Kamil Ahmad – 99 Concise and Comprehensive Hadiths
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AI: Transcript ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, the Lord
of the worlds.
And peace and blessings be upon the best
of Allah's creation, and upon his family and
companions, and upon those who have been guided
by his guidance, and who have waited by
his Sunnah until the Day of Judgment.
O Allah, teach us what will benefit us,
and benefit us by what You have taught
us, and increase us in knowledge.
And show us the truth as it is,
and grant us to follow it.
And show us the falsehood as it is,
and grant us to avoid it.
And make us of those who listen to
the Word, and follow the best of it.
And after this, peace and blessings be upon
you.
And it is agreed upon, found in Bukhari
and Muslim.
Here Rasulullah Sallallahu Alaihi Wasallam says, He says,
there is no zakat.
There is no zakat.
On anything below, anything below, five awsuk
of dates.
Anything below that amount, zakat is not obligatory.
And there is no zakat obligatory on anything
below five awaqin of silver.
And there is no zakat obligatory on anything
below five camels.
So we're going to explain each one of
these, but basically, here the Prophet Sallallahu Alaihi
Wasallam is clarifying for us, what is known
as the nisab.
What is known as the minimum threshold.
The minimum amount of money that you have
to have, in order for zakat to become
obligatory.
And he explained it regarding three different kinds
of wealth.
That's because we all know, that zakat is
2.5% of our wealth.
But many of us don't know that, the
zakat for other things has a different measuring
system.
So if you have animals, there is a
different way of calculating the zakat.
If you have crops, agriculture, you have fruits,
you have vegetables that you're growing, there is
zakat due on that.
But the way you calculate the zakat, it's
different.
For each one of these, it's different.
And the same thing for animals.
If you have grazing animals.
So here the Prophet Sallallahu Alaihi Wasallam, he
mentions, first of all, the nisab for crops.
And he mentions specifically dates.
Because that was the agriculture of the people
of Medina.
So the Prophet Sallallahu Alaihi Wasallam mentions that,
zakat is not obligatory if you have less
than five.
He says, awsuq.
Awsuq is a way of measuring in the
time of the Prophet Sallallahu Alaihi Wasallam.
It's a plural of wasq.
And wasq is basically 60 sa'ah.
60 sa'ah.
Again, a sa'ah was a way of
measuring in those days.
It is basically equivalent to three kilograms.
One sa'ah is basically equivalent to three
kilograms.
So here the Prophet Sallallahu Alaihi Wasallam says,
the nisab for dates is five awsuq.
And one wasuq is how many sa'ah?
60.
So now what is the nisab of dates?
300 sa'ah.
Okay, now tell me in kilograms.
Yes.
900 kg.
900 kilograms.
Because one sa'ah is three kilograms.
So this is regarding crops and dates.
So basically, if you have less than that
amount, you don't give zakat.
You don't give zakat on that.
And so if you have things you're growing
in your backyard, it's not going to equal
to this amount, right?
So you don't give zakat for what you're
growing in your backyard, for example.
This is for someone who has a farm,
and he has more than that.
And obviously, a year passes by.
And when it comes to the zakat of
crops, the time to give it is not
like wealth, where a year passes by.
No.
The time to give it is the time
of harvest.
At the time of harvest, when those crops
are ready.
After that, the Prophet ﷺ mentions the nisab
of silver.
And he says, anything below five awaqin, there
is no zakat for it.
And so awaq is a plural of ulqiyah.
And so one ulqiyah is equivalent to 40
dirhams in those days.
40 dirhams.
So that means, what is the nisab of
silver?
If one ulqiyah is 40 dirhams, and the
Prophet ﷺ said five of those, 200 dirhams.
200 dirhams is the nisab of silver.
And I believe in ounces, it's very similar
to that.
It's similar to that.
I believe it's somewhere around four, basically four
or five ounces of silver.
Nonetheless, when it comes to gold and silver,
we have a nisab for gold and we
have a nisab for silver.
And now when it comes to cash, the
cash that we have, it goes back to
the nisab of gold and silver.
But how do we decide?
Here the scholars differed.
Should we go by the nisab of silver
or the nisab of gold?
Some said we go by gold, some say
we go by silver.
And the more balanced opinion regarding this is
that we go by what is more beneficial
for the poor and the needy, which is
the lower of the two, which everyone happens
to be lower.
And nowadays, silver, the value of silver is
lower.
And so if you have just a couple
of hundred dollars, maybe two hundred, three hundred
dollars that has been with you for over
a year, then zakah is obligatory on you.
But if you were to go by the
nisab of gold, it's somewhere in the thousands,
something like five, six thousand dollars.
So you see the huge difference.
And when it comes to gold and silver
and cash, the zakah is due when you
have those savings for a year.
And then the Prophet ﷺ mentioned the nisab
of animals.
And here, specifically, we're talking about what are
known as assa'imah, which are grazing animals.
Not just any animals, they have to be
grazing animals.
And they are basically bahemat al-an'am,
which are camels, sheep, goats, cows.
