Kamil Ahmad – 100 Concise and Comprehensive Hadiths – Hadith 6,7,8,9
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It seem is that these three are one and the same Hadith, just that
the others are additions found in other in other books of Hadith.
So the first Hadith
Abdullah ibn AMR RadiAllahu,
he says, Kala Rasulullah al muslimu Man Salim al muslimhi wa
yada, well, muhajiru manha jaran
that the Muslim is the one who the Muslims are free and safe from his
tongue and his hand.
And the muhajir, the one who migrates, is the one who has
migrated away from that which Allah has forbidden. He has
abandoned that which Allah has forbidden. And then the sheik says
was either a tiramidi, when nisari will mean Amidah. The
believer, the mukmin,
is the one who the people
are safe from here, or the people are
the people are away from his harm in terms of
their blood
and in terms of their wealth.
And then he says, wazad al Bay Haq al mujahidu Manja had enough.
Savuta Allah
and the Mujahid is the one who struggles fights against his
nephews
upon the obedience of Allah.
And so, as I said, the reality is that these are three separate
Hadith. The first one is found in Bukhari and Muslim
hadith of Abdullah ibn Amr. The second is
found in Tirmidhi and nesayi, and it is the hadith of Abu hurair,
Rabbi Allahu Anh. And the third is
found in Ibn Majah, Sunam Ibn Majah and Al Bai ha PRI
from the hadith of awala ibn abid.
And so these three Hadith
here, the Prophet salallahu alayhi mentions
certain people
who many people think
when they hear these words,
a certain image comes to that comes to their mind,
and they think of certain qualities in this person,
such as Muslim, mutmin,
muhajir and Mujahid.
And so here in these Hadith, the Prophet salallahu alayhi wa sallam
focuses on those qualities of these people that many people
don't,
they don't bother to think about and it doesn't come to their
minds.
And so he says that the Muslim,
and he uses those verbs from the same word, basically.
So the person is a Muslim,
and the meaning of Islam is Al ist Islam, which is to surrender
oneself to the obedience of Allah, the Command of Allah, subhanho wa
taala, but
the Prophet sallallahu, alayhi wa sallam, says that the Muslim is
the one who selima Muslim,
that the true Muslim is the one Who
the Muslims are salimah.
They are safe from
they are safe from his hand and his tongue.
And so this is the reality of Islam.
It's not just a label. It's not it's not just a claim, but it's
more than that. It is
that you know your fellow brothers and sisters are safe from your
abuse, whether it be physical or whether it be verbal.
And then he said that the mutmin,
which comes from Iman
the mutmin, the person of iman the believer,
again, he uses the verb from this word, Amina
min man, Amina hunasu Alad that
the mukmin
is the one who Amina hunas, the people they trust him.
Nami to trust they trust him
that he will not violate their rights in terms of shedding their
blood or
or taking their wealth.
And that is the true essence of iman. Again, Iman is not just
something in the heart.
It's not just faith or belief in the heart, but rather it is
action, and it includes staying away from certain things, such as
what the prophet mentions here
and elsewhere. The Prophet says, la Imana Lima, la Aman at Allah.
There is no iman for the one who he has no amanah.
He cannot be trusted.
And then the Prophet explained the true the true meaning of Hijrah,
the true meaning of hijra,
when he said Al muhajirum and Hajj or hijra, is to migrate,
and in the Islamic sense, Hijra is to migrate from
a place where you cannot freely practice Islam to a place where
you can
and so first, the Muslims had migrated from Mecca to Abyssinia,
where they could freely practice their Deen. And then they had
migrated to Medina,
and
Hijra in those days, was one of the most important things that a
Muslim was obligated to do.
It was looked at one of the pillars of Islam.
If you become a Muslim after the Parasha made hijra to Medina, if
you become a Muslim, you have to migrate to Rasulullah, you have to
go and live with the Prophet sallallahu and support him and
fight jihad with him, etc.
And then that was abolished with the conquest of Mecca. When
the Prophet sallallahu conquered Mecca. He said on that day, la
hijrata Bad al Fatih, there is no more Hijra after the conquest of
Mecca. What that meant is the obligatory Hijra
to Medina.
