Kamil Ahmad – 99 Concise and Comprehensive Hadiths
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The transcript is a jumbled mix of disconnected sentences and phrases, making it difficult to summarize. The speakers discuss the importance of fasting, praying, praying before going to sleep, praying before going to sleep, praying before going to sleep, and praying before going to sleep. They stress the importance of praying before going to sleep, praying before going to sleep, and praying before going to sleep. They also discuss the importance of praying before going to sleep, praying before going to sleep, and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance of praying before going to sleep and the importance
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وعلى آله وصحبه ومن اهتدى بهديه واستنى بسنّته
إلى يوم الدّين اللهم علّمنا ما ينفعنا وانفعنا
بما علّمتنا وزدنا علمًا وأرنا الحق حقًّا وارزقنا
اتّباعه وأرنا الباطل باطلًا وارزقنا اجتنابه وجعلنا ممن
يستمعون القول فيتّبعون أحسنه وَبَعْدْ السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ
اللَّهِ وَبَرَكَاتُهِ We continue on with the hadith
of Rasool Allah ﷺ from this book that
we're going through بَهْجَةْ قُلُوبُ الْأَبْرَارِ وَقُرَّةْ عَيُولِ
الْأَخْيَارِ في شرح جوامع الأخبار by Shaykh Abdurrahman
Al-Sa'di رحمه الله تعالى And the last
hadith that we had covered was hadith number
26 And so we move on after that
to the next hadith And this is the
hadith of Abu Hurairah رضي الله عنه And
it is found in Bukhari and Muslim, it's
agreed upon Abu Hurairah رضي الله عنه says
قَالَ أَوْصَانِ خَلِيلِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمْ بِثَلَاثِ
صِيَامِ ثَلَاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ وَرَكَعَتَيْ أَوْدُحَى
وَأَنْ أُوتِرَ قَبْلَ أَنْ أَنَامِ The Prophet صلى
الله عليه وسلم says here And actually this
is Abu Hurairah رضي الله عنه speaking So
Abu Hurairah says That my Khalil advised me
with these three pieces of advice And so
who is Abu Hurairah referring to when he
says my Khalil He's referring to the Prophet
صلى الله عليه وسلم So what is Khalil?
Khalil is not just any friend It's not
just any companion But it is a very
very close and intimate friend And that's why
Allah عز و جل says that He took
Ibrahim as his Khalil وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًۭا
And so Allah took Ibrahim as his close,
very very close friend And this shows us
the status of Ibrahim عليه السلام So Abu
Hurairah is saying that my Khalil Meaning the
Prophet صلى الله عليه وسلم And this is
because of how close Abu Hurairah was to
the Prophet صلى الله عليه وسلم Right Even
though Abu Hurairah رضي الله عنه Did not
accept Islam till much much later There were
companions who were with the Prophet صلى الله
عليه وسلم From the very beginning But when
it comes to narrating a hadith No one
has outdone Abu Hurairah The reason was because
he stayed with the Prophet صلى الله عليه
وسلم He stayed with him, he went wherever
he went And this was only in the
last three years of his life In the
last three years of the Prophet صلى الله
عليه وسلم's life Abu Hurairah رضي الله
عنه was with him So he refers to
him as his Khalil And he says here
that my Khalil advised me with three pieces
of advice What are they?
Number one, to fast three days of every
month JazakAllah khair To fast three days of
every month Number two, to pray two rak
'ahs of abduha And number three, that I
pray witr before going to sleep And so
Shaykh Sa'di he comments on this hadith He
says these three things, basically These three things
are telling us about the nawafil of fasting
and praying So after the fardh, we have
the fardh of fasting which is Ramadan And
we have the fardh of praying which is
the five salawat After that there are the
nawafil And he says these are the best,
among the best So the first is fasting
three days of every month And he mentions
here how Why specifically three days of every
month?
Because every good deed that we do is
multiplied by ten That's the minimum So if
you fast three days of every month It's
as if you fasted the whole month It's
as if you fasted the entire month And
this shows us how easy the shari'ah
is Look at how easy Allah has made
it for us to gain so many rewards
Allah did not want things to be difficult
for us So he made things easy for
us And so look at how just by
fasting three days, which is not something difficult
It's not something difficult If you can fast
an entire month of Ramadan Consecutively 30 days,
then what is three days?
