Kamil Ahmad – 100 Concise and Comprehensive Hadiths – Hadith 1,2,3
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AI: Transcript ©
Salam Alaikum Warahmatullahi Wabarakatuh
we start
with a new book.
This book is entitled, better to global abroad record the renewal
of your fee Sure Here
it is by a Sheikh Abdul Rahman Ibn Nasir Assadi, one of the scholars
of the last century.
He
was born and raised and lived his entire life in the city of their
own Asia, which is in the region of costume in Central Arabia.
And he passed away in the year 1376 of the hedgerow, which
corresponds to approximately 1956, I believe, 5657.
And
he was a renowned scholar, a well known scholar of his time.
And he left behind many works, many, many books he authored, his
most famous book that he had authored was his deaf seed. So
very short Tafseer
and it's known as CSRD. And it was recently translated into into
English, but when they translated it into English, it no longer is a
short Tafseer it turns out to be in 10 volumes.
Nonetheless, he has many other books as well. Among them is this
book.
What is this book about?
This book is a compilation of a hadith,
the Hadith of the Prophet sallallahu alayhi wa sallam.
And not just any a hadith.
And so when scholars compile books of Hadith, they usually
stick to a certain theme a certain topic.
For example, you have books of Hadith, which are related to a
camp, a hadith, Allah can fit, for example,
but this particular book, it doesn't stick to one particular
theme or subject, but rather,
he compiled those Hadith
which are known as Joanne al Kelemen.
Which are short, concise,
to the point
using very few words,
but very comprehensive in its meanings.
very deep, very detailed.
One Hadith you can sit down and write pages upon pages of
commentary.
And this is because our Prophet sallallahu alayhi wa sallam was
gifted with this.
He was gifted with speech
that is short, concise, and comprehensive in meaning. The
Prophet sallallahu alayhi wa sallam himself stated this.
He himself stated this in Hadith, he mentioned that I have been
gifted, given six things that no other prophet before me was given.
And the first that he mentioned was this, he said,
in the UI to Giovanni alkylene.
I have been given,
you know, short speech, which is comprehensive in its meanings.
And the scholars, they have compiled such works before. The
sheriff is not the first one to do this.
And so the most famous work compiling such a hadith was the
work of Imam unknowingly his 40
Hadith, the 40 Hadith of Imam nawawi
is of this kind where he selected and chose those Hadith, which are
of this nature.
And others also compiled such books. However, what we noticed is
most of them stuck to around 40 Hadith.
And Imam Assadi. Well he did in this book is he compiled 99
Hadith.
And so it is perhaps the, the one book of Hadith of this nature,
which has compiled the most a hadith of this type, Joanna l
Kelly.
And not only did the share, compile these Hadith, not only did
he list them, but he also commented, so this is a book of
Hadith with its commentary, reef commentary, he doesn't go in in
depth, but it is extremely beneficial. And so that's the way
we're going to be going through these heavy. I'm not just going to
mention the Hadith, but I'm going to mention some of the some of the
points that the chef mentions in his commentary.
Before we actually start, when it comes to studying and and learning
the deen of Islam,
there is no better source to turn through than the words of Allah
and the words of His Messenger sallallahu alayhi wa sallam.
And so after the book of Allah, there are no words more precious,
more valuable
for a Muslim than the words of Rasulullah sallallahu alayhi wa
sallam.
And it's unfortunate that many Muslims today, they will buy this
book and that book and read this book and that book,
or whatever they find online, reading a lot of things, but they
turn away from reading the words of the best of mankind.
And the most beloved to Allah subhanho wa Taala Rasul Allah, He
sallallahu alayhi wa sallam. And so in his words, there is guidance
for this oma
in his words, there is guidance, and, you know, clarity, in terms
of how the Muslim should live his life.
Because here you had a man who was not giving his own opinions. If
you pick up any other book, by any other author, he's giving his own
opinion.
But here you had a man who did not speak from his own self. Well, now
young people Anil, how're you in? who are ill? You knew her?
Allah tells us about him. He does not speak from his own self. He
does not speak from his own wins and his own desires and his own
opinions. But rather whatever he says, is a revelation from Allah.
And so from this, we understand that not only is the Quran the
revelation of Allah, but also the Hadith.
Of your see there's a difference between the Quran and the Hadith
in the sense that the Quran These are the words of Allah.
These are the words of ALLAH, the speech of Allah that He Himself
uttered.
Whereas the words, the Hadith are the words of the Prophet
sallallahu alayhi wa sallam, and he is conveying the message of
Allah subhanho wa taala.
So we start with the introduction of the shell.
He says,
in a very brief introduction to this book,
he says, The after the speech of Allah subhanho wa taala. There is
no more truthful, nor more beneficial, nor more comprehensive
speech
than that of Rasulullah sallallahu alayhi wasallam.