If you have these animals with you, then
zakah is due.
And the Prophet ﷺ explained it.
If you have five camels, meaning five and
below, there's no zakah.
So you have to have more than five.
And it's different for each of the animals.
But here, specifically, the Prophet ﷺ spoke about
camels.
For cows, it's a different nisab.
For sheep, it's different.
And then also, in terms of how much
to give, even that differs.
There's an entire chart that the Prophet ﷺ
outlined that once you have this many camels,
this is what you give of it.
Once you have ten, once you have fifteen,
once you have a hundred, this is what
you give.
And this is useful for anyone who has
a farm or has animals.
But for the rest of us, I don't
know if it's much useful.
But what we learn from this hadith, the
lesson that we learn from this hadith, is
the mercy of Allah.
And look at how Allah ﷻ made it
so easy for us, this deen.
Where something like zakah, even though it's a
pillar of Islam, it's not obligatory on everyone.
It's only obligatory on you once you have
reached that threshold.
Because those who haven't reached that threshold, they're
going to be struggling.
And this is the little amount that they
have saved.
Or they perhaps don't have any savings at
all.
Even though the amount to give is very
little, 2.5% is nothing, but still.
Look at the mercy of Allah and how
Allah ﷻ has made this deen extremely easy
and convenient for us.
Even though zakah is a pillar of Islam,
as we said.
It's one of the pillars of Islam.
Where do we give zakah?
Who do we give it to?
Many people think it's only the poor and
the needy.
Other people, they like to expand it.
We could give zakah wherever we like.
Allah ﷻ has outlined eight outlets of zakah
in one ayah.
And that is in Surah At-Tawbah.
So these are the eight outlets.
The poor, the masakeen, the needy.
Those who work in collecting the zakah.
Those who we hope that if we give
them some money, non-Muslims, we hope that
it will attract them to Islam.
Freeing a slave.
Those who are in debt.
In the cause of Allah.
And what is meant here is jihad fi
sabeelillah.
Even though some scholars like to mention that
fi sabeelillah is more general to include anything
for the sake of Allah.
But the correct view here is that it
is specifically regarding jihad.
And the reason for that is because whenever
Allah ﷻ says in the Qur'an, it
only refers to jihad fi sabeelillah.
And if you want to say it includes
something else, then you need to prove it.
You need to bring evidence.
You need to bring evidence.
And there is no evidence to say that
fi sabeelillah here means other things as well.
We don't have a hadith where the Prophet
ﷺ is explaining this ayah to be fi
sabeelillah as general.
So fi sabeelillah and ibn sabeel, the wafer,
the traveler who is stuck, these are the
eight outlets of zakah.
We move on to the next hadith.
And that is the hadith of Abu Sa
'id al-Khudri again.
Also in Bukhari and Muslim.
يُغْنِهِ اللَّهِ وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللَّهِ وَمَا أُعْطِيَ
أَحَدٌ عَطَاعًا خَيْرًا وَأَوْسَعَ مِنَ الصَّبَرِ Here the
Shaykh mentioned a part of the hadith.
But the beginning part of the hadith, basically
some of the Ansar came to the Prophet
ﷺ and asked him for some money.
So he gave them.
Then they came again.
And he gave them.
Then he said, whatever I have, I would
never hide it from you.
But Allah ﷻ, then he mentioned this part
of the hadith.
The Prophet ﷺ says, but whoever abstains from
asking, then Allah ﷻ will make him one
who will be satisfied with what he has.
And whoever is self-sufficient, then
Allah ﷻ will make him self-sufficient.
And whoever strives to be patient, Allah ﷻ
will make him patient.
And then he said, no one has been
given a greater or a better gift nor
a more vast gift than the gift of
patience.
And so here the Prophet ﷺ mentioned three
things.
He mentioned three things.
These are three qualities that we should strive
to attain.
The first two are very similar.
Al-'afaf and al-ghina.
And so al-'afaf means to basically abstain.
And it's usually used in the context of
controlling one's desires.
It's usually used in that context.
So it usually means being chased.
Abstaining from your sexual desires.
But here it doesn't mean that.
Here it means in terms of wealth.
Abstaining.
Abstaining in the sense that if you don't
have it, don't go around asking for it.
If you don't have money, abstain from it.
That's the meaning of what the Prophet ﷺ
is saying here.
And he says, whoever does that, then Allah
ﷻ will make him to be afif.
Ya'ifuhullah.
Allah will make him to be one who
abstains.
He'll help him in that basically.
And the second is al-ghina, which means
richness.
Or here in the context of this hadith,
it means self-sufficiency.
That you're satisfied with what you have.
Whoever strives to be like that, then Allah
will make him to be that.
Allah ﷻ will make him to be that.
And as the Prophet ﷺ says in another
hadith, that real al-ghina is not having
a lot of riches of the dunya, but
the real richness is the richness of the
heart, which is the self-sufficiency of the
heart.