And three days that you can spread over
the month It doesn't have to be three
consecutive days Although the best of the three
days are the middle three days of the
month Which are known as ayyam al bidh,
the three white days That's because that's when
the moon is full So that's why it's
referred to as the three white days Which
are the 13th, 14th, and 15th But this
hadith tells us that if you were to
fast any three days Then you'll get that
reward The second is praying salat ad-duha
Salat ad-duha And the Shaykh, he mentions
how there are many hadith That talk about
the virtues of this particular salat And basically
salat ad-duha is to pray from after
the sun rises After the sun rises until
before dhuhr Until before dhuhr So not as
soon as the sun rises Because that is
a time when we're not allowed to pray
So you have to wait a bit And
that is approximately 15 minutes 13 to 15
minutes after the sun has risen That's when
you can start praying All the way until
before dhuhr again You cannot pray even a
few minutes before dhuhr Because that is a
time known as zawal, the zinat When the
sun is in the middle of the sky
And dhuhr begins once the sun starts moving
towards the sun Towards the west So that
period of the morning is the time for
salat ad-duha And again, it's the sunnah
of the Prophet ﷺ And some scholars say
it is a sunnah that one should If
one was to do, he should do it
every day Others say no, it shouldn't be
done continuously every day But there are days
that you should Leave it off And how
many rak'ahs is it?
You could pray it two, you could pray
it four And the most is eight And
the evidence for that The Prophet ﷺ On
the day that he entered Mecca On the
Fath of Mecca He prayed eight rak'ahs
At that time So the scholars say the
most one can pray is eight rak'ahs
The third piece of advice The third piece
of advice That the Prophet ﷺ gave Abu
Hurairah was To pray witr before going to
sleep And this is also a sunnah muakkadah
This is a sunnah muakkadah And the Prophet
ﷺ would not abandon it Whether he was
at home or whether he was traveling It
has not been narrated that he ever abandoned
salat al-witr And again, salat al-witr
can be one rak'ah Or it can
be three Or it can be five odd
numbers And it could be prayed together with
one salam at the end Or to pray
in twos and then the last salah would
be one And that is a meaning of
witr Witr means odd, an odd number And
its time is from after salat al-isha
All the way until salat al-fajr, before
fajr And the better time to pray it
is at the end of the night That
is the best time But for someone who
actually thinks he'll wake up at that time
Not for someone who thinks he will not
wake up He'll only wake up once fajr
has started Then he'll have missed his witr
So if he doesn't think he'll wake up
Then he should pray before going to sleep
The next hadith is also the hadith of
Abu Hurairah And this hadith is also agreed
upon Found in Bukhari and Muslim Abu Hurairah
says And
in another wording of this hadith The Prophet
ﷺ says, he says here That the deen
of Islam is easy The deen is easy
Allah has made it easy And then he
says And whoever makes it difficult Makes Islam
difficult for him It will overpower him Meaning
that he won't be able to handle it
And then the Prophet ﷺ said He said,
so try your best, right You will not
achieve perfection But you want to try to
come near perfection And then he said And
have good tidings Meaning for whatever good you
do However much ibadah you do There are
good tidings of reward for that And then
he said And
use the morning and the evening And a
part of the night And a part of
the late night Meaning in your ibadah In
your relationship with Allah Use these times of
the day And these times of the day
Is when the traveler These times of the
day Is when the traveler Usually is able
to cross long distances If he leaves in
the early morning And travels And then takes
a break during the day Especially at the
peak of the sun Takes a break until
the evening And then he continues his travel
After that And if he was to travel
in the middle of the night These are
the best times In those days These were
the best times to travel So as if
the Prophet ﷺ Is telling us That in
our journey to Allah We should do likewise
Right Do not spend the entire day In
the ibadah of Allah And doing good deeds
Because what's going to happen You're going to
burn out You're going to lose enthusiasm You're
going to become bored So the Prophet ﷺ
was basically Directing us to do what a
traveler should do Likewise a traveler If he
was to just keep going That's it He
wouldn't be able to continue He'll end up
just giving up He'll become too tired Right
So likewise in our journey to Allah We
need to take breaks Right But we shouldn't
go to the other extreme Of people who
use that justification for not For not abiding
by the commandments of Allah That I'm taking
a break And they take a break from
the obligations Right And the Shaykh in his
commentary of this hadith He mentions how Here
the Prophet ﷺ Mentions in this one hadith
So many different So many different Principles of
our deen So many different principles related to
our deen So many different Qawa'id From
the qawa'id of the shari'ah Maximums
of the shari'ah He says the first
qa'idah Is That There
is this comprehensive Ease That Allah has made
in our shari'ah And you won't find
it in any shari'ah Before our ummah
In fact it was the opposite When it