That doesn't mean there is no more Hijra after that, because we have
the other Hadith in which the Prophet Sallam says that Hijra
will not stop until
until the last day. Hijra will not stop until the last day. But
here the Prophet sallallahu mentions the true meaning of
Hijrah, and so he says it is
man hajara, the one who
abandons Manu Allahu Han, the one who abandons what Allah has
forbidden. That is the true meaning of Hijra. So we have Hijra
of the bodies, and then we have Hijra of the hearts.
And the Hijra of the heart is to abandon everything that Allah has
forbidden.
And then he mentions the true Mujahid.
Jihad is a noble deed, one of the best.
But here the Prophet says, The Mujahid is the one who fights
against his own nafs, fita at Allah, Manja, hada, Nef sauvita at
Allah, the One who fights against his nafs upon the obedience of
Allah, Subhanahu wa and
so
a person cannot reach the battlefield to fight against the
enemy
until he has first defeated his own Fs. You cannot defeat their
enemies in warfare and on the battlefield until you have
defeated your own nefs and brought it under the obedience of Allah
subhanahu wa and
when the Prophet SAW THE mentions each one of these things,
basically what he's saying is that each one of these things falls
under the meanings of these names, right,
not at the exclusion of other qualities. So, for example, a
Muslim is not only the one who the Muslims are free from his hand and
his tongue. It means other things as well.
The same thing with.
Jihad. Jihad is not only jihad of the nafs. Like some people
nowadays say that jihad is only jihad of the nafs, no, that's
what. That's not what the Prophet was saying here, right?
Also, Hijra is not just abandoning,
you know what Allah has forbidden, and therefore there is no actual
Hijra? No, that's not what the prophet by mentioning these
things, what he meant was these are things that many people don't
pay attention to when mentioning these things, and so he was
basically
bringing our attention to these things that these are things that
people tend to ignore.
We move on after that to the next Hadith.
And this is the hadith of Abdullah ibn AMR Rabbi Allahu anhuman also
muttaq Abu nahi agreed upon found in Bukhari and Muslim,
the Prophet sallallahu alayhi wasallam says urban men couldn't
if he can feel conholix Or
woman cannot see he hostile. To mean who can achieve? To mean
a
horn. Were either had death, a catered were either I had a
Prophet sallallahu Alam says
that there are four qualities.
Whoever has them all four,
if they all come together in a person that makes him a pure
munafiq,
a hypocrite,
and
whoever finds one of these four in him, then he has a quality of
hypocrisy of nifaq until he abandons it, until he abandons it.
What are these four qualities? The Prophet saw them. Says,
when he is entrusted with something, he betrays his trust,
and when he speaks, he lies
and when he makes a promise or a pledge, he goes back on that, and
he does not fulfill it.
And when he argues, he uses foul language.
And so
in order to understand this hadith, we need to understand what
is nifaq and hypocrisy.
Nifaq
is basically
to show something while there's something else inside,
to show good when there's evil inside the heart.
And the scholars mentioned that there are two kinds of hypocrisy.
The first is what is known as a nifaqul,
or NIFA Akbar, the major kind of hypocrisy, which is that of
belief,
which is that of belief,
and that was the hypocrisy
the hypocrites in the time of the Prophet sallallahu,
which was basically anyone
says that he's a Muslim,
and he lives and
and he prays with the Muslims.
He's a Muslim, but inside of his heart, he is a Catholic.
He doesn't believe
inside he's a Catholic.
The only difference between him and an open Catholic,
I am a Catholic.
He'll live
this person. He lives in front of the Muslims as if he is one of
them.
So these were the munafipoon in the time of Prophet sallallahu,
lived in the society in Medina,
and whom, about Allah subhanahu wa Ta revealed so many ayat in the
Quran,
exposing them
and talking about their danger in the ummah.
And these kinds of munaficun existed 1400 years ago, and they
existed all the time, and they exist even today among the
Muslims. And so we need to be aware of their of their danger.
This.