And the Prophet ﷺ also tells us in
another hadith that this wealth, whatever if it
comes to you without you asking for it,
without you going out of your way for
it, then take it.
But if it is not the case, if
that is not the case, then don't go
asking people for money.
Basically, the lesson we learn from this hadith
is don't be a beggar.
As the Prophet ﷺ tells us in the
other hadith, that the hand that gives is
better than the hand that receives.
And the Prophet ﷺ also taught us a
du'a in this regard.
He taught us a du'a in this
regard that we ask Allah for these two
things, al-'afaf and al-ghina.
Allahumma inni as'aluka al-huda wa al
-tuqa wa al-'afafa wa al-ghina.
O Allah, I ask you for al-huda,
which is guidance, and the Shaykh here comments,
he says, al-huda here means beneficial knowledge.
Wa al-tuqa, which means al-taqwa, he
says the meaning of this is good deeds
and staying away from haram.
So he says these two things, they perfect
your deen.
Guidance, al-huda and al-tuqa, these two
things perfect your deen.
And then the other two things, which is
al-'afaf, shastity and ghina, he says these two
things, they give you that richness of the
heart.
They make you, you know, not only to
be beloved by Allah, but also make you
to be beloved to the creation.
And then the last part of the hadith
talks about patience.
And notice how here the Prophet ﷺ does
not say patience in general.
He doesn't say whoever is patient, Allah will
make him patient, no.
He says, وَمَنْ يَتَصَبَّرْ He doesn't say, وَمَنْ
يَصْبِرْ He says, وَمَنْ يَتَصَبَّرْ And in the
Arabic language, تَصَبَّرْ, you know, on this scale,
what it means is to strive in something.
To strive in something.
So, for example, تَعَلَّمْ To strive in learning.
تَكَلَّفْ You know, he really took a huge
responsibility, a huge task on himself, so he's
striving to fulfill that task.
And تَصَبَّرْ means, to strive hard to be
patient.
The Prophet ﷺ says, whoever strives hard to
be patient, Allah will make him patient.
So it's not just we try to be
patient, we're patient sometimes, we're not patient other
times, no.
We're striving hard constantly to struggle against that
nafs, to be patient.
Whoever does that, Allah will make him patient.
And, you know, there is no greater thing
that we could possibly strive to attain than
a صَبَرْ Because with that, you know, everything
will be made easy for you in your
dunya and your akhirah.
That's why Allah ﷻ commands us, وَاسْتَعِينُوا بِالصَّبْرِ
وَالصَّلَاحِ Seek help through these two things.
For all of, you know, your affairs, whether
it's related to your deen or your dunya.
Seek help through these two things.
الصَّبَرْ and الصَّلَاحِ الصَّبَرْ and الصَّلَاحِ And,
you know, patience is, as a scholar say,
over three things.
But the Shaykh adds a fourth.
The first is patience over the commandments of
Allah.
Patience over what Allah has commanded.
Meaning, everything Allah and His Messenger have commanded
us to do, to be patient in performing
that duty.
So for example, Allah has commanded us to
pray.
Salat al-Fajr is difficult for some people.
We need to be patient in getting up.
And then making wudu on winter days with
the water, if it's cold.
Right?
So that requires patience over the commandments of
Allah.
Number two, patience over what Allah has made
haram.
Being patient, meaning, to strive against your nafs,
not to do what is haram.
You need patience.
You need patience to, you know, stay away
from haram, when it's tempting, when your nafs
wants to do it.
But you're patient and you don't do it
over the prohibitions of Allah.
Number three, patience over the painful calamities that
Allah sends upon us.
You fall ill, you get diagnosed with a
disease, you have a financial calamity in your
life, you have a marital problem in your
life, you have a disability, you've lost a
loved one, you've lost this, that, all of
these calamities and, you know, afflictions, they require
patience.
They require patience.
And then the Shaykh adds a fourth, he
says, being patient, being patient over the blessings
of Allah.
So, being patient in tough times, but also
being patient in good times.
How?
He says, that in good times, we don't
indulge in the blessings of Allah to the
point where we forget about Allah.
So that requires patience in controlling yourself when
you're enjoying life, basically.
And, you know, being grateful to Allah for
the blessings of Allah.
And he concludes this hadith by mentioning that
patience is the key to Jannah.
Patience is the key to Jannah.
Allah Subh'anaHu Wa Ta-A'la says,
وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ Allah talks
about the people of Jannah.
He says, the angels enter upon them from
every door.
What do they say to them?
سَلَامٌ عَلَيْكُمْ بِمَا صَبَرْتُمْ They say Salam to
us.
For what?
They say, سَلَامٌ عَلَيْكُمْ for what you were
patient over.
Meaning, you have attained this reward because you
used to be patient.
بِمَا صَبَرْتُمْ And Allah Subh'anaHu Wa Ta
-A'la also says, أُولَٰئِكَ يُجِزَوْنَ الْغُرْفَةَ بِمَا
صَبَرُوا After Allah talks about the people of
Jannah and the rewards that they're gonna have,
Allah says, they attained these chambers in Jannah,
these palaces in Jannah because they were patient.
