. I'll provide
whatever I can.
You wanna buy something for yourself? No problem.
You wanna share with me also, you know,
for part what to eat in this house
is my responsibility.
Expenses in our life is my responsibility.
Last question is by
We mentioned to remove difficulty,
we can combine the
player. Yeah. Can we understand what would this
difficulty be or what is excused that one
can skip praying on time in the car
or otherwise?
It depends.
I'm a surgeon.
Okay. Insha'Allah. I love medicine.
But let's say I
Wazim, we're still here.
So let's say I'm
going to conduct
surgery on somebody.
Get it?
And I get inside the room.
Magrlib time. Emergency.
Before Magrlib, we get inside. Okay?
And we get inside the room.
We start it. And this one takes 3
hours.
And I'm the only one.
Am I going to cut him?
In the middle. The mother make allahu akbar,
and then I go pray and come back
to come for the janaza.
You can pray while while doing it.
No. We don't need.
Yeah. We don't need. The good she brought
this. You can play sorry.
You can play well doing
because
sorry. Violating the the arkhan of the salah
is only permissible when you cannot combine between
them.
If you can combine between them and pray
them in the way Allah Subhanahu wa Ta
prescribed them, that's what aji purposed.
That's why if you know that in a
airplane,
you're going to reach your destination before the
end of Asr prayer time.
You cannot pray Zuhur on the airplane.
You can't.
You have to wait until you reach there
so that you can pray according
to the way Allah Subhanahu prescribed the prayer.
You get it? So in this case, rather
than telling him to pray during the email,
we don't need it. Yeah. This is Haraj.
Then he can delay the prayer until they
finish and they combine the prayers.
Is that is that clear? You're on the
highway.
Yeah? In the middle of the traffic jam.
Very you cannot stop the car and pray.
And it moves and you cannot park, you
know? It's a very long way on the
highway. You
pray
inside the car or you wait. You know
that if you wait, insha'Allah, before the end
of,
Asal prayer time, you reach
or you go at least you go out
of the the traffic. You delay the prayer
until
you go out. Then you pray both of
them.
That's how we apply the hadith of the
life, nabbas. The The prophet combined between Maghrib
and Ishaq and Zuhr and Nasr. They asked
him, and he said there was no rain,
no journey, no marath, no sickness.
So they couldn't see any reason why he's
combining between them.
He says When they asked him why did
he do that, he said,
He did that so that he would not
put his ummah in a state of difficulty.
For Qaha said, from this word
we learned that there was something that happened
at that time,
which forced the prophet to combine the prayers
in which, if he did not do that,
the ummah would be in a state of
difficulty.
That's why they said you have 2 types
of jama. Jama because of suffer and jama
because of hada. Jama because of suffer
is rugs rugs are means concession.
Whether you're in a state of difficulty or
you're not, you have the right to combine.
But Jammu will be because of, I mean,
when you are a resident, you are not
on a journey, this one is lirafel haric.
It is only permissible when there is a
difficulty in which if you don't combine, you
will be in a state of difficulty. Right.
You get it? It's like those ones that
I have mentioned.
Not like when we are having a class,
we don't want to cut the lecture.
We combine the prayer. No. That's wrong.
I'm saying this because there are some people
who did.
They have a long lecture. They combine the
prayers because they have long lectures. No. This
one is wrong because Rasool Allah sallallahu alaihi
wa sallam ala had them. A lecture that's
longer than this.
After Fajid, he started talking about the day
of signs of the day of judgment,
and Tuzoor.
After Tuzoor, he's he's he stopped and prayed
Dhuhr. After Dhuhr, he continued.
Until Asa. He stopped and prayed Asa. And
then he continued.
How is it possible for somebody to come
and tell me, I have a long lecture,
then I combine the praise. Yeah. Rajiv Rasool
Allah. Somebody did not do that.
And you're going to Japan,
by the time you arrive in Japan, you
will be in the air for around 16
hours but it will not even be Assar
time yet. So the Americans have already finished
all 5 prayers, but you technically cannot even
pray Assur. So You already prayed the Assur
for that day?
No. You didn't. You did not. But you
leave because you're flying with the sun.
