Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 10-13
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AI: Transcript ©
We continue on
with the Hadith of Rasulullah, Ysalalahu Alaihi Wasallam,
in which we're going through this book by
Imam Abdulrahman Asaadi Rahimahullah
Ta'ala,
in which he compiled
some 99 ahadith of Rasulullah sallallahu alaihi sallam.
Those kinds of ahadith which are known as
jawami al karim.
Short,
concise
speech
but comprehensive
and very vast
and deep in their meanings.
And so we continue on, we move on
to hadith number 10.
This hadith
is found in Sahih Muslim.
It is a hadith of Abu Hurayrah
The Prophet says
here
that
whoever
calls
or invites
or teaches
something which is known as hudan,
guidance.
And the sheikh here explains
this term of hudah
or guidance to be.
Ala'almannafir
walhamalasal.
He says guidance here means
2 things, one of 2 things,
Either beneficial
knowledge or or a good deed.
Either beneficial knowledge or a righteous good deed.
The prophet says whoever calls to that,
he will get the reward,
equal reward
of those who follow him in doing that.
So whoever does
what
this person
invited to or taught,
whoever implements that,
then this person,
those rewards
that that person
is gaining are also going to this first
individual. The prophet sallallahu alaihi wasallam says without
without
any
decrease in the reward
of the person doing the action.
Without it's not it's not where
the rewards are being transferred
from one person to the other. No.
That's not how it works with Allah
But
rather
he keeps his reward
and the one who taught him,
he also
shares that reward
and he gets as the Prophet sallallahu alaihi
wasalam says here, without
any decrease in the reward of the doer.
The prophet salallahu alaihi wasalam did not end
there.
He went on to say, likewise,
someone who invites
to balala,
to a misguidance,
to an evil.
He will have the sin.
He'll have the equal amount of sin
as those who follow him in it.
So
anyone who follows you in doing something evil
that you either taught him
or invited him to do
directly or indirectly
and then he ends up sinning because of
that,
the sin
is shared with you
and so some of those sins end up
with you. The prophet says without
without
a decrease
in their sins. So they keep their sins.
It's not like the the sins are being
transferred over, they keep their sins and they'll
be held accountable before Allah.
But the one who taught them that, the
one who opened up that door for them,
the sins are also going to him.
And so
the Sheikh commenting on
this hadith,
he says this hadith and others
other similar
statements of the prophet sallallahu alaihi wa sallam
tell us about the importance
of a dawah,
giving dawah,
Teaching others
that which is good and beneficial for them.
And the reward of the dai,
the reward of the dai,
as the Prophet
told
Ali on the day of Khaybar,
he sent him
and he said, call him to Islam. Let
that be the first thing you do.
And then he said,
whoever accepts Islam through you,
it is better than
the best of red camels.
And in those days that was something very
valuable and precious.
So it's better than the dunya and everything
in it.
And this is one way of looking at
it.
This is one way of looking at it.
You guiding others,
everything that they do now,
your your the reward is going back to
you.
The reward is going back to you. So
imagine
not just guiding 1 person
but guiding
2 people or 10 people or a 100
people.
Let's say that's how many become Muslim through
you, through your hands.
Or let's say someone who was a Muslim,
he wasn't practicing, he starts practicing because of
you.
Every salah that he prays, the reward is
going back to you.
Every good deed that he does, the reward
is going back to you.
Imagine that.
And then he says, likewise the opposite.
The danger
of teaching people that which is wrong
and misguidance.
Whether it's related to ideas or beliefs which
are contrary to Islam
or innovations in the religion or
whether it be sins,
major or minor,
that you are teaching others
and they're picking up
and they're now following you in that.
You know, all those sins that they're committing,
it's going back to you.
And so this is something extremely dangerous.
I'm not used to these lessons, but are
we allowed to ask questions or not? We
usually have the questions at the end, but
if it's related No. That's right. Okay. It's
related, but I can't hear you. Okay. Sharawa.
So
From this we see
the importance of, you know, giving dawah and
teaching what is right
and the danger of, you know, the opposite
of that.