Kind of NIFA is what is known as a NIFL Ameli,
or the lesser kind of hypocrisy,
which is that of action,
where a person,
he's a believer at heart, he has Iman in his heart.
He's not like those munafiqun that we spoke about. No, he's not a
cafe at heart. He's a mutmin. He's a believer at heart.
But
He has qualities and traits of the munafiqun.
He has qualities and traits of those murafiqul
outward.
And so the first takes a person out of the fold of Islam.
The first kind, it takes a person out of the fold of Islam. And if
he dies in that state, he will be among the munafiqun in the
hellfire, about whom Allah says in the munafi, in afidel as felimin,
that
the munafiqun are in the lowest depths of the Hellfire. That is
the first, the one who, at heart, he's a he's a kafir,
as for the second this kind that we're that we just mentioned the
second kind,
we treat him just like we treat any major sinner.
And so the position of Al Jamal concerning major sinners is that
if someone commits a major sin and he lives like that until he dies
without repenting to Allah,
it is feared that he will be punished by Allah in the next
life.
We fear that, but we don't say for certain that he's going to the
Hellfire but rather we say that he is under the will of Allah.
If Allah wills, he'll punish him, but if Allah wills, he'll forgive
him.
This is our belief, and this is the position of Ahlu Sunnah
Ujamaa, as opposed to some of the deviant sects in the past, like
the Muay Thai and the khawarij, who said that someone who commits
a major sin without repenting to Allah that He is in the Hellfire
for eternity, we don't say that, but rather our position is that
Iman is still there in The Heart.
Right the muazzal and the khawarij, they took this person
out of iman. They said he has no iman.
Obviously they differed. You know, what do we call him in the dunya?
So the khawarij said he leaves Iman, and he's a Kafir. The
muratizah said he is in between the two, in between Iman and
kofar.
Nonetheless, they say that Iman has left him in totality. But we
don't say that.
Why? Because for us, Iman is something that goes up and down.
It's not one block or one entity where,
if you do something that brings Iman down, therefore Iman is gone.
No, we don't say that, but rather we say your iman goes down. It may
even reach rock bottom, but it
doesn't go away.
It may be very small. There may be a small amount left,
right, but you do not become a Catholic. You
and
this is how we interpret this hadith as well.
So this hadith in which the Prophet SAW mentions these four
traits.
When he said that whoever finds these four things in his heart, or
whoever finds these four qualities. He is a munafican
Khalifa. He is a pure munafiq. What is meant by that is Amali,
this lesser kind of munafiq.
And whoever finds one of these traits, then he has a trait of the
munafiqul until he leaves it. So what are these for? As the parcel
Salam said, when he,
when he is entrusted with something, he he betrays his
trust.
And we just mentioned the Hadith
in which the parcel Salam says,
la imala, a man at Allah. There is no iman for the one who
the people cannot trust him right now, what we mean by this, when
the Prophet son says Allah, Imaan, Allahu,
that there is no iman for this person, it doesn't mean that he is
a Catholic. Once again.
We understand it based on the correct understanding, and that is
to say he doesn't have complete Iman.
When the Prophet says, la Iman Allah, it means he doesn't have
complete Iman.
And this is one of the traits of the munafiqur
that they would
always betray their trusts. If you entrust them with something, they
can't be trusted. And
that's unfortunately how some people are today,
where you entrust them with something and they betray their
trust.
The second quality, when they speak, they lie.
When they speak, they lie.
And lying is of various degrees.
The worst of it
is those who lie about Allah
and the deen of Allah. And so this is again, something we need to be
very careful about,
where
we shouldn't say things about Islam without knowledge,
right? The Prophet sallallahu alayhi wa sallam has warned
a very severe warning for those who narrate something or they
attribute something to the Prophet Sallam that he never said
that he SallAllahu, alayhi wa sallam,
the prophet sallam said, Whoever lies About me, meaning
whoever attributes something to me
intentionally
not
whoever attributes something to me falsely, intentionally, let him
prepare his seat in the hellfire.
