Kamil Ahmad – 100 Concise and Comprehensive Hadiths #03 #04 #05
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AI: Transcript ©
We continue
on to the next Hadith
of
this compilation
of a hadith
that we're going through called 'BahaJat Khuluub Al
Abrar' by
Sheikh Abdurrahman Asiadi
in which he has compiled approximately a 100
ahadith
which are
known
as which means
words that are short, concise,
summarize, but at the same time comprehensive,
very vast
in their meanings.
And so last week we covered the first
two Hadith, we move on to,
the next Hadith today.
Hadith number 3
is the Hadith of Tamim Adari
Radiallahu An.
3 times the Prophet Sallallahu Alaihi Wasallam said
that the Deen is
he
said it 3 times.
So the Sahaba when they heard this they
said for who, O Messenger of Allah?
So the prophet
said,
The prophet
said for Allah,
for his Messenger
or for Allah for his book, for his
Messenger,
and for
the leaders of the Muslims and their common
folk, the regular
common folk of the Muslims.
And this hadith
is narrated by Muslim
And so the sheikh he mentions in his
commentary of this hadith
that the Prophet sallallahu alaihi wa sallam
repeated it 3 times
to emphasize
the importance of
this concept
of the Deen being nothing but Nasriha.
Now the question is what does Nasuihah
mean? In the Arabic language,
basically means something that is pure,
something that is
100%
pure.
So they refer to,
pure gold.
In the Arabic language, it's called
or pure honey.
Which is something that is pure,
not mixed with anything else.
Not mixed with anything else.
No one cheated you when he gave you
this.
Right? He's giving you something pure.
No one tried to cheat you by
adding something else into it.
And then
later on,
the word was used more specifically
to mean
pure
advice,
sincere advice that you give to someone.
So that's why is
more commonly
used for this.
However, in its essence,
it goes back to that meaning of something
being pure,
not tainted with anything else.
So
when we understand that, we understand that this
is the meaning of
That the deen is something that should
be pure.
100%.
So when the companions heard this, they asked,
O Messenger of Allah, for who should it
be? Pure.
Right? Who should we
make it pure for? And so he said
first of all, for Allah.
What that means is
in terms
of recognizing who Allah is
and his sole right to be worshipped.
And so we do not associate any partners
with Allah.
Right? Our worship of Allah is purely 100%
for Allah, not for anyone else.
Likewise, everything else related to our relationship with
Allah,
such as the actions of the heart,
love for Allah, fear for Allah,
hope in Allah's
mercy and in His reward,
having tawakkul in Allah, etc.
All of these should be purely for Allah
subhanahu wa ta'ala
and
there shouldn't be
anything tainted
in that
with anyone else.
Secondly,
the prophet says
it should be for his book. What does
that mean?
That nasiha should be for the book of
Allah. What that means is
how we handle the book of Allah, the
Qur'an.
Not only believing it to be the word
of Allah
but also
reading it
and pondering over its meanings
and memorizing it and
giving
attention to it
and spending time with the Book of Allah.
You know it's a sad reality that so
many Muslims today do not even know how
to read the Qur'an.
They haven't given it its due,
right. They haven't given it its due right.
And then on top of all of that
to
implement its teachings. So this is the meaning
of Al Nasiha for the book of Allah.
As for,
Al Nasiha for the Messenger,
Muhammad sallallahu alaihi wa sallam, then it means
believing in him, Iman in him, loving him,
and preferring him
over one's own
self
and wealth and family as the Prophet sallallahu
alaihi wa sallam mentions in one hadith that
you have not truly loved him
until you prefer him over,
everyone else and everything else.
And it also means following his,
way and his Sunnah
in everything related to the deen,
and giving precedence to his opinions
and his sayings over the sayings of others,
and trying our best
to basically
follow his way, his Sunnah,
and,
given victory to his deen.
So these first three things that we mentioned,
these are all the rights of Allah.
So you have the rights of Allah
to believe in Allah, to believe in his
book
and in his Messenger
and then next comes the rights of
the people
and so the Prophet sallallahu alaihi wa sallam
said,
So what that means
is
those who have authority over us and
what that means is 2 kinds of people,
2 kinds of people,
those who have
authority over us, the leaders,
the rulers,
legitimate rulers,
and
those,
the scholars
the scholars.
And
so
refers to these two categories of people.
Many people mistakenly think that it is only
the rulers,
but when we look at the explanation given
by the sahaba radiAllahu anhu,
we see that they say it refers to
2 categories of people.