And this is not only in words but
also in our actions.
Also in our actions,
you know, people when they see us behaving
a certain way,
those
actions of ours, they
either have a good impression on people or
a bad impression. And that's why children, you
know, again,
you know, the same goes with parents.
Whatever you teach your kids, whatever you teach
your children,
you're gonna reap the reward of that as
long as they follow you in that.
And likewise, the opposite.
Right?
And so kids, they learn more from our
actions than they do from our words.
Right? They pick up very quickly from what
we do.
And so we need to be careful.
Right?
Where
we only teach them what is good, not
only through our words, but also
through our actions.
And so this is an example
of,
you know, one of those ahadith of the
prophet sallallahu alaihi wa sallam that is something
that we should try our best to
implement,
and,
one of those a hadith of the prophet
which are very vast in their meanings.
We move on to the next hadith,
and this is
the hadith of,
this is also Mutafa Qunari. It's
agreed upon found in Bukhari and Muslim.
And it is the hadith of Muawiyah radiAllahu
anhu kalaqara Surullahi Sallallahu Alaihi Wasallam.
The Prophet sallallahu alaihi wa sallam says,
whoever
Allah wants good for,
he gives him good understanding of the deen.
Whoever Allah wants good for them,
He gives him a good understanding
of the deen.
And so what this hadith
teaches us
is the virtue of 'raal,
of knowledge.
So this is one of the virtues of
seeking knowledge.
And when we say
knowledge, what we mean by that here specifically
is
knowledge of the deen.
Knowledge of the deen.
And wherever 'alm is mentioned in the Quran
or in the sunnah, knowledge,
it refers to knowledge of the deen.
And this is an example of that.
And so
knowledge of the deen or Allah gives him
good understanding of the deen and so the
word that's been used here is fiqh
and
fiqh
is more broader. It's broader than
what we think of fiqh today.
And so fiqh has become
a branch of
the Ulum.
It is one of the Ulum,
one of the sciences that a person studies.
Right? So you have tafsir, you have hadith,
you have aaqid and you have fiqh.
But
in the words of Allah and His Messenger,
fiqh has a broader understanding
and that understanding is the meaning of fiqh
Here is
understanding.
And that's why Allah
uses the term also in the Quran.
Which
They have
hearts with which they don't understand.
It comes from this word.
So when we say fiqh of the deen,
understanding of the deen, what we mean by
that is
everything
related to the deen of Islam.
Whether it's
how to worship Allah
or
how to understand the Quran,
tafsir of the Quran
or whether it be
what we believe,
our aqeedah
or
you know
hadith and the statements of the prophet
all of that
falls under this category.
All of that falls under this.
Whoever Allah wants good for, He gives him
good understanding
of the deen.
And as long as
Allah wants good for you,
then there's nothing else you would want in
this world.
As long as
you have a sign that Allah wants good
for you,
you should never exchange it for anything else.
So if Allah
has driven you and motivated you
to seek knowledge of the deen,
you should be happy and you should take
that as a sign that Allah is wanting
good for you.
Right?
And if your only concern in this life
is to seek the dunya,
then you need to beware
and take that as a sign that perhaps
Allah does not want good for me.
Right?
Because I have no interest for learning the
deen or having a good understanding
of the deen of Allah.
And that's why the Sheikh, he says in
his commentary here,
he says, We understand from this hadith
something
else.
And that is
that whoever turns away from the uloom of
Islam,
then that is a sign Allah did not
want any good for this person.
Allah does not want any good for this
person.
A person who has no interest and he
turns away
from learning the deen completely.
Right?
Then this person, it's a sign that Allah
doesn't want any good for him.
And that's because the Prophet sallallahu alaihi wa
sallam says in another hadith that
whoever treads this path of seeking knowledge,
then Allah will make the path to Jannah
easy for him.
Whoever treads the path,
Whoever treads a path
seeking knowledge,
again, we mean knowledge of the deen,
then
Allah will make the path to Jannah easy
for him.