Why because he is the most knowledgeable of Allah's creation,
and the one who is most concerned for Allah's creation. He has
concerned for his own map
and someone who has concerned he's going to want to guide them.
Right.
And then he mentioned how, you know, the Ross Olson was gifted
with this kind of speech, Joanne Kelim
where he's able to you know, convey a message
in very few words,
but yet it does the job. It does the job. You know, anyone else if
he was to explain a certain you know, certain topic
he would if he wants to do a good job of it, he'll have to spend an
hour two hours talking about it, but not with the Prophet
sallallahu alayhi wasallam
and so the Sheikh said, you know, he thought that it was a good idea
to compile this kind of a hadith. And you know, mentioned a few
benefits and you know, explain
these Hadith appropriately. So let us get started. We'll start with
the first Hadith
This is the hadith of Omar ibn Hapa brah the Allahu Han
he says, similar to Rasulullah sallallahu already he was telling
me a cool enamel Houdini yet we're in NEMA liquid limited in Manoa
femme incarnate Hijra to who eat Allah He was already he for Hydra
two who eat Allahu Rasulillah women can at Hydra two who dunya
yo yo boo ha oh Imran Tinian ki hoo ha. So Hydra to Ilana Hydra,
LA
and this hadith is Mustafa Khan Ali. It is agreed upon meaning it
is found in both Bukhari and Muslim. The two most authentic
books of Hadith compilations of Hadith are Bukhari and Muslim.
The Prophet sallallahu alayhi wa sallam selves.
Deeds are only based on intention, enamel Anna Lavinia
deeds are only based on intention.
What in an alley could eliminate a man and every person he will only
have
what he intended meaning he will get what he intended of reward.
And then the province also gave an example of that.
He gave an example to illustrate. He said, He gave the example the
Hijra
to migrate.
And in the time of the Prophet sallallahu alayhi wa sallam Hydra
was something mandatory. In fact, it was considered as one of the
pillars of Islam
to migrate to the Prophet sallallahu alayhi wasallam to
Medina, after he had made Hydra two there. And then this was
abolished. Once he came and conquered Mecca,
the prophets of salaam said Allah, he wrote a battle. There is no
more hatred after this date, the conquest of Mecca
because now there was no point of it. Prior to that, the Muslims
were expelled from Mecca.
And now the process all sudden, has maca in his hands. And you
know, the entire Arabia.
So anyways, the province also gave this example of Hyjal he said,
Whoever makes Hijra to Allah and His Messenger,
then he has made hijra to Allah and his messenger meaning whoever
makes HiDrive sincerely for the sake of Allah and His Messenger,
then he has actually made heyedrate For that purpose,
meaning you will get the reward for that.
In contrast to that, whoever makes Hijra for the sake of the dunya,
to acquire something of the dunya, or the promise of Islam says or
for the sake of marrying a woman,
he traveled and made his migration because he wanted to
marry a certain woman. Then the process for them says, His Hijra
was for what he made hijra for, meaning he's gonna get what he
sought.
Right?
There are people who do things for the sake of Allah,
and for the sake of the pleasure of Allah, and for the sake of
Allah's reward in the akhirah. As long as they are sincerely doing
it for that purpose, then they will see that reward the day they
meet Allah.
But then there are others who don't do it for any of that. But
rather as apostle Sutton said, they do it for the sake of the
dunya
they do things to acquire some material wealth, or to satisfy
some
dunya related objective.
The process that I'm says here,
that's it, they will get what they sought, and they will get anything
more than they won't get anything more than that.
Now, the sheriff mentions the second Hadith right after that.
And then he comments on both of these Hadith together. What is the
second Hadith it is a Hadith of Aisha Radi Allahu anha.
She says Carla
It's called rasool Allah He sallallahu alayhi wa sallam and
that Fe M marinum had an Elisa mean who for whom?
The Prophet sallallahu alayhi wa sallam says,
Whoever introduces into this affair of ours meaning into this
deem of hours, what is not from it?
He will have it rejected, so who aren't
and in another wording, the shows mentions and other wording of the
same Hadith Maha Mudra mln. Allah is highly a Munna. So who or
whoever does anything, a certain Act, which is not from this affair
of ours, which is not from this dean of ours, he will have it
rejected, he will have it rejected. And this is also Mustafa
Canary. It is also found in Bukhari and Muslim dishes comments
on both of these two Hadith and he says that these two Hadith pretty
much tell you what this deen is all about.
He says,
The first Hadith
it is the standard by which we measure all that is inside of our
hearts.
And the second hadith is the standard by which we measure all
elder acts that we do. What does he mean by this? He explains he
says, the first hadith is talking about the intention. Right?
It's all about the importance of intention.
So whoever intends by his Ada, Allah subhanho wa Taala
then his riba will be accepted by Allah.
Whoever doesn't, then it will be rejected.