came to Ahlul Kitab Things were difficult for
them And that's because they made it difficult
for themselves And so there are so many
privileges that we have That they did not
have Right For example Certain major sins The
only way to make tawbah from them Was
that you have to sacrifice yourself You have
to kill yourself But in our deen Allah
made it easy by simply Repenting to Allah
subhanahu wa ta'ala In fact if you
were to look at Every single legislation in
Islam You find it to be easy You
find it to be easy in comparison To
In comparison to the shari'ahs before us
But if you're going to compare it to
You know The modern times in which we
live in Then people will look at Islam
as being strict and difficult Right That's because
they're comparing it That's because they're comparing it
To Something that has holes in it Right
And that is modernity today And the secular
liberal way of life that people live Where
they have total freedom And they have no
deen Right They have no deen And so
For example Look at praying five times a
day It's only five times a day Right
Initially it was 50 And then Allah reduced
it until it became five Each one of
those five does not take more than 10
to 15 minutes of your time So look
at how easy Allah made it Fasting Only
one time of the year Yes it's an
entire month But it's one month out of
12 That's easy Paying zakah It's not obligatory
until you have a certain amount And so
it's not obligatory on everyone And even those
who it is obligatory for It's a small
percentage of your total wealth Look at how
easy that is Al-Hajj Again It's not
mandatory every single year Just once in a
lifetime And so look at how easy the
deen is The second qaeda The second principle
Is as a shaykh says Whenever there's difficulty
Our sharia tells us that There is flexibility
There is an easy way out for you
Wherever there is difficulty So for example If
you can't pray standing Pray sitting If you
can't pray sitting Then pray lying down If
you can't make wudu You don't have water
Then you can make tayammum And so on
and so forth Wherever there is difficulty The
sharia comes to make the laws flexible for
us As the Prophet ﷺ says here Whoever
makes things difficult for himself The deen will
overpower him Right?
Don't make things difficult for yourself The guidelines
of the sharia are very flexible Right?
We have to abide by them Yes To
the book But at the same time Where
there is difficulty There is ease Where there
is difficulty There is ease A traveler It's
difficult for him to pray on time And
so Allah allows us to combine the salawat
To shorten them It's difficult for a fasting
person to fast When he is traveling So
he doesn't have to fast Right?
And the list can go on and on
Don't make things difficult for yourself Where there
is flexibility As the Prophet ﷺ says Allah
loves that we take his concessions Wherever Allah
has made a concession He's given us a
license To not do For example something which
is otherwise obligatory The Prophet ﷺ is saying
Allah loves that we take that concession That
we take that concession and that license from
Allah And another qa'idah that the Shaykh
mentions is Where the Prophet ﷺ says In
another hadith When I command you to do
something Do it to the best of your
ability Do it to the best of your
ability What that means is That Allah will
hold us accountable For what we were able
to do and we didn't Not what we
were unable to do Right?
The Prophet ﷺ says Do what I have
ordered you to do to the best of
your ability He didn't say Do what I
have commanded you to do To the word,
to the letter And that's it You know,
if you fall short You know, you're going
to be held accountable No, to the best
of your ability Right?
Because we are human beings at the end
of the day And in normal circumstances In
normal circumstances All of Allah's commandments and prohibitions
we can abide by Right?
In normal circumstances Otherwise, Allah would not have
commanded us to do these things And forbidden
us from these things If it was beyond
our ability But Allah knew Allah knew that
it is within our scope and our ability
But then in exceptions When things are not
normal Like when you're sick When you're traveling
And so on and so forth This is
where the shari'ah tells us that you
can So
in the other wording of the same hadith
The Prophet ﷺ says We'll just take that
last part of the hadith وَالْقَصْدَ الْقَصْدَ تَبْلُغُ
Be moderate, be balanced, and you will reach
Meaning you will reach your goal So be
moderate, then you'll reach your goal Meaning if
you don't take a moderate balance path And
you make things difficult for yourself Then basically
you won't reach your goal You will not
reach your goal And you'll lose steam and
you'll burn out And you will not reach
your destination Just like a traveler who doesn't
take a moderate He doesn't move at a
moderate pace He moves too quickly Then he's
going to lose steam and he's going to
burn out The next hadith is also the
hadith of Abu Hurairah رضي الله عنه And
this hadith is found in Sahih Muslim He
says وَإِذَا
مَرْيُضَ فَعُدْهُ وَإِذَا مَاتَ فَاتَّبِعْهُ The Prophet
ﷺ tells us in this hadith That the
right of one Muslim over another Or the
rights of a Muslim over another are six
Every Muslim has a right over his fellow
Muslim brother or sister And these rights the
Prophet ﷺ mentions in this hadith are six
So the companions asked, and what are they,
Ya Rasulullah?