And that falls in line with this hadith
as well.
Right?
It's a sign that Allah wants good for
you. And
Allah wanting good for you meaning what it
means is both in the dunya and in
the akhir.
It means both in the in the in
the dunya and in the akhirah.
And so it is through a good understanding
of the deen
that you're able to worship Allah upon knowledge.
It's through having a good understanding of the
deen
that you're able to
protect yourself
from
all kinds of
fitan that are out there.
All kinds of,
you know, trials and tribulations whether they are
related to your iman
and your beliefs
or
whether they're related related to the dunya and
its temptations.
You know how to navigate
in this life.
As opposed to someone who has no understanding
of the deen, he's lost and he's confused.
As Allah Subhanahu Wa Ta'ala describes
the people of Iman
that they have light from Allah Subhanahu Wa
Ta'ala.
Whereas the people who have no iman,
they are in
darknesses,
One darkness upon the other.
And these are the darknesses of confusion.
Look at most of the people out
there,
they're
lost
and they have no one to guide them,
and they look for the truth, but they
can't find it.
And so if Allah subhanahu wa ta'ala has
guided you to the truth,
then continue on this path
and learn more about the deen and get
a good understanding
of the deen of Allah. How to do
that?
By basically adopting
a proper methodology of seeking knowledge.
Because unfortunately, there are people out there who
they try to learn
but,
you know,
they don't have a systematic way of learning
the dib.
They read this book, they read that book,
you know, they listen to this this lecture
or that lecture haphazardly, randomly,
right?
But that's not the way you're gonna build
yourself. Just like we would study anything else.
Right? There's a structure.
There's a curriculum to follow.
Likewise with this deed.
If you want to get a good understanding,
a good grasp of the deen of Allah,
then there's a way of doing it. And
that is the way that our scholars have
taught us.
Starting with the basics,
building a strong foundation,
and then building upwards from there.
We move on after that to the next
hadith, and this is the
hadith of Abu Huraira radiAllahu an
found in Sahih Muslim.
The prophet sallallahu alaihi wa sallam says,
and we'll break this hadith up into parts
because there
are several parts of this hadith
and each part is related to the next.
But each part is deep in its own,
in its own,
you know, merit.
The Prophet sallallahu alaihi wa sallam says
the
strong believer,
the strong mumin
is better
and more beloved to Allah than the weak
believer.
But there is good in both.
Now this is a hadith that some of
us may have heard in the past as
well.
And
unfortunately
there are people who have used this hadith
without properly understanding it.
And so they many times reference this hadith
to mean
that
the strong believer is the one who is
physically strong
and the weak believer is the one who's
physically weak.
But this is not the meaning of the
hadith.
This is not the meaning of the hadith
because the Prophet sallallahu alaihi wa sallam did
not say Muslim,
Didn't say just, you know, a strong Muslim
is weak is stronger than a weak Muslim.
He used specifically the word Mu'min
which is a person of iman.
So what this hadith means is that the
stronger
Mu'min,
the one with stronger Iman
is better and more beloved to Allah than
the one with
a weaker Iman.
And
this tells us something about iman
And that is
that iman is not something where everyone has
the same amount of iman.
It's not as some of the misguided sects
of the past have claimed,
where they said that everyone, all the Muslims
are at the same level of Iman. There's
no such thing as
higher Iman and lower Iman, strong Iman and
weak Iman.
They treated all the Muslims as the same.
And they said, my iman and your iman
is like the iman of Jibreel
or Abu Bakr and Umar for example.
And so this hadith and other hadith like
it refutes that idea.
But rather Iman is something
yaziduwayanqos.
It increases and decreases.
It goes up then it goes down.
And you have some people who their iman
is higher than others
and this is a reality.
It goes up, iman goes up with obedience
to Allah and his messenger.
And it goes down
with disobedience to Allah and his messenger.
It's a simple formula.
Imaan goes up with good deeds and it
goes down with bad deeds.
And
iman
is something that includes
not just your belief in your heart,
but also
whatever you say with your tongue
and also your actions.