And so the worst kind of lying is to lie about Allah, or the deen of
Allah, or something that the Prophet said when he never said,
as Allah, Subhanahu wa Taala says, Woman al Dula mum, and if Tara
Hall, Allah hilkadebt,
who is more wrong and, And,
you know, unjust than the one who invents a lie about Allah
attributing to Allah a lie.
So that is the worst. But then there are, you know, it doesn't
mean that lying in ordinary day to day things is permissible. No,
that is also haram. And the Prophet saw them says, warning us
against lying.
He says, Beware of lying, for lying leads to
wickedness, and wickedness leads to the hellfire.
And then he said, a person will keep on doing that. He'll keep on
lying, and
he'll make it a point to always lie until he is written.
He is written
with Allah as a liar, meaning, that's it. It's been written that
this person is a liar, according to in the sight of Allah subhanahu
wa. So again,
this is a trait of the munafiqun of the hypocrites. As Allah Rajal
also mentions in the Quran that they are liars, that the munafiqun
are liars, and Allah has mentioned
how they would come not just lying, but then even taking oaths
on that,
using the name of Allah
and saying by Allah untruthful. And yet, they're liars.
The third quality, when
they pledge something, they don't fulfill their pledges. When they
promise something, they do not fulfill their promises. Again,
this is one of the traits of the munafirkun.
And so when you promise something and you make a pledge, you should
fulfill that
to the best of your ability. Obviously, if you're not able to,
then that's something different. But as long as you're able to
and you don't,
then you know you have a trait of the munafiqul.
And finally, what Ida ha Sana Fajr, when he
gets into a dispute or an argument, he blows up, and he
can't control himself, and he uses foul language. And so this is also
one of the traits of the munafiqun that we should be aware of.
We move on after that to the next Hadith.
This is the Hadith.
Of Abu huray, RadiAllahu Han
and
it is muttaqun Ali found in Bukhari and Muslim
and ABI Hurairah, para sulla yet Tia shaytan, ahaduqum, Faiq,
lumen, khalaq a Kedah.
Cool men, sallallahu
alayhi wa sallam says, Here,
there will come a time for the people or or there will come a
time when shaitan comes to one of you,
and he says, Who created such and such, who created such and such.
And you say, Allah,
and then he will say, and who created Allah?
The Prophet says, When it reaches that state,
let him seek refuge in Allah, meaning, from shaitan, and let him
seize and stop these thoughts.
And in another wording, let him say, I believe in Allah and His
messengers.
And in another wording,
the people will constantly be asking one another, who created
such and such, who created such and such, until they will ask and
who created Allah.
And so this hadith
tells us about how chaitan comes to us
and how he will come not directly,
but how He comes to us gradually. This is the way shaitan operates.
He doesn't come to us directly. He doesn't say, Look, this is
something haram. Do it,
right?
That's not even how he dealt with Adam. A salaam.
Adam was very well aware to not eat from the tree. He didn't say,
come and eat from this tree, and that's it. No,
he devised a plan.
He put his bait there,
right? He put his trap there,
and he beautified the action for Adam and his salaam,
and gave him the reasons why he should eat from the tree, right?
Likewise,
in this hadith, we notice shaitan doesn't come to you right away
and says, Who created Allah? That's not how he operates, right?
Because you have Iman that will repel such a question, right?
Your Iman will repel such a question. But
he comes to you gradually,
right?
And as the sheik himself comments on this hadith here, it's very
true what the sheik says here. He says, This is what the Prophet SAW
told us 1400 years ago, and this is exactly what
the people of falsehood, and the atheists are saying today,
the atheists of today one of their main
questions, or one of their main
objections that they'll bring to you as a believer in the existence
of God,
they will say, but who created God?
And the reason why they bring this question is because we say that
everything that exists, it has to have a creator,
right?
Because nothing can just, you know, pop up like that by chance
on its own.
So then they say, how about the creator that you are claiming
created everything?
He also exists. So who created the Creator?
And so we have an answer for that that we'll come to later. But
right now, let's come back to the Hadith
here the Prophet sallallahu alayhi wa sallam tells us that this is
how shaytaan comes to us.
So if you have such a thought.
