Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 1418
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Miss Miller, your Rahman, your Rahim. Alhamdulillah, your
abilities.
Melania, Allah AJ, marine,
well, Allah Ali, he also be he woman to he either your mid Dean,
Allah Ali naman fauna, when Fernan was eating a
we
continue on with our halakah
on Mondays, in which we're going through the hadith of Rasulullah
sallam,
collected by Rahman a Saadi,
in which he has compiled the Hadith, which are known as Joab al
khalim, short, concise but comprehensive in their meanings.
And so we move on to Hadith number 14.
This is the hadith of Abu Musa al Ashari, Radi Allahu, anh, and it's
mutavana Ali, it's agreed upon, found in Bukhari and Muslim,
he says. And then Abu Asmaa Ali, he was Alam Ira ATA, Husa, illun o
Pauli, boo hajjatin, Kala ishfaro fell to jaru wa yaqubi Allahu
alaisa Abu
Musala Shari RadiAllahu, and he says
that whenever the Prophet sallallahu, alayhi wasallam was
approached by
someone needy
or anyone who had a request,
anything they needed,
he would say to the Companions
ishfaru, He will say to them, intercede,
meaning, intercede on behalf of your companion,
on behalf of your brother.
And if you do so, you will be rewarded.
If you do so, you will be rewarded, meaning, by Allah.
And then
yaqubi, Allah, Ali Sanni, Rasul, he Masha. And then Allah will
decree whatever He wills upon the tongue of His Messenger,
meaning,
that
if the intercession works, then it was the qab, the Qadr of Allah.
Here, the prophet sallam, was indicating that he's just a human
being in the end of the day.
It's not like you know, he is the all powerful, the one who's able
to do everything on his own. No, Allah is the One who decrees
everything. So if the intercession works the help, it works out, then
Alhamdulillah, if it doesn't, then that was the Qadar of Allah. And
so
the sheik commenting on this hadith, he says that
what this hadith is telling us, and what the Prophet saw someone
was telling us here, is that we should strive to help our brothers
and sisters when they are in need, when they come to us, or even if
they don't come to us,
and the only way that they could have their need fulfilled is
through certain channels.
For example, someone he has a certain case that he needs
resolved, and so he hires a lawyer right he's not going to be able to
be able to go to the court and do it all
on his own in other countries where, for example, there is a
monarchy system, you get to the king or anyone in such high
authority, and he'll get the he'll get your case solved for you.
And sometimes you can't go directly to the one in charge. You
have to go through someone. And that's exactly what the Prophet
SAW. Some was saying here that some of the companions maybe they
couldn't reach the Prophet saw some directly.
So here the Prophet saw someone was saying, ishfaru,
intercede on his behalf,
bring his case to me,
right?
Maybe it's a companion who's close to the Prophet, like Abu Bakr or
Amar or
one of the wives of the Prophet sallallahu.
The point here is that.
What did the Prophet say here,
intercede and you will be rewarded.
A lot of people, they think
there's no benefit. There's no point. Who am I? It's
not going to work out. Many of us, we think negatively. And the
Prophet SAW was telling us, Don't think like that. But rather
intercede. Strive, do your best, knock on all the doors,
and you will get rewarded, meaning,
seek the reward of Allah. Whether it works out or it doesn't work
out, in the end, you will be rewarded by Allah.
And so that is what we have to have in mind, not you know, is it
going to work out? Is it not going to work out? Maybe it'll work out.
Maybe it won't,
you know. Is there any point? No, don't think that way, but rather
think in terms of the reward of Allah. And that's exactly what the
Prophet SAW. Was
indicating here, intercede and you will be rewarded whether it works
out or whether it doesn't work out. And that's why he says right
after that, if Allah wills, He will make it. If Allah wills,
Allah will decree whatever He wills upon the tongue of His
messenger
and
interceding on behalf of our brothers and sisters in need
is rewarding, not only because of this hadith, but based on the ayah
in the Quran and Suratul, Nisa Allah, Subhanahu wa Taala says
main Yes, and has an A 10 yakulah, who now sribun minha,
whoever does a good intercession, whoever intercedes for a good
cause,
he will have a share of the reward. He will have a share of
the reward.