So actions are part of iman.
Actions are a part of iman.
So for example, someone who doesn't pray
or he prays now and now and then,
then that's going to affect his iman
negatively.
Because salah
is an action
but it is from iman.
And here the prophet sallallahu alaihi wa sallam,
he doesn't just say that the stronger believer
is better and more beloved to Allah than
the weaker believer, but
then he says wafikulin
khair.
There
is good in both. And here as the
Sheikh comments, he says
that this is
so that
the one with the weaker iman doesn't feel
rejected.
As long as you have iman and that's
something
good.
Right?
As long as you do have iman even
if it is low,
then there's good in you.
Basically that's what the prophet wasalam is trying
to say
because we share in that iman.
Right? We share in that iman
something that the kafir does not share with
us.
And so there's no good with the kafir.
Right?
But a believer, even if his iman is
low and weak, there's good in him.
Right? There is still good in him.
And here the prophet sallallahu alaihi wa sallam,
when he says that the stronger believer
is more beloved to Allah than the weaker
believer, that tells us something else,
that there are certain people who are more
beloved to Allah than others,
as opposed to what you hear nowadays people
saying,
oh, you know,
there's no such thing as Allah loving certain
people,
exclusively,
and not loving others, but rather Allah loves
everyone.
Right? This is what you hear nowadays. Allah
loves everyone.
But when we look at the Quran, what
do we see?
That Allah says He loves certain people with
certain traits
Right? Certain people with certain traits
and this is another example of it, this
hadith.
Then the prophet sallallahu alaihi wa sallam
says,
Ihrsalamayin
thawq
strive hard
for that which is beneficial
for you.
Strive hard,
aim high,
aspire
for that which is
beneficial for you.
And what this means is beneficial for you,
for your dunya and your akhir.
And so there are many things out there
in this world that you could do.
What you should aspire for and work hard
for
is that which will benefit you in your
dunya and your akhirah.
And the prophet salallahu alaihi wa sallam says
here, Ihris,
be keen,
be diligent,
Have an interest
for that which benefits you.
As opposed to people who sleep all day
and they're lazy and they don't have any
interest for doing anything.
Not for their dunya nor their deen,
not for their duniya nor their akhirah.
And so this hadith, a statement like this
should wake up such people,
That this is not how the believer
is supposed to be like
but rather we're supposed to aspire,
we're supposed to aim high.
But notice what the prophet says here, Mayanfarq.
Don't just have aspirations for anything,
right?
But rather look for what benefits you.
And so if you wanna study something, don't
just look for anything that you want to
study that's fun or
entertaining
or
you know,
that is appealing to you but ask yourself
what is the benefit that I'm gonna achieve
out of that?
What is the ultimate benefit gonna be in
that?
It could be that this thing is gonna
harm me in the future or in my
akhir.
Right?
And so as the Sheikh mentions here,
the prophet says,
work hard, be diligent and be keen
for that which benefits you.
This benefit is both
with respect to our dunya
as well as our akhir.
And then he says,
Seek the help of Allah
and do not give up
or
don't
feel like I'm unable to do
Again,
very golden piece of advice here.
As you are striving
to do that which benefits you,
Again, whether it's related to your dunya or
your deen.
Strive hard, yes,
but remember
that
your only success is going to be
through the help of Allah.
Your only success is gonna be through the
help of Allah.
Don't think that you're going to achieve this
on your own, through your own efforts,
through your own intelligence,
through your own hard work.
No. As we say every single day in
our salah,
You alone do we worship, and You alone
You alone do we seek help from.
And so as we're working hard, don't forget
to rely upon Allah
to seek the help of Allah
and make dua.
And that's why even Rasulullah Sallallahu Alaihi Wasallam
being who he was,
being aided by Allah,
he still did not give up in seeking
the help of Allah
in every single battle.
For example,
he would go out with the companions.
He would
take all the means available
for him on the ground.
The material means of weapons,
of training,
you know, finding the the the the most
strategic place on the battlefield and camping there,
etcetera.