Okay, then you have to understand that it is just a passing thought,
and you need to do what the Prophet SAW told you to do here,
because we learn from this hadith that such thoughts, they don't
come just like that out of nowhere.
Its source is shaitan.
So what do you need to do? Number one, seek refuge in Allah from
shaytan. Philistite, Bella say Ruth will be lahim in a shaytaan.
Raji.
I seek refuge in Allah from shaitan,
right?
And when we say that with meaning, not just verbally, many of us, we
just say it as a habit, without thinking about its meaning.
Think about its meaning. What does that mean? When you say arubilahi,
Mina shaytaan or ajim
it has a very deep meaning. You
know what? Does refuge mean?
You have people who are refugees. What does that mean?
It means they were living in a very, very difficult situation,
in a war,
right? And now they're looking for refuge
so they leave their country and they find refuge in one of these
countries.
We are constantly being bombarded by shaitan daily.
He's attacking us,
and so we need to find refuge.
Where can we go? There is no greater refuge than the refuge of
Allah.
There is no better protection, no more
safer protection than the protection of Allah. And so that's
what you're saying. You're saying, Oh Allah, grant me refuge. Grant
me protection from shaitan.
He's coming to me with these thoughts.
Protect me, and when you do it with that meaning from the bottom
of your heart, then rest assured, Allah will protect you from his
from his whisperings and from these thoughts,
number two,
will ya and Tahi. Let him seize stop. Ignore these thoughts.
That's it. Move on.
I'm being bombarded with these thoughts. Ignore them.
Stop right there.
Shaitan is asking, Who created Allah. Don't go further. Don't
entertain his whisperings,
because when we entertain his thoughts and his whisperings,
that's when he keeps on going with us, and he'll keep on taking us on
a ride. Right? So stop. The Prophet says, Wali and Tahi,
that's it. Stop right there.
And number three, let him reaffirm his Iman, let him say, I believe
in Allah and His messengers.
I believe in Allah and His messengers.
Why? Because when you do that, you're reaffirming your iman,
and Iman repels such doubts.
Iman,
if it's strong,
then it's going to repel all kinds of shubu hat, all kinds of doubts
that shaytaan throws in our way.
And so this is for someone who is afflicted with such shubu hat. And
the sheik mentions a beautiful point here, and he says,
This is how we should deal with all kinds of shubuhat, all kinds
of doubts in our deen,
not just this particular question that the Prophet salsa mentions
here.
But in general, all doubts that come our way, whether it's
concerning Allah, whether it's concerning the Prophet sallallahu,
alayhi wa sallam, whether it's concerning the truth of Islam,
whatever it be, we should use the same method.
Whenever these doubts come to your mind,
seek refuge in Allah from shaitan. Stop entertaining those doubts and
reaffirm your iman. Reaffirm your iman.
And in fact, we can say the same thing about shahawat, lustful
desires that we're being tempted to fulfill.
We should do the same thing
shaitan is, you know, beautifying for us a certain haram thing to
do. It's.
Seek refuge in Allah from Shaytaan.
And, you know, stop thinking about that thing
and reaffirm your Imaan.
And so it is with this Iman that will be able to repel all kinds of
shubuhat and shahawat,
because Allah gives us the example of
someone who's Iman is solid, right? That is like a tree,
a tree that is firm and its roots firmly
rooted in the ground,
and so
no matter what storm comes by,
that tree is not going to fall down,
right? That tree is not going to fall down no matter how severe of
a storm there is outside, because it's firmly grounded. Its roots
are firm in the ground.
And so a person of iman solid Iman, he is like that
in the severest of storms of shubu hat and shahaat,
he's standing firm and solid,
whereas someone who his Iman is weak,
you don't need a storm to blow him away, even a light breeze and a
wind will blow him away.
So this is how we deal with this question.
If it is a passing thought that comes to your mind.
But now what if it becomes
a genuine belief that someone has,
you know, like the atheists who bring this question forth and
they confuse someone and he starts actually believing? Well, yeah,
that makes sense,
right? So how do we deal with it from there?
Once it reaches that stage, we don't say seek refuge in Allah
from shaitan,
right? Because he is past that stage. It's no longer a West West.