Because they were patient.
And so this shows us that patience is
something we need to strive for.
It's something we need to strive for practically
in every part of our life.
There's never a time when we should lose
sight of being patient.
And as the Prophet ﷺ says, to strive
for it.
Not just, you know, I'm gonna be patient.
No, I need to strive.
يَتَصَبَّرْ وَمَنْ يَتَصَبَّرْ يُصَبِّرْهُ اللَّهُ Whoever strives to
be patient, Allah will make him patient.
We move on after that to the next
hadith.
And this is the hadith of Abu Hurair
r.a, which is narrated by Imam Muslim
in his Sahih.
قَالَ قَالَ رَسُولَ اللَّهِ ﷺ مَا نَقَصَتْ صَدَقَةٌ
مِن مَالٍ وَمَا زَادَ اللَّهُ عَبْدًا بِعَثْوٍ إِلَّا
عِزَّةً وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلَّا رَفَعَهُ اللَّهُ
Here the Prophet ﷺ mentions three things.
He mentions three things.
And these are three virtuous things that we
should strive for.
And he mentions that these three things are
actually beneficial for us.
And that we actually gain by applying these
three things in our lives.
And we don't lose anything.
We don't lose anything by doing these three
things.
And the reason why the Prophet ﷺ mentions
these three things is because most people think
that if I do these three things, it's
gonna impact me negatively.
I'm gonna face negative consequences as a result.
So that's why the Prophet ﷺ mentions these
three things.
And he mentions the opposite of what people
think.
So what does he say?
Number one, مَا نَقَصَتْ صَدَقَةٌ مِن مَالٍ الصَّدَقَة
This money, this wealth that we have, it
is something that our hearts are attached to.
As Allah Azzawajal says, وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ
That man is attached to khayr here means
wealth.
His heart is attached to it.
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا And you love wealth.
So you don't want to give it up.
You don't want to give it away.
And we only use whatever wealth we have
to satisfy our own pleasures.
But now, how are we gonna give sadaqa
if that's the case?
So people, they have this idea that if
I am gonna give, I'm gonna be losing.
They're thinking according to material standards.
If I give, you know, obviously, obviously my
savings are gonna go down.
And the more I give, the more I'm
gonna become bankrupt.
But what did the Prophet ﷺ tell us
here?
That no, sadaqa does not decrease wealth.
That's what he says here.
Sadaqa does not decrease wealth.
The Shaykh says, how do we understand this?
We understand it that from one aspect, yes,
it does decrease wealth.
But when you look at it from other
aspects, it's not decreasing, it's only increasing.
And that is from the aspect of the
barakah.
Who is it who gave you this wealth
to begin with?
It's Allah.
So if Allah gave it to you, and
you want to keep it, you want it
to remain with you, and you want it
to grow, then one of the ways of
making it to grow is by giving it.
By giving it in sadaqa for the sake
of Allah.
And so when you do that, not only
is it not gonna decrease, but it's actually
gonna increase.
It's actually gonna increase.
And the Shaykh says, this is not only
something that we have been promised by Allah
and His Messenger, right?
In one hadith, the Prophet ﷺ says that
whatever you give up for the sake of
Allah, Allah will replace it with something better.
Not only is it something we've been told
about, and so we believe it, part of
our iman, but he says it's also been
tested and tried.
It's also been tested and tried.
Almost everyone who actually does give sadaqa, and
they give it with ikhlas, with sincerity, not
to show off or for other reasons, for
the sake of the dunya, but sincerely for
Allah, they found that this money actually is
coming back.
It's actually growing, it's actually increasing, and it's
not decreasing.
So this is number one.
Number two, the Prophet ﷺ says, وَمَا زَادَ
اللَّهُ عَبْدًا بِعَفْوٍّ إِلَّا عِزَّا That
Allah Subhanahu wa Ta'ala, anyone who pardons
others, anyone who pardons others, he only increases
in glory, in honor.
Allah does not increase a servant by pardoning,
except by increasing him in honor.
Again, pardoning and forgiving others when they do
evil to us, or we are wronged by
others, whether verbally or physically.
Right?
When people do us wrong, it's very difficult
to forgive.
It's very difficult to let it go.
Right?
And most people think that if I forgive,
if I'm going to pardon, then that's going
to make me, you know, disgraced and humiliated.
Right?
That's the way people think.
Most people, that's how they think.
That why should I lower myself to that
level?
He did me wrong.
Why?
Why should I forgive him?
Right?
Why?
That's humiliating.
So these are people with an ego.
They don't want to let it go.
They don't want to let it go.
They want to keep that grudge in their
hearts.
Right?
So the Prophet ﷺ is explaining, no, it's
the opposite.
By pardoning and forgiving, you're not lowering yourself,
but you're actually, Allah Subhanahu wa Ta'ala
is actually elevating you in izzah, you know,
with honor.
He is bringing you up.
So al-izzah is the opposite of, you
know, dhillah, humiliation.