No problem. But which prayer you prayed? The
last prayer you prayed was The last prayer
you prayed you prayed fajr and you left
America. Uh-huh. And by the time you arrived
in Japan Uh-huh. It's still Dohr time.
But you've been in the air for like
6 years. Time or which day?
In the same day. The same day you
are in? Yes. Because you're flying with the
sun. But you pray fudge? You pray fudge.
Uh-huh. And in the US? In the US.
When you reach
the Japan,
is it's the Zuhr time. It's the Zuhr
time. They already prayed for Hajar that you
prayed already? Yes. Then you prayed Zuhr with
them. What's what's in order? Because the Americans,
American Muslims have already finished 5 No. No.
No. You don't follow them. But because then
you have not prayed in, like, a gap
of 16 hours and you have not prayed
for them. That's that's yeah. Rajiv, that's okay.
That's okay. That's okay. You can let's say
you make it,
24 hours if that is possible.
Yeah. Somebody told me that he travelled from
a place.
By the time he reached another place,
it's the same prayer
of the same day.
He already
so he just take a back seat in
the airplane and sleep.
Do do you get it? So in this
in this situation, it doesn't matter how many
hours is he, passing
because you follow the time you are in
and the place where you are in.
You fast in in the in the you
started your fast in the US. By the
time you come to Malaysia,
Malaysia
already broke their fast. But the US is
still fasting.
Can you say, no, I have to follow
the US?' No. You follow the Malaysian people
who are fasting here. You go with them.
So the same goes to the prayer.
You get it? So in that place, you
already prayed Farshal.
You
Alhamdulillah, you're going to reach your destination at
the same time on the same day, then
you go. Hold on.
Do you get an idea? Yes.
I thought he's going to ask about that
when you reach them, you're going backward.
You already finished all the prayers, but you
reached that place, but they did not
pray those prayers that you finished, you know,
in your country on the same day. Promise
you do. I already prayed Zohu Asar,
on the way. But when I reached the
place where I
planned to go, they did not pray zuho
zuhur or Asar. It's still morning.
But I already did on the way. Do
I need to repeat when it comes? No.
I don't.
Do you get that? Because I've read it.
I've done that.
Yeah. So don't worry about the time you're
spending, 16 hours,
20 hours. It doesn't it doesn't matter.
Is this true?
Where did he get this? He's on Islam
QN.
In Islam QN or
I'm I'm pretty sure you don't understand them
correctly most likely.
Yeah. If you understand them correctly and this
is what they say, then they are wrong.
Because the soon as he combined
the prayer.
Whatever he did
is okay with us to do.
Then the prophet
when he travels,
if
if, he is going to go, let's say,
at Zuhr time. He prays Zuhr and Asr
all together combined, and then he moves.
But if he's going,
before Zuhr time, then he will delay the
Zuhr prayer, Then he prays on the way
up when he reached the destination. If he
can reach before the end of Asad prayer,
he combines both of them.
That's why it is permissible for a person
to combine.
There are some scholars who said you can
only combine the 2 prayers when you are
in a state of hardship
when you are on a journey. When you
lead to a destination, then the combination of
the prayers
is,
is over. You can't do that. So it's
a controversial matter amongst the scholars, But combining
the prayers itself during a journey is halal
because Rasool Allah SWAMI did it. But whether
when you reach your destination, you can still
combine or not is a controversial matter amongst
the scholars. Some of them said that it's
nothing from the prophetess of Lotsoomah that shows
that combination of the praise is only permissible
when jettybikasir.
You're on a journey, you
know, facing difficulty. There is nothing that shows
this. So it is still roxa for a
person to do that.
You get it? But to say that it
is
disliked in general, this
answer also is disliked.
Get it? But I I might,
say that maybe you don't
read it correctly.
Where where are you?
So I'm still traveling. You're still traveling. Right?
Still traveling. You want to combine your assert
time. So can I freeze the whole thing?
Of course. You can combine the whole thing
and the time of one of them.
Just take whatever is easier for you.
You. If you're about to leave,
then the advice is to combine Zohr and
ask her if it is Zohr time when
you are leaving.
If it is not ZOHO time yet, then
the advice is to delay ZOHO until the
Assar time you combine both of them. That's
what was done by Rasool Asafas.
Okay.
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