It's no longer a passing thought or a whispering of shaitan. Now
it's become an actual belief in the heart.
It has settled in the heart.
So here what we do
is we bring proof to the contrary, and we can bring logical proof.
And so we say that it is illogical. It is an illogical to
an illogical question to ask to begin with.
Why is it an illogical question to ask? Because
it would lead to what is known as
or an infinite regress of causes.
What does that mean?
Basically, it means,
if you say, okay,
the creator was created by another creator,
then the next natural question is, who created that creator?
And next question is going to be, who created that creator?
So it's a cycle, and it has no end,
right? It has no end. It could go on infinitely.
So it's impossible to even ask such a question. It's in what they
say is that infinite regress of causes is impossible,
therefore this question is illogical to begin with.
After that, we move on to the next Hadith, and this is the last
Hadith that we will cover.
This is the hadith of Abdullah ibn AMR RadiAllahu, anhuma
Kaala, sulahi, sallAllahu, alayhi wa sallam,
Kullu Shay in be Qadar, hattelaj Zul case,
raw Muslim,
the Prophet sallallahu alayhi wa sallam, says that everything is By
the Qadr of Allah,
even
inability or
inaction.
And
being clever, or, you know, being determined to do something.
So what does this hadith mean?
First of all,
this hadith affirms one of the same.
Six Pillars of iman. And
that is the sixth pillar of iman, belief in the Qadr of Allah,
the good and the bad of it.
And so we believe, without a shadow of a doubt, that Allah,
subhanaw taala, predetermined everything
he decreed everything to happen.
He wrote that down everything that will happen until the day of
judgment.
And he has knowledge of that,
of how everything will unfold until the day of judgment.
He has created us,
and even what we do is part of the Qadr of Allah.
But now this does not mean
that we are forced to do what we do. It does not mean that we don't
have any free will and ability
of our own to choose between right and wrong,
and that is what this hadith is saying here. The Prophet Sallam
says everything is by the Qadr of Allah,
even
people who sit around all day doing
nothing,
even people who are inactive and lazy to do anything.
Even that is part of the Qadr of Allah that Allah has chosen for
that person,
but he chose for himself to be like that,
right? He chose for himself to be like that, and Allah created him
like that.
And the opposite, what case the one who is clever and the one who
works hard as
a Prophet, sallAllahu, alayhi wa sallam, says In another Hadith,
using these same two descriptions, he says Al Qaeda, and if Sabu wa
AMI Ali Nat, that the clever one
is the one who takes care of himself,
and
he works for the akhirah, he works for that, which is after death.
He's intelligent.
He knows that I'm not here forever,
and soon I'm going to die. And so he starts preparing for that from
now. And he works hard.
He works hard for that.
He doesn't say, Well, you know,
Allah has already decreed that I'm going to the hellfire. So there's
no point of doing anything
right,
because this was
the exact same point that some of the companions came to the Prophet
with. They said, Oh, Messenger of Allah, if everything has already
been decreed, then what is the point?
What is the point like if, for example, it's already been decreed
that I'm going to the hellfire, what's the point of me doing
anything? So when the Prophet heard this, he said, A MELU FAQ
work, hard, do what you can, and then
you know you will be
basically your path will be made easy for that which you were
created for, whether it's Jannah or the Hellfire you
is.
And so what this means is that, yes, Allah has decreed everything.
We don't deny that. And Allah has also written who's going to the
hellfire and who is not.
But that doesn't mean that Allah has taken our free will away from
us,
because we will only go to one of those two destinations based on
what we chose, based on what we chose, and that was also part of
the Qadr of Allah.
But that doesn't mean that Allah took away our free will from us.
An example of this
is someone who,
you know, he goes, he goes on to the edge of a bridge, and he says,
I'm going to commit suicide. I'm going to jump off.
And he says,
Why? Because, well, it's part of the Qadar of Allah.
Allah wrote for me this.
I'm just fulfilling the Qadar of Allah.
Now, who in their right mind would accept that excuse from this
person? No one would right. No
one would.