So you're not being degraded, you're actually being
elevated.
And pardoning and forgiving is from, you know,
the qualities of the Prophets and the Messengers.
You know, look at the Prophet ﷺ.
On the day of Fath Makkah, you know,
he enters Makkah.
And here are all these people who for
years persecuted him, his companions, and all these
wars that they fought.
And what did he do in the end?
He pardoned all of them.
Right?
He pardoned all of them.
You know, that was the day of amnesty.
And we have the example of Yusuf ﷺ.
You know, after what his brothers did to
him, and now he becomes a grown man,
and he has a position of authority, he's
a minister, and these same brothers come back,
and they meet him, and he has the
upper hand over them.
When you have the upper hand, you could
easily take your revenge now.
Just like the Prophet ﷺ, he could have
taken revenge on that day, but he didn't.
Right?
Yusuf ﷺ forgave them.
He forgave them.
لَا تَثْرِيبَ عَلَيْكُمُ الْيَوْمُ يَغْفِرُ اللَّهُ لَكُمْ He
said, there's no blame on you today.
May Allah forgive you.
Did that lower Yusuf ﷺ in the eyes
of the people, or Muhammad ﷺ on the
day of the conquest of Mecca?
It didn't lower them, it only elevated them.
People then looked up to them.
You know, this is a real man, someone
who forgives.
And then number three, وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ
إِلَّا رَفَعَهُ اللَّهُ That no one humbles himself
for Allah, except that Allah raises him.
No one humbles himself for Allah, except that
Allah raises him.
Again, humbleness, humility.
To be humble with Allah and also with
the people.
Not to be arrogant.
Not to think that you're somebody and everyone
else are nothing.
But rather to show تواضع, humbleness.
If you do that, if you show humbleness,
it doesn't mean that you are lowering yourself,
humiliating yourself, degrading yourself, and people are now
going to look at you as being somebody
low.
No.
When you humble yourself before Allah and before
the people, then you actually rise in the
eyes of Allah and in the eyes of
the people.
But notice here, the Shaykh mentions this.
Notice how the Prophet ﷺ says here, وَمَا
تَوَاضَعَ أَحَدٌ لِلَّهِ That no one humbles himself
for Allah, meaning for the sake of Allah.
Meaning that we should do it for the
sake of Allah, not for any other reason.
Not for the sake of gaining the praise
of the people.
I'm going to humble myself to look humble
so that people call me someone humble and
they start praising me.
No, you're doing it for the sake of
Allah.
لِلَّهِ And so when you do it for
the sake of Allah, then Allah ﷻ elevates
you.
As Allah ﷻ elevated, the people of knowledge.
يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ
دَرَجَاتً Allah raises, elevates, those who believe among
you as well as the people of knowledge
by a lot of degrees.
Allah raises them by several degrees.
Finally, we'll take one last hadith.
And this is extravagant.
So the brother is asking about being extravagant
and open-handed.
What is the definition of, you know, spending
too much basically.
Because one of the qualities that Allah mentions
in the Quran of Ibadur Rahman, the servants
of Ar-Rahman, is that, you know, when
they spend, they don't withhold, they're not greedy
and stingy, nor are they extravagant.
وَلَمْ يُسْرِفُوا So what is the definition of
being extravagant?
Basically, this differs from person to person.
So the scholars say that, you know, a
rich person, what is considered Isra for him
is different than a poor person.
Right?
So it differs.
And basically, what it comes down to is
the norm.
Right?
For example, what you spend, or let's say,
you know, the norms of the society.
So what we may spend here, let's say
in North America, certain things that we spend
on, a person back home would see that
as being Israf.
Right?
But it's not.
Right?
So it differs from person to person, as
well as from society to society.
Right?
So basically, this is one of the things
that goes back to what is known as
the Urf and the customs of the people.
Allahu A'lam.
For example, forgiving goes to our Ka'bah.
Yeah.
So what's the rule on the point?
Should we still forgive them and draw the
line on the friendship?
Yeah, so when it comes to forgiving, pardoning,
what is meant by that is where you
see that there is actually a greater benefit
in pardoning and forgiving.
And we're pardoning and forgiving when you have
the upper hand.
As we saw in the story of the
Prophet ﷺ and Yusuf ﷺ.
So when they had the ability to take
revenge, they forgave.
That's different than, for example, you know, you're
still subjugated by these people, and you're saying,
I forgive you.
You don't have the ability to take revenge,
and you're saying, I forgive you.
No, you don't forgive in that instance.
But rather when you have the upper hand.
And also, who to forgive and who to
pardon.
So obviously, you know, the same thing.
With regards to the kuffar, the Prophet ﷺ
forgave them on the day of the conquest
of Mecca while they were still kuffar.
And some of them remained kuffar for some
time.
And then later they became Muslim.
So the same thing, if you have the
upper hand, and you have non-Muslims who
did something bad to you, you have to
look, you know, do I have the upper
hand or not?
And then you need to look at, you
know, if I forgive, will something good come
out of that?