What was that based on? It was based on something that was in the
heart.
Not something that me and you can see.
Only that which Allah can see.
But it shows the importance of it. It shows the importance of making
sure our hearts have a sincere intention.
That whatever we do, have a bad we're doing we're doing it solely
for the sake of Allah subhanho wa taala.
As for the second Hadith, then it tells us about the outward
actions, meaning whoever does something.
And this is something we can all see. You see someone for example,
praying, he's praying in a way that the process and did not teach
will be accepted. No, because the process of them says whoever does
something you ever introduces into this deem that which is not from
it, he will have it rejected.
So that shows us that any act that you do,
in order for you to have it accepted by Allah, in order for
you to be rewarded by Allah and the Day of Judgment, it has to
fulfill two conditions. Number one, it has to have been done
solely for the sake of Allah, and not for anyone else, or anything
else. And number two, it had to be done in line with the teachings of
the Prophet sallallahu alayhi wasallam.
That he bad was taught by the prophets of Salaam in detail how
to do it.
You have to make sure you do it in that same way.
If you don't, then how do you expect it to be accepted by Allah
Subhana Allah who went to Allah and for you to be rewarded for it.
Now talking more about the importance of the intention. The
chef mentioned that when we talk about a class and Nia, here we
have two things. One is near to Lamin and the other is near to
Mooli level.
So the intention of the actual act, what we mean by that he says,
for example, every ADA that you have to have the intention that
you're doing are particularly bad.
And some of these are either that you have to make a more specific
intention. Right. So for example, when you get up to pray,
obviously, your intention is you're praying, you're doing a
particular act which is Salah.
But then each Salah is different. So you have to have the intention.
That okay, I'm praying a fourth salah or I'm praying another salah
or I'm praying Salah to LA or Asia, etc. You have to have that
intention before you actually enter the Salah.
So this is what we call Nydia to learn and every every single
activity that it has to be preceded by that by that
intention, whether it be Salah whether it be fasting
Whether it be zakat, whether it be hudge, and so on and so forth.
The second is Neotoma mooloolah, who, meaning?
What is your intention? Who are you doing it for?
Who are you doing it for?
Are you doing it solely for the sake of Allah, more are you doing
it for some other purpose.
And so some people,
they commit shift here, either major shift or minor check.
So some people in their heart, they're not really praying to
Allah, but they're praying to some saint, or, you know, they go to a
grave, and they make dua
to the person in the grave. And their intention is that they're
not really praying to Allah.
Or, or it could be minor shift, which is, an example of that is
react,
where a person he does a certain Act,
which is supposed to be done for Allah. And he appears to others
around that he sincerely doing this for Allah.
But there's something in his heart, which is an intention, that
it's not really I'm not really doing this for Allah, but rather I
was doing it to show off.
You were doing that,
to please the people, to impress them,
to have them praise you, and so on and so forth. This is what we call
react. And that's why the process is seldom referred to as the
subtle form of shake. Why? Because it's something that is subtle.
It's very hidden. It's not something that, you know, even the
person himself realizes. And so we need to be careful about this,
that we don't fall into the trap.
And the Prophet sallallahu alayhi wa sallam said that this is what
he feared for his own metamorphosed.
This is what he feared for his own nethermost.
And so, this all shows us the importance of
having a clause and near sincere intention for the sake of Allah
subhanho wa taala. And how we need to make sure that we strive hard
to rectify that need, yeah, that intention.
Because in the end of the day,
you're only going to be rewarded by Allah based on as the Prophet
SAW, Selim said, in this hadith, if you want the reward of Allah,
if you want it, then make sure your Nia is pure and sincere.
And, you know, you know that sincerity is not tarnished in any
way.
And the shift mentions a beautiful point here, and that is
that
this Nia, you know, our reward the outcome of our ADA, in the end of
the day, there's going to be a reward for it, right?
That goes up and down. Right? So for example, two people can pray
the same salah.
But one, he goes away with,
you know, a multitude of reward.
Right, multiplied so many times, and the other person, he goes
away, he goes away with zero. He goes away with zero.
Right?
And
sometimes,
sometimes, you don't even have to do that either.
Right? You don't even have to do the act, but you can get rewarded
for it.
All because of why because of the intention, because of the
intention. And so, he mentions for example,
the Prophet sallallahu alayhi wa sallam said
that
and this hadith is going to come in this book, either not Ebola
Abdul El Salvador, cootie, Bella Houma, Kenya. So he had milkymap
The one who travels or he falls ill
he will get the reward for that which he used to do
when he was at home not traveling, and when he was perfectly healthy,
not being sick
let me give you an example. Let's say you were used to praying the
Sunnah, the Sulan erotica after each salah,
but now you happen to travel. And when you're traveling, you're
combining your Salah you
shortening it and you're not praying the Sooners
but because you made it your habit.