Accept that from this person,
he is justifying his action by using Qadir. But does anyone
accept that? Does any sane person you know accept such a
justification? The answer is no,
why? Because we all know that he is making that choice on his own.
He was determined to do that,
and it's his free will that he's using to do that. Likewise,
everything that we do. Yes, it's part of the Qatar of Allah, but
in the end of the day, Allah gave us free will, and we use that free
will to do what we did.
As Allah subhanahu wa taala says,
fariq hadah wa Farley,
he moved there are two groups, one who are rightly guided, and the
other who are astray. What does Allah says in Nahum? Would Taha do
Shaya, please? Went astray. They are the ones who chose
to take the devils as their partners
and their helpers. They chose that it tahadu. They, on their own,
took that path,
and Allah says, yahdi, behellahu, many Taberna who Salam. Allah
guides those who follow His pleasure.
Right?
So, yes, Allah guides whomever He rose. He allows others to go
astray,
right? That's based on His will and His wish. But what does Allah
tell us here? He guides those who follow Him and follow His
pleasure.
And so what we learn from all of this is that
those who end up in Jannah, they do so as a result of working hard,
and those who end up in the hellfire, they do so as a result
of not working as hard.
And yes, in the end of the day, it was ALLAH choosing
these people over these people,
right?
But at the same time, these people, they did work hard based
on their own free will and their ability. And that's what the
Prophet was trying to say here, when he said, everything is by
qadda,
even,
you know, inaction or laziness and being clever and working towards
towards Jannah. And
so we ask Allah, Subhanahu wa to make us from the people of Jannah.
And with that, we will conclude Subhanallah, be hamdik, shadwila,
Gila, Hillah and esta of hiroka, Tubu IK. If there's any questions,
then we can take those so you were speaking
about speaking about
knowledge. For example, it's
actually the other way, or what if someone actually has a basis for
it? And then turns out he was actually wrong.
Like, for example, let's say he says something something because
he read something from like, or heard something from a scholar, or
whatever, and it's one way. And then turns out the scholar was
mistaken. For example, turns
out so the question is someone who may have said something about
Islam
based on what he heard from one scholar, but it turns out that was
the wrong opinion, or that was incorrect.
So does that fall under speaking without knowledge? No, it doesn't.
What we mean by speaking without knowledge is to say something
without you know, just like that from yourself. You know, for
example, someone comes and asks you a question about Islam,
and you don't know the answer, and you just make up an answer.
That's that's what's meant by speaking without knowledge. You're
saying something without knowledge. If you have a statement
of a scholar right that you respect
and you know you heard and now you convey this to someone else, then
that's fine, even if it turns out to be wrong.
So it's all about you know
what you're speaking from. Are you speaking from a right source or
not? So.
Without
any
cannot
account.
This is, you said, just a bank account.
So the question is to open up a bank account
when there is an offer
that you know will give you such and such, if you open account with
us,
there's nothing wrong with that.
This is what they are offering themselves. However, the scholars
have spoken about this
from another angle, and that is
that basically,
it's something that they should not do.
And so what it does is that it brings customers to them and
taking them away from others,
and that's unfair, but this is obviously, if we're talking about,
you know, Muslim businesses,
It's haram to do that for a Muslim business,
but for you as a customer, there's Nothing wrong with taking it,
taking whatever they offer along the island, yeah, go ahead. When
you use the credit card they are collecting the point time
you use it for traveling, for the
water zone to get a credit card
so the question is,
if is it the same thing with credit cards and the cash back,
it's the same thing. It's the same concept.
So if they're offering that themselves, then there's nothing
wrong With taking
it. Allah, madam. That.
Any other questions.
There? Someone's sick hospital or
in his house
to find
prayer so to prayer. So in two sides, one is just to tell him he
would announce to everyone, to tell
him this side and another side to make the tour in
public at that time. So in this two situations, what
would be the question is,
this happens quite often, where, in the masjid, in the Jamaat,
some of the congregants, they have someone who is ill,
someone who is sick, or someone who has passed away, a relative,
and they come to the Imam, and They ask the Imam to make dua for
their relative
who is sick or deceased. And the first part was
just
to announce everyone, yeah, so the Imam announces.