O Messenger of Allah, what are they?
So the Prophet ﷺ answered Number one, when
you meet him That you give him salam
Number two, when he invites you, that you
respond to his invitation Number three, when he
seeks your advice, you give him your sincere
advice Number four, when he sneezes and he
says alhamdulillah, he praises Allah That you respond
to that That you respond to that with
obviously, ya rahmulillah And number five, when he
falls ill, that you visit him And number
six, when he dies, that you follow his
janazah That you follow his janazah And so
the Shaykh comments on each one of these
He says that these are the rights that
we Muslims share among ourselves So there is
the right of Allah There is the right
of Allah that each and every single one
of us Is going to be held accountable
before Allah is going to ask us, did
we fulfill his right?
And that right is for him to be
worshipped alone And for him to be obeyed
And then come the rights of human beings
The rights of human beings And these are
different categories Depending on the person So you
have the rights of the parents And then
you have the rights of the spouse And
then you have the rights of elders And
then you have the rights of children And
then you have the rights of kinship, your
relatives Blood relations And then you have the
rights of the neighbors Right, so all of
these are different rights And then you have
the rights that are enjoyed within this ummah
Among all the Muslims Especially those who you
know Right, and these are six as the
Prophet ﷺ mentions in this hadith So the
first of these is إِذَا لَقِيتَهُ فَسَلِّمْ عَلَيْهِ
That when you meet him, you give him
salam And so salam is something specific to
us Muslims It is what brings peace and
harmony between the Muslims As the Prophet ﷺ
says لَا تَدْخُلُ الْجَنَّةَ حَتَّى تُؤْمِنُ You will
not enter Jannah until you believe وَلَا تُؤْمِنُ
حَتَّى تَحَابُّ And you will not believe until
you love one another أَفَلَأَدُلُكُمْ عَلَى شَيْءٍ إِذَا
فَعَلْتُمُهُ تَحَابَبْتُمْ Shall I guide you to something
that if you were to do it, you
would love one another أَفْشُ السَّلَامَ بَيْنَكُمْ Spread
salam Among yourselves spread salam among yourselves And
so what is it That we say when
we're saying salam to one another we're basically
making dua It's basically a dua we're making
that Allah Brings peace to you And That
is very comprehensive Right May Allah bring peace
to you and to your life and Allow
you to remain In safety and security and
to be living in blessings And then that
also includes May Allah bring peace to you
in the akhirah And keep you safe from
Allah's punishment and so look at how beautiful
this dua is Yeah, and it's also that
uh, we have peace between ourselves and there's
no hostility uh between uh You know two
muslim brothers and And so this hadith tells
us That giving salam is a is the
right of your muslim brother That you give
him salam now if Yeah, yeah Yeah,
so basically the brother is saying that when
we uh When you don't give salam it's
as if uh, you know there there remains
this uh, uh Like a problem between between
us and salam, you know, basically extinguishes that
So The one who gives salam first
is the one who is better he has
done what is better And when someone gives
you salam It's mandatory for you to answer
so It's not mandatory for you to begin
right but that's better And whoever begins the
salam Uh, he has gone away with the
with the higher reward But it is obligatory
upon you to respond to the salam and
you're sinful if you do not yeah
Yeah, there's a hadith there's a hadith the
prophet says That let the one who is
standing give salam to the one who's sitting
let the one who is uh Walking let
him give salam to the one who's standing
and Let one person who enters among a
group by him give salam to them That's
the first the first right of a muslim
upon another is that he gives them salam.
The second right Is that when?
He invites you That you respond to his
invitation Meaning if he invites you over for
some food or some drink That you respond
to his invitation and you don't ignore him
and you don't turn down his invitation and
Again, the whole reason for this Is to
bring harmony between the muslims And not for
there to be any animosity between one another
and so when you turn down someone's invitation,
he'll feel bad Right, and so you want
Your muslim brother to feel good The third
right is That when he seeks your advice
then you give him sincere advice And so
again when Your muslim brother asks you for
advice You should give him sincere advice advise
him with that which you would Want for
yourself So, for example if he says, you
know, I want to do x y and
z What do you think should I do
it?
Should I not?