The always you were praying the Sooners, Allah will reward you for
that those days that you traveled, you didn't even do them.
Another example of someone who is ill, he was, he had a habit to
fast. He's fast every Monday on Thursday. But now he's ill, he's
not able to fast. The Prophet SAW Selim says, Allah will reward him
for it. So even though he's not doing it, but because of his
intention, if he wasn't sick, he tells himself I wish I could do
it, but I'm sick. I wish I could do it, but I'm traveling. Right?
The process Adam says, Allah reward him for that.
Allah rewards him for that. And he mentioned another Hadith. And this
was in the back of the book, when the prophets also went out for
that very long expedition.
And he said on his way back, he said to the Companions, in Nabil
Medina he Aquaman Mercier, Tomasi run wala Quwata illa. Can
that back in Medina,
there are those who couldn't make it with us.
The prophets of salaam said has either hula hoops or
they were prevented from coming out with us because of a valid
excuse. They were held back.
We didn't cross any path, nor did we cross any Valley, except that
they were with us meaning in their reward, because of their
intentions.
Right. So all of this shows us the importance of intention. And then
he goes on to mention another very beautiful point. And that is that
even when it comes to
customary practices, ordinary day to day things that we do in our
lives,
we can get rewarded for that.
And turning them from, you know, daily routines into acts of
worship.
How, just by an intention,
just by an intention.
And so,
for example,
you know, we work so hard, right? Most people, they work for the
sake of the dunya. So that I have enough money to feed my family, my
children, so that I have enough money to enjoy myself, right?
But why don't you just change that intention? That I'm not doing it
solely for the sake of the dunya. But rather, I'm doing it to please
Allah.
Let me just change my intention. I'm doing it to please Allah. I'm
doing it to fulfill an obligation that Allah has put on my
shoulders, which is to feed my family, for example, right? The
Prophet sallallahu alayhi wa sallam says, in Nederland Tamela
mln to retail really he was hola in gerotor Ira had terminated your
Allahu Fifi erotic.
He says you will do a single act that you intend the face of Allah
meaning you do it for the sake of Allah, except that you will be
rewarded for it. And then he said, even what you put in the mouth of
your wife, meaning of food.
Right. So the same point that I mentioned.
So when we work hard, let's change our intention. And that's why the
Scholars they say
that a Nia T jar to Lululemon
this new year, it was something very precious to the scholars.
They look at it how we look at wealth,
we deal with wealth and we invest with it, right.
We invest with it in order for it to grow. Right. The scholars they
would do that with intention.
They would do that with intention, how?
One Act, they will intend multiple things.
On the Day of Judgment, they will get the reward for those multiple
things. One act
right. So for example, just an example. When you come into the
masjid, and pray to lockouts, most of us we just intend on praying to
here to the masjid right.
You'll get the reward for that one salah. That's it.
But now what if it was, let's say the time of Buddha
which is in the morning from sunrise until the
without one salah.
You could have also intended that I'm praying salatu Guha,
which has a lot of merits, the apostles have mentioned a lot of
rewards for the Salah
with one salah of two doctors, you could have gotten away with a
double reward.
You could add a third intention, the sooner of will.
Right. So the point here is that this intention is something
extremely important that most of us we neglect, and we don't pay
attention to.
And why is it so important or, you know, why does Allah reward us so
much work?
The secret is
that you are conscious of Allah.
That's what it all comes down to. It shows how conscious you are of
ALLAH SubhanA when to add on Unfortunately, most of us were
absent minded when we worship Allah, we just worship Allah as a
routine.
And so that intention is not really there.
But someone else who cares about it, he will focus on that
intention.
And that shows how conscious he is of Allah subhanho wa Taala and so
Allah will reward him accordingly.
And so this is the first Hadith the second Hadith that we
mentioned, the shared comments on it, the Hadith of the shadow, the
Allahu anha.
He says this hadith
proves to us directly
that every innovation, every bidder that is introduced into the
deen
that doesn't have any, you know,
source in the Quran or in the Sunnah, then
it is rejected, and it will not be accepted.
It will not be accepted by Allah subhanho wa Taala whether it is
innovation innovations related to beliefs,
such as the various sects that appear to throw our Islamic
history,
they adopted certain beliefs and certain ideologies, we should
refrain from adopting those beliefs and ideologies, because
they are they have been introduced into our D, they have been
introduced into our D.
or whether it's related to acts of worship,
right, or whether it's related to acts of worship.
So this shows us the danger of innovations in the deal.
And when we say innovations in the deal, what we mean is specifically
in the deal,
so not in the dunya.
So what that means is that, you know, we can advance ourselves in
the dunya. By using the latest technology, for example, that
didn't exist in the time of the Prophet SAW Selim.
Right?
For the sake of our dunya, there's nothing wrong with that.