But in the end, he would turn to
Allah.
In the end, he would turn to Allah.
Such as in the Battle of Badr, the
very first battle.
The prophet started making long dua.
This was after he was completely prepared and
ready to fight the enemy.
He started making a long dua
and he was so immersed in that dua.
And one of the things he said in
his dua is, oh Allah,
if we are defeated on this day,
you will not be worshiped after this day.
It's not that he didn't believe
that Allah would abandon him
or that he didn't have trust in Allah,
But he was teaching the Ummah something,
that we should never rely on our own
efforts.
Yes.
Put in your own efforts, work hard,
take the material the the means that are
available to us, but then after that
put your trust in Allah and turn to
Allah in dua.
Right. The prophet was so immersed in that
dua that his cloak fell off from his
shoulders.
Then Abu Bakr radiallahu an, he came
and he said to the prophet, enough.
Enough.
Allah will not abandon you.
And then the prophet says, what I'll tell
you is
do not give up and this is the
key to success.
Again,
whether it's related to your dunya or your
akhirah,
We have to keep the ball moving
and we cannot give up.
Right?
Even if it becomes difficult.
Even if it becomes difficult.
Continue to work hard and continue to seek
the help of Allah.
Then after that,
if you suffer diffusions,
if you suffer a setback,
Right? The prophet says,
He says, then if something befalls you,
if something happens,
something you didn't expect,
you suffered a loss,
things didn't work out the way you were
anticipating,
You tried your best,
you even made dua to Allah, but things
just didn't go well.
Here the prophet
says, do not say
do not say if.
Don't say if I had done such and
such,
in such and such way,
then
such and such would have happened.
Don't say this.
The prophet says
because
The prophet goes on to say, he says,
instead what you should say, walakin
Say Allah decreed
this to happen.
Allah decreed for this to happen
and he did what he willed.
Allah decreed it.
It was a plan of Allah. And
whatever Allah decrees, it's based on His will,
His Mashiya.
Right?
And Allah does as He wills.
For indeed saying if
opens up the door
for shaitan.
Saying if it opens up the door for
Shaytan. Why?
How does that open up the door of
Shaytan?
By saying if only I had done things
like this, it would have been different. The
result would have been different.
How does that open up the door of
Shaytan?
Mhmm.
Exactly. You're objecting
to the Qadr of Allah.
You are objecting
to the Qadr of Allah.
And if you think about it,
who said
that if I had done things differently,
the result would have been different?
Who said if I had done things like
such and such?
That this mishap would have been avoided?
Here you you're basically,
claiming something
from the that
you have no knowledge of.
And that's why our scholars say
that the knowledge of Allah, which is part
of his Qadr
is the past,
the present and the future.
Allah has knowledge of everything.
And Allah also has knowledge of
Allah also has knowledge
of that which will never happen
because it was a Qadr of Allah, it
will never happen.
But if it was to happen,
how it would happen? Only Allah knows that.
So who are you to say that if
I had done things differently,
the result would have been
in my favor?
Right? Who are you to say that?
Maybe things would have been worse.
Right?
So this is how it opens up the
door for Shaytan.
This is how it opens up
the door for Shaytan.
And so
if we suffer any setback in life,
if we suffer any
mishap, any calamity,
even if it be as a result of
our own hands,
what we did,
right?
We shouldn't sit there
and just you know fall into grief and
say, you know, what did I do? And
if only I had
done things differently,
I would have been able to avoid this.
No. Instead,
instead
understand that this was a Qadr of Allah
and this doesn't mean that we Muslims, we
don't learn from our mistakes. No, of course.
I did something
that I shouldn't have done. It resulted in,
you know, whatever.
But I'm gonna learn from this. In the
future, this won't happen. Right?
But the point here is
to not open up that door of shaitan.
Instead
to reaffirm your belief in Qadr. Qadr
as we know is one of the pillars
of iman
that a Muslim has to believe in.
It is one of the 6 pillars of
iman.
To believe in Qadr, the good and the
bad of it.