And so, for example,
let's say
you want to get accepted to go and study in a in an Islamic
University,
and you apply, and nothing works out. And someone, he helps you,
He intercedes on your behalf,
and it works out he will get all that reward of you studying there
for all those years,
yakulah minha, he will have a share of the reward and so many
other examples like that.
The next hadith
is the hadith of Aisha radiAllahu anha,
and this is
narrated by Imam Abu Dawud in his Sunan.
And this hadith
is weak because
it is known as a hadith Moon Qatar, meaning there's a problem
with the chain.
There's a disconnection in the chain.
So a hadith mun Qatar means a hadith where
two narrators are not connected to each other. So I shadow the Allahu
Ana here, the person narrating from her, he was known to never
have met her, and that is naimun ibn Abi shabib.
So he narrates from her, but he was never known to have met her.
However, although the Hadith may be weak in its chain, the scholars
say its meaning is valid and correct. The meaning of the hadith
is something that is valid and correct.
And I shattered the Allah Anna and then Abu Asmaa hum.
And
this hadith is also found in Sahih Muslim,
but Imam Muslim does not bring the chain
of the Hadith
for the same reason, because he knows there is a weakness in it.
And whenever Imam Bukhari or Imam Muslim does that,
it's called the Hadith muhallah. Nonetheless,
in that version, in that version, version of the Hadith,
it mentions that Aisha, radiAllahu anha,
a beggar, came to her
and asked for some food. So she gave him a date, or two dates, and
he went his own way. Then
a man came dressed nice, a nice appearance,
and he asked for some sadaqah, and Aisha made him sit down, and she
served him food.
So later on, she was asked about this.
And so she said that the Prophet said this, what did the Prophet
say here? And zlunazilaum,
treat people according to their status.
Treat people according to their rank or their status.
And so what this means is
that we don't treat everyone in the same way.
And that's exactly what Aisha Ali Allah AJ was demonstrating here,
that this poor person, you know, he's a beggar, and you know, you
just give him some food and he goes his own way, but someone
else, maybe he was rich and he happened to be in a financial
problem, so you treat him differently.
And the sheik comments on this, and he says that when it comes to
our relationship with people,
you have different kinds of people,
and not all human beings are
of the same status and the same rank.
And so you have your parents, and you have your children. You're not
going to treat your parents how you treat your children.
And you have people in authority, high ranking officials. You're not
going to behave with them in the same way like you behave with
ordinary people, our scholars and our ulema. You're not going to
behave with them and treat them in the same way like you are with
your other Muslim brothers and sisters and so on and so forth.
And so everyone has their hokuq. Everyone has their rights, and we
need to treat them accordingly. We need to treat them accordingly.
And so our parents have the right of Albir
right, which is,
you know, to be dutiful to them and to behave with them in the
best way
and to treat them with the respect, and so on and so forth.
And then you have children who you deal with them with rahmah with
mercy, as the Prophet says, He is not one of us who does not respect
his elders and does not show mercy and compassion to his young ones,
and so on and so forth. Everyone has their own rights, their own
status, their own rank, and we treat everyone accordingly. We
don't treat everyone in the same way.
And he mentions here, for example, when it comes to positions of
authority and kings and leaders, look at how Allah subhanahu wa
commanded Musa Ali Islam to go to firao.
Even though firam was who he was, the tyrant that he was, he doesn't
deserve any respect, right, however, he's in a position of
authority
and
in the end, the objective is to give him Dawa. You're
not going to do that, and you're not going to, you know, accomplish
that mission if you,
you know, talk to him in a rude way. Yes, he deserves, you know,
to be dealt in a rude way. However, we have to look at the
objective here, right? We're trying to accomplish something. So
what did Allah azza wa jal say to Musa and Harun ID haba ILA,
firaona
in the hutara, go to firao. Indeed, he has transgressed for
cool Allahu Kaul and lainan, Allahu,
perhaps say to him a lenient a soft word, speak to him with soft
words.