And for the sake of even the deen in the sense that we use
electricity in our massages, we use, you know, the latest
technology
for
advancing the deen and so on and so forth.
But what we're not allowed to do is to introduce something into the
deen of Allah, in terms of beliefs and ideologies, and in terms of
practices in terms of our either adapt, act to worship,
that's when it becomes reprehensible. And it is rejected.
And that is what the prophets of Salaam is talking about, in this
hadith, so the sheikh says directly, that's what we learned
from this hadith. Indirectly, what we learned from it is that whoever
does an act,
which is in line with what the Prophet SAW, said, I'm taught,
then he will have that accepted and he will be rewarded for it, he
will be rewarded for it.
And this is exactly what we mentioned. That in order for your
ADA to be accepted by Allah, it needs to fulfill these two
conditions. The first is sincerity of intention. And the second is it
has to be in line with the way the process I'm taught it. And so for
example, the Prophet sallallahu alayhi wa sallam said Solu Cana or
a to Mooney or solidly,
he said, Pray as you have seen me pray.
And so Allah did not explain how to pray in the Quran. It's not
there in the Quran,
but it is outlined and explained for us thoroughly in detail from
the Sunnah of the Prophet sallallahu
Have you ever said, No one can say well, it's not mentioned in the
Quran. Therefore, I can pray however I want.
Likewise, Apostle Selim said about Hajj. Who do I need and as you can
take from me your rituals of Hajj again, you can't say I'm going to
make hedge. However, I want to know. When the process is set and
went and made hedge towards the end of his life, he went with a
huge group of the companions.
And when the promise was said and mentioned this statement, take
from me your rituals of hedge after that the Companions would
always come and ask them questions.
Right, they would come and ask them, you know, I did this in this
way. Was it right? Was it wrong? Right? So they were constantly
referring back to him. They didn't take it lightly. Well, you know,
this is how I did it, therefore it's accepted. No. This shows us
the importance of following the Sunnah of the Prophet sallallahu
alayhi wa sallam, and making sure our ADA is in line with how the
Prophet sallallahu alayhi wa sallam taught us
we move on after that to the third Hadith.
And this is the hadith of Tamim a daddy Ravi Allahu
color koroseal Allah He sallallahu alayhi wa sallam de la Nasi,
a de la Nasi, a dino Nasi.
Or Ollie manjar rasool Allah,
Allah Allah Allahu Allah kita V. Ali Rasool li wali Metallo
Muslimeen Matthew him
the Prophet sallallahu alayhi wa sallam said three times a day No,
no so you have
that the deen the religion of Islam is nothing but nursery. Hmm.
What does nursery I mean, linguistically, in the Arabic
language,
nursery has to mean something which is pure,
something which is
not tainted with anything.
So they refer to, for example, pure gold as the Hubble NASA
or pure honey, Aloha saloon, all
right.
And likewise, the same meaning is is meant here, that the deen is
nothing but making sure you do it purely
making you making sure you fulfill the obligations.
As Allah wants you to fulfill them, you fulfill the rights of
everyone, appropriately.
And then later on, you'll see her it was used specifically to mean
sincere advice. So a specific kind of, you know, purity or sincerity
and that is to give sincere advice. So anyways, the process of
seven said this three times. And whenever the Prophet salallahu
alayhi wa sallam repeat something like that, it shows the importance
of that thing. And so He's emphasizing on the importance of
something. And so here he said it three times. So when he said that
the Companions asked for who
you are rasool Allah or messenger of Allah.
Who is this nursery has supposed to be for this sincerity. Who is
it supposed to be for?
The Prophet sallallahu alayhi wa sallam said, for five, the first
for Allah. And then for his book, and then for His Messenger, and
then for the leaders are those in authority over the Muslims. And
number five, for the rest of the Muslims. So how do we understand
this hadith?
Here we have five
rights, or five things that we have to fulfill their rights.
The first is the rights of Allah, that we have to fulfill.
Fulfilling the rights of Allah is firstly to believe in Him
and to believe in his till heat, and that is that he alone deserves
to be worshipped.
Right?
This is you fulfilling the right of Allah.
And then not only that, but always worshipping Allah and turning back
to Allah.
Because in the end of the day, like the sheikh mentions here in
the end of the day, in our iba of Allah, there's going to be
shortcomings.
And in our day to day lives, we're going to disobey Allah.
So we need to always go back to Allah by turning to him and we're
repentance, seeking His forgiveness and so on and so
forth. If you do that, then you are fulfilling the right of Allah,
you are fulfilling the right of Allah.
The second is the book of Allah. How do we fulfill the right of the
book of Allah?
By believing in it, that this is the speech of Allah? By accepting
it, by reading it,
by memorizing it, by reflecting over its meanings, and by trying
our best to implement its teachings in our lives.
This is you fulfilling the right of the book of Allah.