And what that means is to believe that
Allah
decreed everything.
He set this world to run and function
until the last day
in a certain way, and that includes us
and what happens to us.
Every detail of it.
And Allah wrote all of that down.
50 1000 years before he created the heavens
and the earth.
And we have to believe in that.
We move on after that to
the next hadith
And this is the hadith of
Abu Musa Al Ashari
And this hadith is found in Bukhari a
Muslim.
It's Mutafakun Ali agreed upon.
Abu Musa Al Ashari,
by the way, he was
one of those companions who came
to embrace Islam
very later on,
in the 7th year of the hijrah.
Around the same time that Abu Huraira radiAllahu
anha had embraced Islam.
And even though these two companions are 1
are are among those who narrated the most
ahadith,
they only lived with the prophet for 3
years.
But that shows you how close they were
to the Prophet
and so they stayed with the Prophet
and their only concern was to memorize whatever
they could from the Prophet
And so Abu Musa Al Ashari radiAllahu anhu
says,
He says that the Prophet sallallahu alaihi wa
sallam said
that the believer,
the mumin,
to his fellow believer is like
a structure,
like a building,
where in each
part
supports the other.
Each part of the building supports the other.
And then what did he do? So this
is what he said.
And then Abu Musa Al Ashari says,
He basically put his fingers together like this
to show how
strongly they support one another.
And so what the Prophet sallallahu alaihi wasallam
was telling us here
is that one of the characteristics of the
people of Iman
is their mutual love for one another
and care for one another
and concern for one another.
Their only the only reason for that
is
that iman
that they share with one another.
They love for their fellow Muslim what they
love for themselves.
They would hate for their fellow Muslims
what they would hate for themselves.
Why?
Is it because they're from the same race,
from the same ethnic background, from the same
country, because they speak the same language.
No, none of that.
Only because
they are people of iman.
Only because they share iman with us.
They are our fellow believers.
And so their concern for them and how
much they're gonna support them
is more
than how they would support
even their own blood brothers
if they don't share that iman with them.
So a Muslim
who may be
in another part of the world who they
don't even know,
is closer to them
and more beloved to them
than
if they happen to have a brother or
an uncle who is a kafir.
That is what this hadith teaches us. And
so it teaches us a lesson in what
is known as Al Wala Wal Barah.
Where a Muslim,
he has loyalty.
His loyalty is to Allah, his Messenger, and
his fellow believers,
and the Ummah at large.
And
he disassociates
himself,
so this is called Al Walla.
And Al Bara'ah is to disassociate yourself from
Kufr,
and the people of Kufr,
and Sheikh,
and the people of shirk.
And
it is a hadith like this
that we really need to remind ourselves in
times like this.
When you have some Muslims out there, unfortunately,
who
are more heartbroken
if a non Muslim,
you know, happens to have a tragedy in
his life
locally,
but he has no concern
for,
you know, his brothers and sisters who are
suffering the way they are
in other parts of the world like Palestine
today.
He doesn't care.
It doesn't concern him.
But if something happens to his non muslim
neighbor for example,
he'll be heartbroken and he'll go out of
his way to help him out.
Right? This shows you a lack of
And this is completely opposite from what we
see from the life of the prophet sallallahu
alaihi wa sallam
and his companions.
The prophet sallallahu alaihi wa sallam made it
a point
to build the brotherhood of the Muslims
and this Umnah.
This hadith is only one of many.
Right? This hadith is only one example of
many.
Otherwise, look at how when the prophet came
from Mecca
to Madinah,
one of the very first things he did
was
to build a brotherhood between the Muhajirun
and the Ansar
by partner
partnering
1 Muhadjil with 1 Ansari,
making them brothers
to the point where they would even inherit
from one another.
And then how these same companions
who left Mecca,
when they faced off against
their people for the first time in the
battle of Badr.
You had fathers
who had no problem killing their sons,
and sons
who had no problem killing their fathers, and
brothers
who had no problem killing their brothers.
Why? Because
they were on the wrong side.