Give him the kind of advice That you
would do for yourself Right, would you do
that thing or would you not do it?
And that is based on the other hadith
of the prophet Prophet That none of you
truly believes until he loves for his brother
what he loves for himself So what you
love for yourself is what you want to
love for your brother so advise him Appropriately
advise him according to that.
You know, obviously there are exceptions It's not
possible No, no,
no what was meant by the hadith by
responding to the invitation is that you accept
the invitation That's what the hadith means Responding
means to accept it.
Yeah But uh If you reject it If
you reject it, there's nothing wrong with that
But there should be a reason for him
It shouldn't be without any reason It doesn't
have to be communicated.
You can say you're busy Uh, you're not
able to make it Right, but generally it
shouldn't be the habit of a muslim to
do that all the time It should be
an exception You're
not fulfilling the right of your brother Let's
just put it that way But there is
one particular invitation which you are sinful for
if you don't accept it and that is
a waleema Because we have another hadith regarding
that So when it comes to a waleema
Uh You should Accept it and attend it
uh again, if you're able to If you're
unable to because of something you're really tied
down with then that's an exception or if
you turn it down for other reasons like
There being some haram things going on there
Music dancing etc.
Then that is a valid reason to turn
down uh that invitation Uh The third the
fourth, uh right that the prophet sallallahu alayhi
wa sallam mentions is وَإِذَا عَاطِسَ فَحَمِدَ اللَّهَ
فَشَمِّتْهُ That when he sneezes And he says
alhamdulillah, he praises Allah that you respond to
that And tashmeet al-aatis Responding to the
one who sneezes is by saying yurhamukallah May
Allah have mercy upon you And The shaykh
comments on this hadith on this part and
he says That we are told to praise
Allah.
Why?
because Allah has allowed us to release something
from our body That would harm us if
it was to remain in us So when
you sneeze For that reason we praise Allah
alhamdulillah.
Allah has allowed me to to relieve myself
in this way and Then the one who
hears that he should say yurhamukallah.
This is the right of your brother upon
you to say that to make dua for
him in this way and Also, we learned
from the sunnah that The sneezing one he
responds to the one who says yurhamukallah by
saying May Allah guide you and may Allah
make your affairs straight And so the shaykh
says look at how much One is missing
out If he does not say alhamdulillah Or
the one who hears that and he doesn't
say yurhamukallah.
Look at how much You're missing out on
dua You know, this is basically what isam
teaches us to make dua for one another
And when you don't do that, you're missing
out on all of that When he falls
ill Go and visit him when he falls
ill go and visit him And this becomes
even more emphasized when the person is someone
we know and Especially if they are a
relative or a friend or you know someone
we have relations with and so It is
the right of your muslim brother Who you
know, and he knows you If you hear
that he has fallen ill that you go
and you visit him And again, what do
we notice the reason behind this to bring
harmony And to build that bond between The
muslims between the muslims because When someone is
ill, he's not feeling well, and he's feeling
down And when someone comes and visits him
It basically it raises his spirits And it
makes him feel happy However here the scholars
they mention something and that is That when
you go and visit the sick Stay with
them And you know Give them, you know
Share some good words with them make dua
for them But do not stay too long
Right.
So although he wants you to visit him
It shouldn't be that you prolong the visit
until it becomes difficult for him unbearable For
him and finally the last Right that the
prophet sallallahu alayhi wa sallam mentions وَإِذَا مَاتَ
فَاتَّبِعَهُ When he passes away That you follow
his janazah That you follow his janazah And
what that means is first of all that
you pray his janazah right That when you
hear that someone has passed away Especially again
someone you know it becomes even more emphasized
That you go and you pray their janazah
And then after that You follow their janazah
To the graveyard Until burial The prophet sallallahu
alayhi wa sallam tells us That the one
who prays the janazah He has one qirat
of reward A qirat is basically A huge
amount A huge amount That in one narration
is like Mount Uhud in Gold And Mount
Uhud In Medina is a huge mountain Very
massive mountain So you get one of those
And then if you follow the janazah afterwards
and until the the graveyard and you bury
the person Then you get two of those
فَلَهُ قِرَاطًا You get a double of that
and again This shows us how islam teaches
us to be like one ummah one body
and again All of these rights if we
notice what do we notice?
is that These are things you would want
for yourself Every single one of us We
would want this for ourselves That when we
fall ill people come visit us That when
we invite someone We would want him to
accept our invitation Otherwise, why would you invite
someone right?