Again,
we need to ask ourselves, how attached are we to the book of
Allah? Unfortunately, most Muslims today, they don't have that
attachment with the book of Allah, the only time perhaps where they
will pick up an open new Quran is in Ramadan, the rest of the time
they're heedless of it. And so by not giving our attention to the
book of Allah, we are not fulfilling it's right. Number
three, the messenger
how do we fulfill his right, by believing in Him as the Messenger
of Allah, by loving him
by following his teachings,
by preferring his words, and his statements over the words in the
statements of those who come after him, no matter who they are, and
by trying our best striving to implement his guidance in our
lives,
and so this all falls under fulfilling the rights of the
messenger of allah sallallahu alayhi wa sallam and so he has a
right over us, this something we neglect, he has a right over us,
if you are a member of his ummah, then he has a right over here. And
this is his right over here. Number four,
a nasiha hurriedly emitted mostly mean
to
give,
to give sincere advice to the leaders of the Muslims
and those in authority over us. And the scholars they mentioned
these are two kinds you have the political leaders and then you
have the scholars. So the scholars are also included in that.
What will Emery mean? Come as Allah tells us, obey Allah, obey
His Messenger, and obey, obey those in authority over you, they
are the rulers as well as the scholars. And so
they're right upon us, is for us to believe in their leadership if
they are legitimate leaders, to believe in that
and to obey them in that which is my roof, in that which is good,
and not to obey them in that which is disobedience to Allah and His
messenger and to sincerely advise them to the best of our abilities.
And the fifth is a no so you have the ham, metal Muslimeen what are
the rights of the general folk, the rest of the Muslims the rest
of the Ummah,
your Muslim Brother, your Muslim sister, whoever they are, they
have a right over here.
And that right over you is that they are closer to you. They are
closer to you. Then those who may be close to you by blood, who do
not have EMA.
And this was displayed by the best of generations the Sahaba of the
Allahu Akbar.
In so many different, you know, instant instances, they showed how
they would prefer
that bond doesn't Eman
with their Muslim brothers and sisters over their own blood
relations, even if it was their own mothers and fathers and
brothers and sisters in blood.
And so that's why the principal said mentions it here. Your Muslim
brother and sister has a right over you.
And what is that? That is that
the right of loyalty.
And that is that you support them and you help them and you love for
them what you love for your own self. As a prophet Sal Saddam says
in one Hadith
none of you will truly believe until he loves for himself until
he loves where his brother where he loves her.
herself
and then to support them and help them and to offer them sincere
advice, to offer them sincere advice. And so that includes when
you see your Muslim brother or sister doing something wrong, you
advise them sincerely.
Right? You advise them sincerely. You guide them. You command a
good, you forbid the evil, and so on and so forth. Obviously, all of
that
is done in a way by using hikma and wisdom.
And, you know, doing things the way the Prophet sallallahu alayhi
wa sallam taught us
and so,
the sheriff mentioned look at how this one Hadith, it covers
everything. It covers the rights of everyone.
It covers the rights of Allah and His messenger and the book of
Allah and the two categories of people,
those in authority and the rest of the masses of the Muslims.
We move on after that to the fourth Hadith
the fourth hadith is the hadith of Abu Huraira or the Allahu
he says colorata Arabi Yun Nabi sallallahu alayhi wa sallam have a
call do Lennie IML in either I mean to who the whole story Jana
all the time with Allah wa ala to Sheree Kobe he che
what to ki masala to October. What to add the as Ekaterina froala
What also more Ramadan carnival leadin fcba de la Z to Anna
Heather che when Uncle unchoose woman who fell I'm calling it sort
of luck, Salam so Rahu and yon Bura Raju limini. Jana Leon boo
Isla has
this hadith is Mustafa canali. It's agreed upon in Makati and
Muslim, Abu Huraira or the Allahu ang says the
a Bedouin came to the Prophet sallallahu alayhi wa sallam.
And the Bedouins were known for being very simple. Not only in
their appearance, but also simple minded. They were straightforward,
simple minded.
So you can see that in this hadith.
Baba Herrera says that this Bedouin came to the Prophet SAW
Selim and said,
Tell me of something that I could do
that if I was to do it, I would enter Jannah
that's just one thing. I want to know.
If I do it, I entered in.
And this shows us
the,
you know, the worldview that does have a hat
and their priorities.
Right, they wouldn't come. And this This is just one example. But
you have so many other examples of this. Where they wouldn't come to
the proximal Salam, knowing who he is, knowing he has vast knowledge
of everything. They wouldn't come to him and ask all Mr. Avila, how
can I become rich?
How can I attain this of the dunya? Or that of the dunya?
Right, their concern was not that
right. And this shows
their concern was how can we get to genuine? That's it.
And this is only one example. Otherwise, there are so many other
examples of this. Right? He came and said, Tell me one thing that
if I was to do it, I would be guaranteed Jana.