So the Prophet ﷺ, when he forgave these
people on that day, he was looking ahead.
He was looking at their Islam.
He was looking at the interest of having
these people becoming Muslim by him forgiving them.
And that's exactly what happened.
Some of them, until that day, they said
that he was the most hated individual to
us.
But then because he forgave us.
And then after that, he was giving them
from the spoils of the war.
He said, one of them, he said, the
Prophet ﷺ kept on giving me, and this
hadith is in Sahih Muslim, he says, until,
so before he was the most hated individual
to me, but he kept on giving me,
and giving me until he became the most
beloved person to me.
Right?
So you have to take into consideration what
is known as the masaleh and the mafasid.
What are the benefits versus the harms.
So if you think there's a benefit in
forgiving, then you should forgive.
If you think that they'll take advantage of
it, they won't care, then no.
It depends.
Alright, we move on to that last hadith.
And this is also narrated by Abu Hurairah
r.a. And also it is found in
Bukhari and Muslim.
And this hadith we all, I'm sure, have
heard.
We hear it every Ramadan.
And so it's related to the virtues of
fasting.
But the Prophet ﷺ starts off by talking
about deeds in general.
So Abu Hurairah r.a. says, قَالَ قَالَ
رَسُولَ اللَّهِ ﷺ كُلُّ عَمَلِ بْنِ آدَمَ يُضَاعَفْ
الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا إِلَىٰ سَبْعِمِيئَةِ ضِعْفٍ It's a
long hadith, so we'll take it in parts.
The Prophet ﷺ says, every deed, every act
of the son of Adam, every human being,
is multiplied.
Every good deed you do, it is multiplied.
One good deed, one hasanah, you get ten.
The reward is ten.
From ten up to seven hundred.
The Prophet ﷺ says here, from ten up
to seven hundred.
And that is based on ayat of the
Qur'an.
Allah ﷻ says, that الْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا That
one hasanah is equal to ten.
As for seven hundred, where is that mentioned?
Yes, in Surah Al-Baqarah, the reward of
sadaqah.
That Allah ﷻ, He compares it to a
grain that you grow, that has seven leaves
that come out.
And each of these leaves or stalks has
a hundred seeds.
So that becomes seven hundred.
So the Prophet ﷺ says, every good deed
we do, it is from ten to seven
hundred.
And then he says, قَالَ اللَّهُ تَعَالَى إِلَّا
الصَّوْمِ فَإِنَّهُ لِي وَأَنَا أَجْزِي بِهِ He says,
Allah ﷻ says, except for fasting, it was
done for me, so I will reward him
for it.
It was done exclusively for me, so I
will reward him for it.
What does that mean?
All of our deeds, we do them for
Allah.
And all of our deeds, Allah will reward
us.
So what does this mean?
What this means is, that fasting is one
of those deeds that it's difficult to do
it for other than the sake of Allah.
Whereas almost all other good deeds, it's easy
to fall into what is known as riyal,
which is showing off your good deeds.
But it's difficult with regards to fasting, because
you could tell people you're fasting, you could
show them you're fasting, you could stay away
from food and drink, they offer you food,
you say I'm fasting, you could show it
off.
But then when there's no one around, you
could easily eat and drink.
Right?
But why don't you eat and drink?
Because you're doing it for Allah.
You're doing it exclusively for Allah.
So fasting is one of those things, it's
difficult to do it for other than Allah.
So that's why Allah subhanahu wa ta'ala
says, accept fasting.
Meaning, every good deed besides fasting, the reward
is from 10 to 700.
Except for fasting.
What does that mean?
It means a reward is something so great,
that we don't even know what it is.
It's more than just 10 or 700.
It's reward is great.
It is so great that it wasn't mentioned.
Just like with regards to as-sabr.
Allah subhanahu wa ta'ala says, إِنَّمَا يُوَفَّى
الصَّابِرُونَ أَجْرَهُمْ بِغَيْرِ حِسَابٍ The people of patience,
Allah will reward them without any equivalent reward.
It's not, you know, this is your good
deed, this is what you get in numbers.
No.
We don't even know what the reward for
that will be.
It's so great.
Likewise with regards to fasting.
And then the Prophet ﷺ explains, why is
the reward so great for fasting.
يَدَعُ شَهْوَتَهُ وَطَعَامَهُ مِنْ أَجْلِ Now obviously, this
is Allah speaking here, until the end of
the hadith.
And any hadith in which Allah subhanahu wa
ta'ala is speaking, this is called a
hadith Qudsi.
A hadith Qudsi.
So Allah azzawajal says, He abandons, He leaves
His shahwa, His lustful desires, and His food
for my sake.
Okay.
So again we understand the reasoning here.
He abandons food and His desires for the
sake of Allah.
Right.
Not for anyone else.
And then He says, لِلصَّائِمِ فَرْحَتَانَ فَرْحَةٌ عِنْدَ
فِطْرِهِ وَفَرْحَةٌ عِنْدَ لِقَاءِ رَبِّهِ The fasting person
has two joyous moments.