Where you had Sahaba
who had no problem
fighting
their own relatives,
Right?
It was because of this Alwarah wal Baratah
that they had.
And so this is one of the concepts
that we need to
revive in this ummah
in order to bring ourselves back on track.
Another similar hadith to this one
is where the prophet salallahu alaihi wa sallam
says
that the believers in their mutual love for
one another,
mutual compassion for one another
are like one body.
If one
part of the body
suffers pain
or has fever
or or one part of the body it
is suffering, then the rest of the body
responds.
The rest of the body responds.
And so if your body, if one part
of the body is, you know, feeling pain,
you can't sleep at night
even though that's only one part of your
body.
But you know, your entire body cannot sleep.
It's restless.
Likewise, this Ummah.
Likewise, this Ummah.
The The prophet, the prophet, the prophet, the
prophet, the prophet, the prophet, the prophet, the
prophet, the prophet, the the prophet compared it
to a structure
and he said
each part of the structure holds it together.
Right? If you have a building,
the roof cannot be put up unless you
have walls up.
And even a wall cannot stand unless it
has a foundation.
Unless each brick is in its proper place.
And then windows cannot be made unless
there are solid walls.
And then the next floor cannot be made
unless the bottom floor is strong.
And so on and so forth.
Each part
supports the other.
Likewise this Umma, each part needs to support
the other
and each in its own capacity,
each in its own way. And so we
all have a responsibility.
We all have a responsibility
to support one another
But that doesn't mean that we all have
to support one another in the same way.
Right?
For those who have wealth, they're gonna support
with their wealth.
For those who don't have wealth but they
have knowledge, then they're gonna support with their
knowledge.
Whether it be knowledge of the deen or
knowledge of the dunya.
For those who don't have that but they
have physical strength, they're gonna use that physical
strength.
And so on and so forth.
Each one supporting
with what he has.
And so this is what we learned from
this hadith,
and this is hadith number
13.
And with that, we will conclude for today,
Insha'Allah.
And next week, we'll move on to
hadith number 14.
So if there are any questions, then,
we can take those now.
My
question is, I'm trying to reconcile,
this concept with the verse from the Quran
that
So the question is, going back to the
first hadith that we covered tonight.
The first hadith that we covered was,
where the prophet
says, whoever
invites to an evil
or teaches someone something evil,
whatever that person does, if he commits that
evil,
the person who taught him is gonna
share,
the sins of that person.
So how do we reconcile this with the
ayah in the Quran? Where Allah says, walataziruaziratul
wizra'oohra'
That no sin, no no,
individual
will be
held accountable for the sins of others.
So the way we understand this ayah
is
where
someone else commits a sin and you
are not the one who taught them that.
You have nothing to do with their sins,
you know. Their whatever they did was their
affair,
Right?
You're not accountable for that.
An example of this,
because this ayah is mentioned
in context
it's actually mentioned more than once in the
Quran
and
it's mentioned in the context of
or what what what the scholars use it
to refute is the Christian concept of original
sin.
So the Christians they say that we
have on our shoulders the sin of our
father
alaihi salam.
But Allah subhanahu wa ta'ala says
Allah negates this idea here.
Allah will not hold us accountable for that
sin that Adam alaihis salam committed.
Right? Because that's something he did and we
have nothing to do with it.
But the Christians, that's exactly what they say.
That that sin is transferred over to his
children until the day of judgment.
Right?
Likewise, another example of this ayah,
applying this ayah,
is a zina and a child that is
born
out of zina.
The child
is sinless.
If the child grows up feeling guilty, he
has no reason to feel guilty.
Right?
That is something that he does not bear
the sin of.
As for this hadith,
here we're talking about someone who is
actually
guilty,
right?
By teaching you something evil
and you now doing that.
You this person directed
you to commit evil and you're now doing
it,
he can't wash his hands off that and
say, why am I being held accountable?
No. Why did you teach us? But he
didn't force.
He didn't force
but he opened the door for you.
He taught you something.
Right? Just like Iblis,
Iblis doesn't force us.