Those who have
authority
in terms of political power and then those
who have authority in terms of the deen.
So they are our reference point.
They are the reference who we should refer
back to instead of anyone else.
And so
'Anasiyha'
for them
basically means
to
obey them
in the
obedience of Allah,
not to obey them when they
tell us to disobey Allah,
and to guide them
and
to
basically give them advice,
sincere and pure advice.
And
the final category the Prophet sallallahu alaihi wa
sallam said, for
the common folk, for the rest of the
Muslims,
and what that means is
to treat them like you want to be
treated,
to love for them what you love for
yourself,
to hate for them and dislike for them
what you dislike for yourself,
to
be in their assistance to help them with
whatever they need,
and,
to give them advice.
Sincere and pure advice.
So all of these things,
come under,
you know, basically,
having nasiha for
for the rest of the Muslims.
And so the sheikh mentions how
the Prophet sallallahu alaihi wa sallam divided
in this one hadith,
divided between the rights of Allah and the
rights of Al Ibad, the rights of the
people.
And so there are the rights of Allah
and that is his sole right to be
worshipped
and to believe in his words in the
Quran
and to believe in his Messenger and follow
him and then the rights of the people
and those are 2 categories of people
as we have mentioned.
And so this covers basically everyone.
Right? There's no one excluded here and that's
why the Sheikh included this hadith in
this book because look at how it covers
everything. It's comprehensive,
It hasn't left anything out.
The next hadith, the 4th hadith, is
the hadith of Abu Hurayrah Radiallahuhan.
He says
and this is Mutafaqun Ali, it is agreed
upon
in Bukhari and Muslim. Abu Hurayrah radiAllahu anhu
he says,
A Bedouin came to the prophet and said,
'Direct me
to an act that I can do,
that if I was to do it I
would enter Jannah.
Just tell me one thing I could do
that
guarantees me Jannah.
So the Prophet sallallahu alaihi wa sallam said,
The
Prophet
SAWHSAWSAWALLAH
Al
Maktuba
The
Prophet SAWHSAWALLAH said to him,
worship Allah
alone without associating any partners with him
and
perform, establish
the,
the obligatory salawat, the 5 prayers,
and give
the obligatory
zakat.
And
fast the month of Ramadan.
So after mentioning this, the man he said,
The man, when he heard this from the
Prophet he said,
'By the one in whose hand is my
soul, he took an oath by Allah
that I will not do anything more than
this,
nor will I do anything less than this.
As long as this is what is gonna
enter me into Jannah,
that's all I'm gonna do.
I'm not gonna do more, but at the
same time I'm not gonna do less.
I wanna make sure I do that much.
So when the prophet,
when he left,
When he left the prophet said
to his companions,
whoever
would like to see
a man from the people of Jannah,
then let him look at this man.
Whoever
wants to see a man from Jannah, then
let him look at him.
And so
the sheikh mentions in his commentary of this
hadith
that
this is one of many similar hadith,
where the prophet is asked a similar question.
'Tell me what I can do to enter
Jannah?' And he would say, do such and
such.'
And
what this hadith proves is
that
as long as we do what is mandatory
upon us,
without any shortcomings,
without slacking off,
right, as long as we do that much
and we stay away from whatever Allah has
forbidden us from,
then we deserve
entering Jannah.
We deserve entering Jannah
and being saved from the hellfire.
And so there's something called the bare minimum.
If you do the bare minimum
of what is required of you
by Allah and his Messenger,
then you deserve
entering Jannah.
And so there is a bare minimum.
Right? As for a maximum, there is no
limit.
We should try our best to do extra,
and the only reason why we say we
should do extra is because we fall short
on the bare minimum.
That is our reality today.
Unlike
these companions of the Prophet sallallahu alaihi wa
sallam, and this man was an example.
And that's why the Prophet sallallahu alaihi wa
sallam said what he said when he left.
He said if anyone wants to see a
man from the people of Jannah, let him
look at this man.
In another version,
another wording of the hadith, the Prophet
said as long as he is truthful,
as long as he abides by what he
is saying that he's gonna do, then he's
gonna enter Jannah.
And the man he said I'm gonna do
it.
Meaning he's gonna stick to the bare minimum.
Unfortunately, that is not the case with us
today.
The bare minimum, we're falling short of that.
And so to make up for that,
we
encourage us to do extra.