You actually want them to accept your invitation
And when you pass away, you want people
to attend your janazah You want them to
make dua for you right So treat others
as you want to be treated Now that's
what we learned from this hadith Treat others
as you want to be treated And love
for your brother what you would love for
yourself the next hadith Is the hadith of
abu musa al ash'ari And this is
narrated by al-bukhari Abu musa radiyallahu anhu
says قَالَ قَالَ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ إِذَا مَرْيُضَ الْعَبْدُ أَو سَافَرَ كُتِبَ لَهُ
مَا كَانَ يَعْمَلُ صَحِيحًا مُقِيمًا كُتِبَ لَهُ مَا
كَانَ يَعْمَلُ صَحِيحًا مُقِيمًا The prophet sallallahu alayhi
wa sallam says That when the servant Falls
ill Or he travels then Whatever
he used to do When he was not
ill When he was healthy And when he
was not traveling Whatever good deeds that he
used to do It will be recorded for
him It will be written for him It
will be written for him The ajr and
the reward Will be written for him And
so the shaykh he says That this is
again From the bounties Of Allah subhanahu wa
ta'ala Upon this ummah How our good
deeds Our good deeds Allah subhanahu wa ta
'ala He allows them to continue He allows
them to continue Because We would have continued
them If it was not for these You
know Obstacles that came in our way So
Let's say for example You used to fast
every Monday and Thursday And it was your
habit And now you're ill You're sick And
you're not able to do it Allah subhanahu
wa ta'ala Out of his mercy and
bounty He records that for you as if
you did it You'll get the reward for
it Even though you're not doing it Likewise
if you travel If you travel Let's say
you had the habit of praying Qiyam al
-Layl every night And now you've traveled and
it's too difficult Allah subhanahu wa ta'ala
Records that for you Even though you're not
doing it Why?
Because If it was not for these Obstacles
that came in the way You would have
done it Right?
You would have done it And the shaykh
mentions an interesting point here He says That
is in addition That is in addition to
The other reward That you're going to be
getting The sick person One who falls ill
If he's patient Then It's a means of
his Sins being erased And he gets the
reward of patience And the one who travels
Maybe he traveled For A good deed or
An act of Ibadah Like going for Umrah
or Hajj Right?
So in addition to all of those deeds
He's also getting These other deeds That he
used to do When he was not traveling
or when he was not sick And the
shaykh mentions That What also falls under this
hadith Is that whoever does An act of
Ibadah In which He has some shortcomings In
the Ibadah Because he's not able to do
it Completely Then Allah will write for him
The reward Allah will record for him the
reward For example Someone he used to pray
standing all the time But now he's not
able to stand Right?
He'll get the reward as if he was
standing Likewise Someone who is unable to Recite
the Qur'an properly And he tries his
best Allah records For him an extra reward
Right?
As the Prophet ﷺ Told us And he
mentions another Point that falls under this hadith
And that is that Whoever had the intention
Of doing some good But he became busy
with Doing some other good act That is
better And he's not able to Do both
of them at the same time Then Allah
will reward That for him Allah will make
Allah will basically write that for him So
for example Let's say Let's say That You
want to Pray You want to pray Salatul
Duha that we spoke about earlier on And
the reward for it Is great And that
is in the morning But You're spending that
time You're spending that entire time Let's say
Helping the needy and the poor Then Allah
will record that for you Because you had
the intention You wanted to do that but
you're unable to Another example is Volunteers in
the masjid Let's say during Ramadan They want
to pray taraweeh But they have this task
To let's say You know Take care of
parking And it's their intention They have a
burning desire to pray taraweeh And get the
reward but they're unable to do it Then
Allah will write that reward For them It
will be recorded for them Again all of
this shows us The great fadhal and bounty
Of Allah subhanahu wa ta'ala How For
Allah subhanahu wa ta'ala What matters the
most is What is in the heart It's
all based on what is in our hearts
Of ikhlas Of sincerity Of intention And that's
why the Prophet sallallahu alayhi wa sallam says
When he was returning From the battle of
Tabuk And we know that that particular battle
Everyone was supposed to come out All the
Muslims Were Supposed to Go out In that
battle And whoever remained behind Without any excuse
He was considered From among the munafiqun The
hypocrites But there were some they weren't able
to Right They were physically unable to And
so the Prophet sallallahu alayhi wa sallam says
And this was when he was returning And
before he Arrived in Medina he said That
in Medina he told his companions In Medina
There are men Who have not Made it
with us We have not crossed A single