Perhaps he will be reminded or he will fear the punishment of Allah.
And so this is how we treat everyone, accordingly.
We talk to everyone and behave with everyone in a different way.
And this is the meaning of this hadith. This is the meaning of
this hadith.
The next hadith
is the Hadith of the companion Abu Surma.
Abu Surma Radi Allahu Anh.
His name is not really, you know, doesn't really ring a bell for a
lot of people.
He wasn't known. However, when we go back to
the books of the biographies of the companions, we see that this
companion was one of those who participated in the Battle of
Badr,
in the Battle of Badr, and he participated in other battles with
the Prophet after that, and anyone from the Companions who
participated in.
A battle a Badr, they have a unique status above all the other
companions,
because the Prophet saw them said about them
that Allah says about them, do whatever you want, for I have
forgiven you. So they had a really special status. So this companion,
Abu Surma RadiAllahu a narrates, he says color Rasulullah
be woman, Shaka, shakala Ali.
And this is found in sunnah, Tirmidhi and Ibn Najah. And there
is some difference of opinion among the mahadithun, the scholars
of Hadith, concerning its authenticity. Nonetheless, the
Prophet salallahu alaihi wasallam says,
Whoever harms others,
Allah will harm him,
and whoever is difficult
and harsh on others,
Allah will be Allah will deal difficult. Allah will be difficult
with him.
And this hadith, it basically
teaches us two very important principles of Haus Sharia.
The first
is
an Al Jaza a Min Jin salameh. An
al Jaza a Min Jin salameh,
the recompense or
whatever you receive
is as a result of what you did.
The jazzat that you get is according to your Amal,
or as they say, you reap what you sow,
as you behave is how or as you deal with people, is how you will
be dealt with. As you deal with others, is how you will be dealt
with.
And this goes both ways
in good and evil.
And so if you deal with the people in a kind way, in a good way, with
Ihsan with mercy,
and you're always striving to help people, and so on and so forth,
then Allah will deal with you in the same way.
And there are so many examples of this. The Prophet Sallam says,
whoever
you know makes for his brother his affairs easy for him, Allah will
make his affairs easy for him. In the dunya.
And whoever relieves a believer of a calamity, a burden Allah will
relieve from him, one of the qurabat, one of the calamities of
the Day of Judgment.
And as long as you are constantly helping others, and Allah,
Subhanahu wa Taala will constantly be helping you. Wallahufi Haja,
Tila abd mah kan al abdufi * Akhi as a Prophet sallallahu
alayhi wa sallam says
so in good, but also in evil.
And so whoever
is always harming others, making things difficult for others, then
that is how Allah subhanahu wa deal with him.
It's as a result of how he dealt with others. So this is the first
principle that we learn from this hadith. The second principle is
one of the
qawwaid of the Sharia,
as the scholars have mentioned, that there are certain maxims,
certain principles of the Sharia,
and one of them that they include is this one, and that is
Lal Dora Rawal bureau.
In one Hadith, the prophet Sallam says, laodar wala al durar,
there is no harm
that a person should do to himself, nor is there harm that a
person should do to others. One should not harm himself, nor
should he harm others.
And this is across the board,
and that's why it's a maxim. It's a card of the Sharia, because it
could be used on so many different cases and so
any harm in any trans.
Action is haram.
If you cheat in a transaction, or you deceive others, or you conceal
a defect in something you're selling,
you're harming others. Likewise,
your neighbors, you're not allowed to extend harm to them. Nor are
you even allowed
to do something on your own property that may harm your
neighbors,
right? Because
you're harming others,
likewise
harming
your ears,
those who are going to inherit from you once you die, if you
happen to have wealth that are going to be that's going to be
passed on to them, you're not allowed to harm them by giving
that money to others,
right?
You're not allowed. And that's why the prophets said you're not
allowed to
make a will, a will see ya.