So the Prophet sallallahu alayhi wa sallam said,
again, look at this is an example of how he was gifted these kinds
of words, short, concise, to the point and that's it. He didn't
have to sit and lecture him for an entire hour, saying you have to do
this and you have to do that. Right? He said, worship Allah
and do not associate with Allah. And he partners in that worship
and establish the
the daily Salawat the five daily prayers. And number three, give
the obligatory is a cat a number for faster month of Ramadan.
That's
right. These are as we know, the four pillars
of Islam the fifth, which is hedge. Some of the scholars say
the reason it was not mentioned here was perhaps it wasn't it did
not become obligatory at that time.
So perhaps, you know, this hadith was much earlier on
Word the process sort of knew that this man, you know, he did not
have the ability to go to go for hedge Anyways, after this,
after this the man What did he say? Look at his reaction,
the simple minded bedwin. He said,
by the one in whose by the one who in his hand is my soul, I will not
add anything to this. I won't do more than this. Nor will I do less
than this.
I won't do more than this, nor will I do less than this. I'm
going to stick to what you gave me. And I'm going to do that.
So what are the process that I'm saying? When he left? A burglary
Ross says, When the man he left the Prophet sallallahu alayhi
wasallam said, whoever wants to see a man from the people of
Ghana. Let him look at this man.
Whoever wants to see a man from the people of Ghana? Let him look
at him.
Meaning that the Prophet sallallahu alayhi wa sallam gave
this man Glad Tidings object.
We know
that there are 10 of the companions who were promised
generate a natural MOBA, sharina religion, but they are not the
only ones.
They are not the only ones they are the most famous because
they're also selling listed them in one Hadith. Right. But besides
them, there are certain Sahaba, who the prophets of salaam
testified that they are from the people agenda. He said this in
their lives before he passed away. And before they passed away,
guaranteeing them Jana, and this was one of those men.
So the sheriff mentions that look at how
the Prophet SAW Selim gave him this clear instruction.
It was ambiguous. It wasn't complicated. It was simple. To the
point.
Even though Jana is something very difficult, right?
It's difficult meaning it requires a lot of effort.
As process, Saddam said that Jana is a part that is surrounded by
difficulties and, you know, effort and hardship. Right. So it's not
an easy path.
But yet, the instructions are very simple.
And as long as we follow those instructions, then we will be
guaranteed with genuine.
That's why the sheriff says, As long as you do what has been, you
know what Allah has made mandatory upon you, then you deserve gender.
As long as you don't do less than that.
Right? The problem is that we slack off on the fundamentals on
these, you know, basics.
And so that's where we need to make up for that, you know, the
slacking off.
So we're not doing our ADA perfectly.
We're not worshipping a lot as he has ordained. And so that's where
we need to, you know, do extra. And that's why Allah gave us an
opportunity to do extra. These things are the parcels Salam said
are the foreign, but then we have the nawada.
So when this man said, I'm not going to do anything more than
that,
that doesn't mean that doesn't mean that we should be like, Okay,
I'm only going to do that which is obligatory, I'm not going to do
any sunnah. Any natural act, right?
Because the Prophet SAW Selim said, In another Hadith that is
similar to this Apostle Sam said, as long as he sticks to that,
then he will be guaranteed Jannah.
Right, as long as he sticks to it, as long as he sticks to his word.
But unfortunately, we slack off and so we need something to make
up for.
We need something to make up for our shortcomings. And that's where
we have done our thing
and then the shelf says the next hadith is very similar to this.
The next hadith is very similar to this. So we'll take the next
Hadith and we'll conclude with that in sha Allah Jota Anna, the
next Hadith the fifth hadith is the hadith of Sophia nibin
Abdullah Asaka probably Allah one.
Call to ya rasool Allah, Khalifa al Islam you call and
then the
deck call mm to biller to Mr. Kim.
And this hadith is found in Sahih Muslim.
This companion Soufiane ibn Abdullah, he says,
I asked the Prophet sallallahu alayhi wa salam ala Rasulillah.
Tell me something of Islam.
One statement
that I won't have to ask anyone after you.
That's just one word.
One thing that I could stick to, which is simple. I won't have to
ask anyone after
the Prophet sallallahu alayhi wa sallam said, say, I believe in
Allah, and then remain steadfast, remain firm, and steadfast.
Again, look at how the Prophet SAW Salem. In two words, he summed up
this theme for us. In two words,
this deen is all about two things.
A man and a woman.
As a process, says here, say, I'm meant to be law, I believe in a
world event.
So Mr. Kim, and then remain firm and steadfast upon that, meaning
act upon that.
And so what we learned from this is
that it all starts with Amen.
It all starts with Amen. And when we say Amen, we don't mean only
faith in the heart.
Because if Eman was strictly what is in the heart, and that's it,
then that would include someone who says he believes, and he says,
I have Eman in his heart. But he doesn't do a single thing after
that.