valley Nor a single mountain pass Except that
they were with us And they share With
our reward The only reason why they're not
physically with us Is because You know Due
to a reason or another A valid excuse
The Prophet sallallahu alayhi wa sallam says They
were left behind Because of a valid reason
So again This shows us How Allah subhanahu
wa ta'ala Records the reward Based on
the intention Based on the intention And this
all brings us back to the first hadith
that we covered in this book That deeds
are based on intention And every single person
will get what he intended So if you
intended good Allah will give you that good
As long as you intended it and You
were not able to do it We're not
talking about here where you make an intention
And you're able to do it but you
don't do it No Right If you're able
to do it then why don't you do
it That shows you that your intention is
not You know Really sincere That where you
are able to do it and you're not
doing it Right That shows that your intention
is not really sincere But where you have
the intention to do it And you're unable
to do it For one reason or the
other Then Allah writes for you the reward
And that's what this hadith teaches us If
you're to travel Or you're to fall ill
Whatever you used to do Allah subhanahu wa
ta'ala writes it for you The last
hadith That we will cover for tonight Is
the hadith of Abu Hurairah R.A And
this hadith is in Bukhari and Muslim It's
agreed upon Abu Hurairah R.A says قال
قال رسول الله صلى الله عليه وسلم السريع
بالجنازة فإن تكو صالحة فخير تقدمونها إليه وإن
تكو غير ذلك فشر تضعونه عن رقابكم The
prophet s.a.w. says Move quickly With
the جنازة With The dead body Move quickly
with it If it is good Meaning If
the deceased Was righteous Pious Then you are
Advancing him To something good But if it
is otherwise Then it is Something evil That
you are relieving yourselves Of getting him off
your shoulders And so here the prophet S
.a.w. Tells us Of the importance Of
performing The funeral Rites in Islam quickly And
not delay This is what Islam teaches us
That when it comes To the deceased We
Move quickly And we do not delay In
terms of Getting the body prepared Washing the
body Preparing him for burial Shrouding him And
then Praying his janazah And then taking him
to the graveyard The cemetery and Burying him
And the prophet s.a.w. Mentioned the
reason for that He said If it is
someone good Because in the end of the
day In the end of the day The
deceased Is gonna either be someone who is
good Who is waiting for something good Ahead
of him Or he is someone evil Who
we should be Happy to Be putting him
away So the prophet s.a.w. said
Either It's someone righteous Then You're You're advancing
him To something good And That refers to
The bliss Of the grave And if it
is If it happens to be Someone evil
Then you're getting rid of him basically The
sheikh Mentioned however However When it comes to
Moving quickly with the janazah There are exceptions
to this rule He mentions how Sometimes Due
to a greater benefit We can delay it
He says For example When you're uncertain whether
the person has actually passed away So you
don't want to be Burying him alive It
could be That he simply Had a heart
attack Or He's gone Unconscious Obviously today With
medical technology And what not We can We
can basically Affirm that But in the past
You know Sometimes that was difficult to Be
certain about And sometimes there were cases where
People would be buried alive So he says
That we need to be certain So sometimes
you can delay if you're not certain Also
It could be Like nowadays Autopsies require time
But it shouldn't be for too long It
shouldn't be For a length of time That
is unnecessary For a length of time That
is unnecessary And The shaykh also mentions here
that This hadith proves that The punishment of
the grave And The bliss of the grave
Is something real And so there are some
people who Will basically Deny the punishment Of
the grave And they say nothing really happens
To a person in his grave And here
I'm not talking about Non-Muslims, even some
Muslims Even some Muslims And there were sects
in the past That denied The punishment of
the grave The mu'tazila, the rationalists Who said
that You know, we don't have any evidence
And they also say There's no evidence in
the Qur'an But there is evidence in
the Qur'an And that is where Allah
subhanahu wa ta'ala Talks about Fir'aun
And the people of Fir'aun Allah subhanahu
wa ta'ala Mentions that They are being
punished Ghuduwan wa ashiya Every morning and evening
And What awaits them is a greater punishment
So this ayah Proves that There are two
different punishments There is one current punishment And
that means the punishment in the grave And
The eventual eternal punishment in the akhirah Besides
that There are clear ahadith Talking about the
punishment of the grave And this is one
of those ahadith The Prophet ﷺ says فَخَيْرٌ
تُقَدِّمُونَهَا إِلَيْهُ If it's someone good You are
sending him off You are advancing him to
something good What does that mean?