That is more than a third
meaning to others. For example, you say, I want my wealth after,
afterwards to go to building a masjid, but all of the money is
going to go to that you're not allowed to do that
because you're harming
those who are going to inherit from you. They have a right to
that wealth, whether it's your children or your your spouse or
whoever is supposed to inherit from you. The Prophet saw some
limited it to a third, and he said even a third is a lot. Uh,
uh, also harming others by backbiting and spreading false
rumors.
All of this is harm
that is prohibited in our Sharia. And as long as you are harming
others,
then that is how Allah subhanahu wa deal with you.
And so this is what this hadith teaches us. And the Shaykh, he
says
at the end, he mentions how
this is what the Hadith proves
from its mantuq, from its direct words, and from its mafum,
indirectly. What we learn from this hadith
is that whoever strives to remove our harm from his fellow Muslim
brother or sister, then Allah, Subhanahu wa Taala will remove our
harm from him.
So if you strive to harm others, you will be harmed by Allah. If
you strive to remove harm and hardship from others, then Allah
will remove harm and hardship from you.
The next hadith is a Hadith of Abu Dharr RadiAllahu an, and
this is a great Hadith that Imam and nawawi includes in his 40
Hadith, al arabaina nawawiya,
Abu Dhar RadiAllahu an, narrates, he says, Call or sulla lahi Sala
Ali, he was Alam
itu
makunt
Were at be a Sai, tell Hasan at a time who
Halina said, Be holokin Hassan.
And this hadith is narrated by Imam Ahmed in his Musnad and
eternity in his Sunan,
the Prophet salallahu alayhi wa sallam says
giving three pieces of golden advice to Abu Dhar RadiAllahu an
he says, Fear Allah,
Have the Taqwa of Allah, wherever you may be.
Number two,
follow up a bad deed with a good deed, and it will erase the bad
deed. And number three, behave with the people
in the best way, with the best akhlaq.
And so
the Shaykh, he starts by mentioning how
look at how the Prophet saw them, starts with the right of Allah
before anything else. He was giving this companion golden
advice. He was advising him,
and he started with the right of Allah.
And that's what we should always do whenever we are advising
others,
right? People come to us. They seek our advice
instead of telling them, Do this, do that. This is why I advise you
to do start with the Hakka Allah,
if you if this, if this person wants.
The best advice, then give him the best advice, and that is to
rectify his relationship with Allah, first and foremost. And
then everything after that follows.
Fear Allah, wherever you may be.
And this is the wasiya, the advice
of all the prophets, every prophet and messenger who came to his
people, he told them, worship Allah alone and fear Allah have
the Taqwa of Allah,
or Abu DHA what Taku
fear have worship Allah alone, without committing shirk and fear,
Allah have the Taqwa of Allah.
What is the Taqwa of Allah? Exactly,
it's commonly translated as the fear of Allah.
But in reality,
the fear of Allah is the result of Taqwa.
And so taqwa, it actually means placing a barrier between you and
the punishment of Allah,
because that's the meaning of
or
to place a barrier or protection between you and something that you
fear.
So here it means placing a barrier, a shield, between you and
the punishment of Allah. So you fear the punishment of Allah.
As a result,
you put this barrier between you and the punishment of Allah.
And so why don't you commit a certain sin?
Because you fear Allah, you've placed this barrier between you
and the punishment of Allah. You know that if I do this, I'm going
to be punished by Allah, so I'm not going to do it.
And so one needs to always be conscious of that,
and that's why, you know some they translate Taqwa to be caught God
consciousness,
right? Every time you're conscious of Allah, therefore you don't
perpetrate
sins. You don't commit sins, because you're always conscious of
Allah. You know Allah is watching you. He's going to hold you
accountable for this.
And Allah subhanahu wa has mentioned throughout the Quran
the reward of the people of taqwa,
in so many different places in the Quran, Allah has mentioned that
Jannah is for the cool
for the people of taqwa,
many times we think that, you know, just being a Muslim will
land you in Jannah.
Yes, if you're a Muslim
and you abide by what Allah has commanded and stay away from what
he's forbidden. Then, yes,
but when you are slacking off on that,
then the only thing that's going to land you in Jannah is the Taqwa
of Allah.