He doesn't pray. He doesn't fast. He doesn't do anything that is
required in Islam. How can you say that this is a person of email?
It's not.
And that's why our scholars say that Eman is three things. Email
comprises three things.
Amen in the heart, yes, that's where it starts. But then it comes
out on the tongue, it has to come out on the tongue. Meaning you
have to say it with your tongue.
You have to say the Shahada.
Someone can come here and say I believe I want to believe in
everything. I believe in everything that you guys believe
in, in Islam, but I'm not gonna say the shahada with my tongue.
That person is not a Muslim.
Right? And so he has to order the Shahada. It has to come out on the
tongue as a process. And I'm says here as well. Say, I believe you
have to say it.
So Iman is believed with the heart statement with the tongue and the
third action with the limbs, the body parts.
Again, a person can't say, I believe with my heart. I'm gonna
say it with my tongue. But then after that, I'm not going to do
anything. No, that person is not a person of Eman.
He has to act now.
And so I'm in is a part of Eman. And there were people in the past
who separated Anil from the understanding of Eman. They were a
sect known as the Moto G.
And so they basically separated actions from Eman.
And so they said, for example, your iman and my Iman, and the
amount of Abu Bakar is all equal and the same.
And they also said that sins do not affect our email. Because
email is only in the heart. It doesn't matter what you do.
Right?
You could do whatever you want, because he man is an art. And
unfortunately, this is something that people are reviving nowadays
as well.
You have many Muslims out there who have the same idea.
If you come to them and ask you and you ask them, why don't you
pray?
You know, you ask the Sister, why don't you wear hijab? She'll say
you don't know what's in my heart.
Right? Why are you judging me based on what I do?
Right.
And so we say, you're saying no different than the merger in the
past set?
Right? They separated actions from the man. And they said, A man is
not affected by what we do.
And that's why the Scholars they refuted the sect.
And they established clearly that actions are a part of iman an
integral part of humanity. And so for example, someone who does not
pray he is a caffeine. He is not a person of EMA. Someone who doesn't
pray he's a caffeine addict.
Right.
Anyways,
the Prophet sallallahu alayhi wa sallam said, say I believe so Eman
is in the heart on the tongue and in actions. And then the process
of him said to Mr. Clem, then remain firm upon that, what we
learned from this, what we learned from this is that it has to be in
this order, right? It has to be in this order.
First you have to come with Eman then after that, you have to act,
because also some said some
right
then, then after that remain firm and steadfast.
So, you can act and then later you come and say now, I believe now I
am a person of iman or you know, basically the point here is that
no act, the point here is that no act, no matter what it is,
it is not accepted unless someone is a Muslim.
And unless someone is innocent.
So, if someone comes and he starts praying and he started fasting
with the Muslims, we say none of that is being accepted. Right?
Because you're missing the first part, and that is the condition
and that is what the process and refer to win he said, See, I
believe then then remain firm and steadfast.
And
here when the Prophet sallallahu alayhi wa sallam says,
say I say I believe and then, you know, remain firm, steadfast upon
that, where he's also looking at this from
where did he get this from? The statement from the Quran.
What does Allah say in the Quran?
In Alladhina, Kalu, from Boone Allah. So Mr. Khan,
in two different places, Allah says this,
those who say our rub is Allah, then then they remain firm and
steadfast
in two different ayat in Firstly let, and in surah cough. In
facilite, Allah says that the angels will descend upon such
people at the time of death, giving them glad tidings of gender
etc. And in total cough, Allah says that they are the people of
Jannah. They are the people of gender. So to summarize, what this
hadith teaches us is that
the
guidance of the processor is very clear. You want Jana?
It starts with Eman and it ends with action. That's it.
And
what we mean by that is to mean remain persistent upon that,
because that's the meaning of is the corner is the corner means to
remain steadfast, not to weaken, not to falter, not to slack off,
not to give up. But to remain firm until the end, to remain firm
until the end, and that is the most difficult part of it. But
the guidance of the russelsheim is clear. And in the end of the day,
it was apparent when we're done.
Allah Subhana Allah to Allah, He opens up the way for those who are
sincere.
Allah makes it easy for those who are sincere and they work hard.
Right? That's what we need. We need sincerity. And we need to
work hard. After that Allah will make things easy, as Allah says,
Will Adina Jaha do fina, Lana and en su Lana,
those who strive hard in our path, we will open up the ways for them.
We will open up the ways for them
meaning the ways of good and overall Allah will make everything
easy for you. But it requires these two things sincerity and
working hard. Which we ask Allah subhana wa Tada for. And with that
we will conclude we'll continue next week in sha Allah to Allah.
From here Subhanak Allahumma Ambika, Shadwell and Estelle Fuuka
were to booty like if there are any questions, then we can take
those now.