It means that He is going to have
the bliss of Jannah In his grave And
that is explained In another hadith by the
Prophet ﷺ That The believer Who passes the
test of the grave He answers the three
questions Of the grave And he passes that
test Then Allah ﷻ Opens up for him
a window That shows him His place in
Jannah And Some of its scent And its
smell reaches him And he is clothed with
the clothing Of Jannah So he lives in
bliss until the day of judgment And as
for The kafir or the munafiq Or the
person who is destined for the hellfire Then
the opposite Allah opens up a window for
him To show him his seat in the
hellfire And some of its wind And heat
reaches him And he is clothed with the
clothing With the clothing of The hellfire So
the punishment of the grave is real And
the bliss Of the grave is real And
this is known as The life of the
barzakh The life of the barzakh Basically that
period of time From death until resurrection From
death Until resurrection And the shaykh comments on
How the Prophet ﷺ Tells us That if
it is someone righteous If it is someone
righteous Then you are advancing him to something
good He says This should basically Motivate us
To live righteous lives Right Because when that
day comes Which is inevitable Every single one
of us One day There are people who
are going to pray our janazah And they
are going to have us On their shoulders
And they are going to be taking us
To our final place Do you want to
be as a Prophet ﷺ Says here If
it is someone righteous You are advancing him
to something good Or do you want to
be As the Prophet ﷺ said Someone evil
Who you are getting rid of him You
are relieving yourself of him You are getting
him off your shoulders So obviously we want
to be From among the righteous So how
does that happen It doesn't happen just by
wishful thinking And just hoping False hopes Without
any action It requires action It requires action
from us And effort It requires action and
effort from our part And so we ask
Allah To make us From among them Wallahu
a'lam And inshallah We will continue next
week Actually next week We are going to
have an open Q&A session In fact
every Last Monday of the month Starting with
this month Every last Monday of the month
It's going to be an open Q&A
session Inshallah So if there are any questions
now We can take those The
Sikh So the question was Is there any
specific way of Making Dua When you visit
the Sikh Do you put your hand on
them Or do you just make Dua For
them So Putting your hand on them This
is based on a Hadith And here what
you are doing Is a form of Ruqya
If you are to do that So the
Prophet ﷺ When he would visit the Sikh
He would put his hand On the place
where there is pain And he would Read
certain Certain Dhikr And This is part of
Ruqya So it's as if you are doing
Ruqya For them If you don't want to
do that You just want to make Dua
You can simply make Dua for them But
if you are going to do that You
should know the particular Hadith And the specific
Dua And otherwise As I said You just
make Dua for them May Allah grant you
a quick shifa A quick cure And other
such words Any other questions Yeah
the book We are going through Is called
بهجة قلوب الأبرار و قرّة عيون الأخيار في
شرح جوامع الأخبار By Sheikh Abdurrahman Al Saadi
This is a book of Approximately 99 Hadith
that he compiled Which are Hadith which are
known as جوامع الكلمة So they are short
Concise But very comprehensive And very vast and
deep in their meanings So we have been
going Through these Hadith And we have reached
Hadith number 31 So the
question is about What is the Sleep That
breaks the wudhu So Basically There are different
opinions Regarding this And the more correct Opinion
is That it all goes back to how
deep the sleep is So If the deep
If the sleep is very deep Then it
breaks the wudhu But if it's light Then
it doesn't break the wudhu If it is
deep Yeah So it doesn't matter how short
the nap is If it's a deep sleep
And this goes back to Everyone knows themselves
Everyone knows himself So you know when it's
a light sleep And when it's a deep
sleep So a deep sleep is where you
don't know what's going on You don't even
know what time it is You know, you
wake up and you're like You know You
didn't even realize That it was daytime for
example But a light sleep is where You
have some idea Of what's going on around
you You hear people around you etc So
the question is We mentioned that When we
are in our grave Allah shows us our
place And that is what we are shown
So how about the believer Who will end
up in the hellfire Because of major sins
That he did not repent from But because
of his iman And eventually he'll come out
of the hellfire And be in Jannah What
happens is Allah will show him his place
where he'll be going Right And that is
the hellfire That is the hellfire And so
that is what he'll be shown And the
fact that he'll come out afterwards Then this
does not negate The fact that he'll be
shown the hellfire Right And Allah knows best
With that we'll come to an end Subhanak
Allahumma bihamdik Asshadu an la ilaha illa ant
Astaghfiruka wa atubu ilayka Wa salamu ala nabiyyina
Muhammad Wa ala alihi wa sahbihi ajma'in
Wassalamu alaikum wa rahmatullahi wa barakatuh