The fasting person is going to be happy
twice.
The first time when he breaks his fast.
So after a long day of fasting, now
it's time to break your fast.
You know, you're happy.
You're feeling content and in a state of
joy.
And the second time, when you meet your
Lord.
When you meet Allah.
When you meet Allah subhanahu wa ta'ala.
Now what's the relation between the two?
Basically, the fasting person, he stayed away from
what was otherwise halal for him.
In fact, the essentials of life.
Food and drink.
Essentials of life.
You abstained from it, right?
For the sake of Allah.
And it wasn't easy to do that.
It wasn't easy to do that.
Especially if your fasting is a voluntary fast.
If it's Ramadan, it's different.
It's easier in the sense that, you know,
everyone's fasting.
And, you know, this is a pillar of
Islam.
I have to do it, right?
But voluntarily fasting, a sunnah fast, it's not
easy.
Because no one made it compulsory upon you.
Right?
You did it out of your own free
will.
And it required patience.
It was tough.
But you strove hard, as we spoke earlier
about, you know, the importance of striving hard
and patience.
You strove hard throughout the day.
You know, you could have broken your fast,
a voluntary fast.
You could break it in the middle.
But you didn't.
You kept on going.
Right?
Through that hardship, you struggled.
And then you made it to the end.
Obviously, you're gonna be happy that I made
it.
Alhamdulillah, I made it.
I did it.
Likewise, when you meet Allah.
Why is a fasting person, why did the
Prophet ﷺ say this?
Two joyous occasions.
One, when he breaks his fast.
And one, when he meets Allah.
Because when you meet Allah, the same thing.
You went through a life of struggling.
Of staying away from indulging in haram.
It required patience.
It was difficult.
It was a struggle.
But you kept on going, you kept on
going.
Until now, you meet Allah.
Obviously, you're gonna be happy.
Right?
And then, he says, وَلَا خَلُوفُ فَمِي الصَّائِمِ
أَطْيَبُ عِنْدَ اللَّهِ مِنْ رِيحِ الْمِسْكِ He says
that, the smell that comes out from the
fasting person's mouth is more beloved to Allah
than the smell of perfume and mist.
Because when you fast, obviously, on an empty
stomach, there is the smell that's gonna come
out from your mouth.
And what we learn from this hadith, this
part of the hadith, is that the standard
by which we look at things as being
either good and clean, or evil and filthy,
the standard is by what Allah has told
us.
So any act of ibadah, that is gonna
result in something that people perceive as being
nasty or filthy, it is actually beloved to
Allah.
Why?
Because it resulted from ibadah.
It was as a result of ibadah.
So you shouldn't think, I'm not gonna fast
because of that smell that comes out from
my mouth.
Right?
You shouldn't think along those lines.
But instead, you should think that because it's
happening because I'm worshipping Allah, then it's something
beloved to Allah.
Right?
And then, he says, وَالصَّوْمُ جُنَّةٌ And fasting
is a protection.
Fasting is a protection.
It's a protection against two things.
Protection against sins, and protection from the punishment
of Allah.
And that we learn from what Allah tells
us about fasting in the Qur'an.
What is the objective of fasting?
لَعَلَّكُمْ تَتَّقُونَ Allah prescribed fasting upon us, so
that we achieve taqwa.
And taqwa basically means putting a barrier between
yourself and the punishment of Allah.
So here, the Prophet ﷺ tells us that
fasting is a protection.
It's a protection.
Because when you're fasting, you're more conscious of
Allah.
So you're gonna stay away from sins.
And also, when you fast, you don't have
that energy to commit certain sins.
Because now your body is weak.
And that's why the Prophet ﷺ encouraged the
young men to fast.
He said, whoever among you, he was addressing
the shabab, يَا مَعْشَرَ الشَّبَّابِ مَنْ إِسْتَطَعَ مِنْكُمُ
الْبَاءَ فَلْيَتَزَوَّجُ Whoever among you is able to
fast, whoever among you is able to get
married, let him get married.
But whoever is not able to, then let
him fast.
And then he explained the reason for that.
What did he say?
Because, because it helps in guarding the private
part, and helps in lowering the gaze.
Right?
So that helps in staying away from certain
sins.
Fasting.
Ability.
And ability is something very comprehensive.
It includes financially being able to.
But it's not limited to just financially being
able to.
No, look for someone else.
Like the man, he doesn't have the financial
ability.
No, then, no.
If you don't have the financial ability, and
you find someone who says, okay, I'm willing,
even if you don't have the financial ability,
you have to look at your personal situation.
It may result in you doing zhul to
her.
If you're not able to financially provide for
her, then you'd be doing zhul to her.
Right?
So it depends.
It depends.
Unless you have someone to help you, that's
different.
If you're on your own and you say,
I'm going to get married even though I'm
not able to, then that's not right.