He suggest to us, he whispers to us,
right?
But you know Allah will punish him,
right? Likewise,
Shaitan has his
his troops from the jinn and from human
beings.
Right?
These people, the shayateen
of human beings,
they're constantly,
working hard
to,
you know,
you know, they're constantly teaching people
evil
through social media,
through all all these various
means.
They can't say, oh we didn't enforce the
people, so why are we held accountable?
Right?
Wallahu Wa'ala. But here we can see the
difference between the two.
While you were answering, I just
thought of something that Mhmm. The first parameter
was there, it means they're all dry. It
doesn't mean that
these 2
in the hadith,
the person who invites and the person who
commits,
it doesn't say that one or the other
would would be
would be penalized.
So the verse,
what it says is that
one wouldn't be penalized for the other, but
one of them
Mhmm.
Yeah. We could look at it from the
that's
Yeah.
There is that way of looking at it
as well.
But nonetheless,
there is that,
difference between the 2
where,
you know, the ayah
is talking about
where the the person, he is completely innocent.
Right?
And there's no reason to put the sin
on him.
The directions to go to, like, a huddle
place in a club or a bar.
So in that case, I believe we shouldn't
have told them because that'll also be a
sit on that. Like, example, what happened would
be when someone asked me directions to church
for you to like a huddle and parade.
So I have to tell them I'm
Yeah.
Yeah. If you know if you know,
that someone he is
he is heading somewhere
that you know, he and you know why
he's going there.
He's going to a club, he's going to
a bar, and he asks you for directions,
then you you should not, you know, direct
him
and this falls in line with what Allah
subhanahu wa ta'ala says.
Assist one another, participate and help one another,
cooperate with one another
upon righteousness
and taqwa.
And
do not cooperate
with one another
in
sins. Yeah.
Something that
would lead to sin and someone else followed
you and actually committed the sin,
would that count as What kind of circumstance?
Like, let's say you had to enter, like,
some
No.
No.
This this comes back to the hadith, of
Innam al-'aalu biniyat.
Deeds are judged based on their intentions,
and you'll get what you intend.
So your intention here was not
to,
you know,
direct someone to commit evil. That was not
your intention. Someone follows you,
there's no sin in that because you did
not you were not actively
calling them to that. Because the hadith specifically
says, madaa
Whoever calls to,
invites to.
Right? So there's
You know, you can tell from the hadith
it's actively promoting something.
Actively promoting
something whether good or bad,
is what leads to either the reward or,
the sins. But if something is unintentional,
we're not, held accountable for that.
Yeah. The question was, if,
you,
you know, if anonymous and accepts the stand
through you,
every good deed that he does,
yes.
Every good deed that he does, you will
get the reward for that
without his
rewards decreasing and or diminishing,
in the very least.
And that's exactly what the hadith,
means.
Any other questions?
The question is,
if someone,
invites
or calls to evil,
We mentioned the hadith is clear.
He gets the sins of all those people
who follow him, but now let's say he
sincerely repents to Allah
for that.
Will he still bear those sins
on the day of judgment?
The answer is, as the prophet
said,
the one who sincerely repents to Allah, it's
as if he never committed that sin.
And so there is no sin
too great for Allah not to forgive.
And that's why even shirk
and Kufr,
which Allah will not forgive in the akhira,
Allah forgives in the dunya.
There is no greater sin than shirk.
And there are people,
for example, priests
and preachers who their whole life, they were
misguided people. They accepted Islam.
All those people who follow them doesn't mean
they're
they still have those sins. No.
Islam erases everything
that the person did before.
And you have even, you know, from the
among the companions,
Look at Abu Sufyan,
the leader of the mushrikoon.
Look at Khalid ibn Walid
and what he did to the Muslims on
the day of Uhud.
Right? Is he gonna be accountable for that?
No.
Because Allah
accepts his Tawbah.
So obviously someone who sincerely repents,
that doesn't apply to them, Wallahu An'alam.
Any other questions?
Okay. Then we'll stop here for today.