And so that's the whole point of
the nawafil
and the extra
that it makes up for for our shortcomings
in the Farahild.
And then the sheikh says, a similar hadith
to this
a similar hadith to this' is the next
one. So So that's why we're gonna mention
hadith number 5. The sheikh says,
what is similar to this hadith,
what is very close to it in its
meaning is the next hadith, and that is
the hadith of Sufyan ibn Abdalla Thakafi
And this hadith is in Sahih Muslim.
This companion, Sofian
ibn Abdallah al Thakafi,
he said,
'I asked the Messenger of Allah You Rasulullah,
tell me something in Islam,
tell me one statement,
one phrase,
just one sentence
that I won't have to ask anyone after
you.
I won't have to ask anyone after you.
So basically what he wanted is
a comprehensive
statement,
a comprehensive
piece of advice from the Prophet sallallahu alaihi
wa sallam
in one word or in one phrase, one
sentence.
And so the Prophet sallallahu alaihi wa sallam
said,
The prophet gave him a very short piece
of advice.
He said,
say,
I believe in Allah,
then
'remain firm upon that.'
Say,
'I believe in Allah' then 'stay firm and
steadfast upon that.'
The Sheikh, he comments on this hadith, he
says, Here you had a man who wanted
a comprehensive statement from the Prophet
Something that has every good in it
and something that will lead
me to success.
So the Prophet sallallahu alaihi wa sallam told
him
to affirm his Iman,
say, I believe in Allah.
Say, 'I believe in Allah.' And belief in
Allah includes
everything.
Belief in Allah
comprises the entire deen.
So you don't have to sit down and
explain,
Okay.
You have to do this, you have to
do that.
You have to do this, you have to
do that. You have to believe in this,
you have to believe in that. As long
as you
say, Believe in Allah,
then everything comes after
that. Right?
So if for example
you learn that something is haram,
that's included in your belief in Allah. You're
gonna stay away from it because Allah is
the one who made it haram.
Right?
And therefore you're gonna stay away from it.
And so look at how one statement
comprises the entire Deen.
Say, I believe in Allah.
And then after that,
the prophet sallallahu alaihi wa sallam told him
to remain firm upon that belief,
proving
that iman
is not just something in the heart or
on the tongue.
It's not just something you say.
It's not just something that remains in the
heart, but you have to apply it in
your life.
It is something that has to appear
outwardly. It's not just something inward,
it's not just something on the tongue but
it's something outward as well and that is
the position of Ahlul Sunn wal Jama'ah.
Our belief that iman is.
It comprises of 3 things.
Belief in the heart, statement with the tongue
and
actions
with the rest of the body parts.
But that is the most difficult part of
it.
To remain firm and steadfast, that is the
most difficult part of it,
but that's why the reward is great. And
so
Allah subhanahu wa ta'ala The Sheikh mentions
a similar
ayat in the Quran
where Allah
says,
Indeed those who
say, 'Our Rabb, our Lord is Allah,'
and then they remain firm upon that.
So it's as if the Prophet
took from this ayah when he told the
man this.
Those who say,
'Our Lord is Allah,' and then they remain
firm upon that, What is their reward? The
angels descend upon them.
And this refers to at the time of
death.
The angels descend upon them
saying to them,
do not fear nor grieve.'
Whenever Allah says in the Qur'an,
they shall not fear
nor shall they grieve.' And in this ayah,
ayah. No fear nor grief
nor sadness.'
At the time of death, what that means,
the angels are telling them,
do not fear
for what you are
coming to.
Meaning,
you know, you're going back to Allah. Don't
fear that
because you're a believer
and you've done good in your life.
Don't fear what's about to come
nor grieve over what you're leaving behind.
You may have children.
You may have
people under you.
Don't be sad about them.
Allah will take care of them.
And
we give you the glad tidings of Jannah
that you were promised with.
And so,
this hadith is similar to the previous hadith.
How
You know there's a bare minimum,
a bare minimum that we should strive to
do.
And the bare minimum is
'iman in Allah'
and in the basics and fundamentals
and then
living our life upon that,
remaining steadfast
upon that.
And what that means is not going right
or left, but remaining upon the straight path.
The straight path
leading to the pleasure of Allah and leading
to,
leading to Jannah.
And so this is what we will suffice
with,
for today. Bi'idunillahi
Ta'ala
and then, we'll move on to,
the next hadith next time bi'idunillahi
Subhanakallahu