Okay, and then he says, وَإِذَا كَانَ يَوْمُ
صَوْمِ أَحَدِكُمْ فَلَا يَرْفَثْ وَلَا يَصْخَبْ فَإِن سَابَّهُ
أَحَدٌ أَوْ قَاتَلَهُ فَلْيَقُلْ إِن مُرُؤٌ صَائِمٌ The
Prophet ﷺ says, and when you are fasting,
on the day that you're fasting, do not
use vulgar language, insulting language, nor
fight and raise your voice.
Do not raise your voice.
Do not shout.
Do not argue by raising your voices.
And then he says, if someone insults you
or fights you, then you should say, I
am fasting.
You should say, I am fasting.
And so what we learn from this is
that there are certain things that make the
fast valid in the sight of Allah.
Staying away from certain things makes the fast
valid.
Staying away from food, drink, sexual relations, this
is what makes the fast valid.
If you do one of these things, your
fast is invalid.
It doesn't count.
But then there are certain things that we're
not supposed to do when we're fasting, but
it does not invalidate the fast.
And among these things is what the Prophet
ﷺ says here.
And that is not controlling our tongues and
all other haram things.
What that does to the fast, it does
not invalidate it, but it decreases and reduces
its reward.
It decreases and it reduces its reward.
As the Prophet ﷺ tells us in another
hadith, مَنْ لَمْ يَدَعْ قَوْلُ الزُّورِ وَالْعَمَلَ بِهِ
فَلَيْسَ لِلَّهِ حَاجَةٌ فِي أَنْ يَدَعَ طَعَامَهُ وَشَرَابَهُ
Whoever does not stay away from false speech
and acting by it, then Allah has no
need for him to leave his food and
his drink.
And so we have to strive to not
only stay away from what invalidates the fast,
but also anything that could negatively affect the
fast and the reward for it.
Coming back to the beginning of the hadith,
the reward for fasting is humongous.
It's not something we can calculate like we
may be able to do with other good
deeds from 10 to 700.
This is something that Allah Azza wa Jalla
has said that I will reward him for
it.
Meaning, the reward is so great that I
will reward him for it.
So we don't want to reduce that reward.
So there are certain things that if we
were to do when we're fasting, it reduces
the reward, such as using foul language and
fighting with people and arguing.
And so we shouldn't be doing that because
we're actually in the state of ibadah.
We're actually in the state of ibadah.
And so it's not appropriate to be behaving
in such a way.
Obviously, it's not appropriate for a Muslim to
behave in such a way in general, right?
But it becomes even more emphasized at certain
times and places, right?
Like when you're in ibadah, you know, like
when you're fasting, or when you're in the
masjid, or when you're in i'tikaf, or when
you are in a blessed place like Mecca,
or in the sacred months, or in Ramadan,
and so on and so forth.
So there are certain times when it becomes
even worse.
And Allah knows best.
We'll stop here inshaAllah ta'ala if there's
any questions.
Yes.
Any ibadah.
So the question was regarding the reward for
fasting when the days are shorter.
Yeah, so what is the reward when the
days are longer and when the days are
shorter?
Obviously, the reward is not the same, right?
The reward is greater.
And take this as a general rule.
Any good deed or act of ibadah that
requires more struggle and in which there's more
hardship involved, the reward increases.
The reward increases.
So fasting in the long days of the
summer is not the same as fasting in
the short days of the winter.
The reward is obviously greater where there's more
hardship and struggle and patience required.
And that goes across the board with all
good deeds.
With all good deeds.
For example, praying Nafl in the daytime is
not like praying a Nafl in the middle
of the night or in the last third
of the night when everyone is asleep.
And, you know, etc.
With regards to all good deeds.
Yeah, with sins as well.
So the more...
When it comes to sins, the same thing.
There are certain sins where you know, the
punishment for it varies in degrees.
It could be the same sin but depending
on the circumstances, it could be worse.
The Prophet ﷺ mentioned, for example, that an
elder man, like a senior old man, if
he commits zina, Allah will not speak to
him on the Day of Judgment nor purify
him.
Why?
Because there's no reason for it.
He doesn't have that temptation that a young
man has.
And so on and so forth.
You know, the same with committing sins in
certain places and times, etc.
Yeah, there's more reward for abandoning sins when
there's more struggle.
Any other questions?
And it's very practical.
The question is regarding the moon sighting.
So you're asking what is the correct...
Yeah, basically we look at you know, how
reasonable it is.
So if you are in the north, but
the timings are reasonable.
Like for example, let's say Edmonton.
It's very high in the north.
But you know, it's still reasonable to go
by the sunset and the sunrise in the
summer.
The day is very long.
So while we pray Maghrib at 9pm, they're
praying Maghrib at 10, 15 maybe.
But then still it's reasonable.
But if you go further north, like to
the North Pole, then here the scholars say
that they should go by the nearest reasonable
city.
Others say they should go by Mecca.
But the correct view is they should go
by the nearest reasonable city.
Like for example, Edmonton in this case.
And Allah knows best.
So we'll suffice with that.
JazakAllah khair.
Wa salamu alaikum warahmatullahi wabarakatuh.