He makes this announcement so and so is sick or has passed away. So
make dua for them.
That's number one. Number two
for the Imam himself to then make dua
in congregation and for everyone to follow. Basically
the first one. There's nothing wrong with that. So, you know,
there's nothing wrong with asking our fellow Muslim brothers and
sisters to make dua for anyone.
This is something encouraged. We should make dua for everyone.
And so the Imam, what he should do is he should say that so and so
approached me. Someone approached me and said, you know, their
relative is Sikh, for example. And you know, we make dua for him. We
ask everyone to make dua for him, as for the Imam himself. Then
making us specific dua, special dua, just for that. Then
this is not something that we find from the Sunnah. So.
Dua after Salah is actually something that there's difference
of opinion among the madahip,
and that difference of opinion is concerning making dua afterwards
as an individual,
because we have a hadith that mentioned that dua, one of the
times of dua is at the end of Salah.
But now there's a difference of opinion as to how to interpret
that.
The correct interpretation is. What it means is before the salam,
the DUA right before salam after it to Shah after sending Salah on
Salah after that, this is one of the times of dua, but other
scholars interpret it to be after Salam. However,
that's fine. That's the difference of opinion. That's a valid and
legitimate difference of opinion. If someone takes our opinion,
that's
fine, but for the Imam to make dua in congregation, and in you know
some people, they many, many people, they do this, and they
believe it to be a part of the Salah. This is when we say it's
bordering as an innovation, Abu dah, because even if you were to
take that opinion, that dua is after Salam,
we don't find anywhere it being in congregation, not even in the
books of fiqh, not even in the Books of those fuqaha who took
that opinion. Wallahi wala, one question
around our budget, understanding that it's written, what
our budget is, how often
make sure that we're making more like quick end,
so that we're not so that we're also asking a lot to enable us to
do those things.
So the question is, How often should we be asking Allah
for Jannah, for a good ending, etc, when everything has already
been written? That's the question. Basically, what we see from the
Prophet salallahu, alayhi wa sallam is that he taught us to,
you know, always make dua
as often as we can.
And we see this in his salah,
right,
as we're talking about, you know, the DUA at the end of Salah,
meaning before Salam. One of those duas is the hadith of Abu Bakar
Radi Allahu Anh,
the prophet sallam, would seek refuge in four things,
and he ordered for us to seek refuge from these four things. And
that's why some scholars took this dua to be obligatory before saying
salam,
they actually said it's wager, and that is Allah, Mina Ada, Abu
jahlman, fitna till MACHIA, will mama tu and fitna Ti Al masih
Deja. And
so one of these things that we're asking Allah for protection from
is the hellfire. So imagine you're saying that
after every at the end of every salah,
right? So that shows us that we should be, you know, asking Allah
for Jannah for a good ending. We should be asking Allah often to to
enable us to,
you know, do the actions that lead to Jannah.
And this should be constant,
and we see that again from the life of the prophet sallam, he
would always be making dua and on various occasions, and
he would also focus on those things that are really to the
more than what we ask for in this dunya
Allahu, Akbar,
okay, we'll take one last question, praying for
things somebody else? The question is someone who made tayamu
and
someone else has made wudu with water.
So should the one who made tayam Lead the salah or not?
Basically, the answer is here we don't look at, you know, who made
tayam, who made wudu with water. We go by the same criteria as we
would in.
In any case, and that is, we look at who has more knowledge of the
Quran, who is older the criteria that are mentioned,
that have been mentioned by the Prophet sallallahu.
And the reason we say that is because teyamun
is a valid form of Tahara.
And
if someone did te Amon, obviously we're talking about
if someone did it and he was allowed to do it, meaning he
didn't have water, no access to water, etc,
he was eligible for Te Amon, then he is no different than someone
who has made wudu with water.
However, again, this is, you know, this goes back to
a filthy related issue.
You know, if at that time when they're praying
there is water available, right?
Then that person should go and make with
Allah.
We'll conclude with that also.
He wabarakatuh, Abu.