What does
Allah, Subhanahu wa righteousness, piety is not turning your faces to
the east or the west, meaning in Salah,
but true bear true piety and righteousness. Well I can, well I
can, Alber, man am and Billy, and then Allah mentions a list of
things, which includes belief
in Allah is messenger in the last day. So it's beliefs inwardly and
also outward actions.
Okay, in
the end, what does Allah conclude the ayah with? And this is in
Suratul Baqarah. In the end, Allah concludes by saying, what ULA ika
humul mutakun? What ULA ika humun? Those who observe all of these
things, they do all these things. They are the people of Taqwa.
They are the mutun
and Allah. Subhanahu wa Taala says in Surat Ali, Imran
wasari, ru Ilam al firati, Mir Rabbi Kumu, agenda,
compete, race with one another
for the forgiveness of your Lord and a Jannah
which is as wide as the heavens and the earth,
for who, for who, where that who has it been prepared for that lil
Mutta cream?
It has been prepared for the people of Taqwa.
And then after that, Allah lists a whole
descriptions of these people,
eladina, those who spend
and those who restrain their anger,
and those who pardon others,
and so all of these things, they require Taqwa. They require Taqwa.
And as a result of these people having the Taqwa of Allah,
refraining from things that would, you know, result in the punishment
Allah. As a result, Allah rewards them with Jannah. As a result,
Allah rewards them with Jannah.
And
notice how here the Prophet saw them, tells Abu dharrhadi Allah.
He didn't say, just fear Allah. He didn't just say, have the Taqwa of
Allah, but he said, have the Taqwa of Allah wherever you may be.
Have the Taqwa of Allah wherever you are.
And so what that proves
is that we require Taqwa at all times, in all instances,
every time, every moment of our lives,
whether we are around our family or whether we are in the public,
whether we're at home or whether we're at work,
whether we are alone or whether we are in front of people, we require
the Taqwa of Allah wherever you are.
Have the Taqwa of Allah wherever you are.
And so Taqwa is something we require at all times, until our
last breath.
And it is through the Taqwa of Allah we attain the pleasure of
Allah and His reward in the akhira. And
then the sheik, he says, After the Prophet sallam,
mentioned the right of Allah.
And
naturally
what happens is we have our shortcomings with that right of
Allah
then
he followed that up by mentioning
one of the ways that we can make up for that shortcoming.
So what was the second piece of advice? What to be I say at Al
hassana tamu Ha,
if you end up committing a sin
as a result of not having the Taqwa of Allah,
then follow that sin up with a good deed,
follow up a bad deed with a good deed.
Why Tamu ha?
Because it will erase it
good deeds erase bad deeds. As Allah subhanahu wa Ta says in the
Quran in El Hassan at used hibbness Say, yet indeed
good deeds, they cause bad deeds to go away.
And he mentions here that the number one
good deed that a person should do after committing a sin is
to turn to Allah and seek his forgiveness al istil far and at
tawbah
and repentance is a good deed. That's the very first thing that
one should do when he commits a sin.
But besides that, there are a lot of other good deeds that we can do
that will cause our sins to be forgiven.
And that's why certain things in the Sharia, if you violate certain
things, Allah has made good deeds to be the kafara,
right?
So you know, in those who go for Hajj or Umrah and they violate
their Ihram, then they have to slaughter an animal.
And that will obviously go to sadaqah,
someone who has intimate relations in Ramadan
the kafara is to do a good deed, and that is to fast 60 consecutive
days. If he can't
then, you know.
There is freeing a slave, etc. The point is, we find that for
violating
the commandments of Allah,
Allah has made
the kaffara, or the recompense, to be a good deed because of the same
you know idea of good deeds, erasing bad deeds.
Also, there are certain good deeds that we should strive to do to
erase the bad deeds, because they have been mentioned specifically.
For example, sadaqah,
the Prophet sallallahu alayhi wasallam says about it
was sadaqah to
totally
that sadaqah extinguishes
the sin, like Water extinguishes fire,
and also striving to help people, Ihsan and being good to people and
relieving their hardships and so on and so forth. All of these are
means of having our sins forgiven.
And the Shaykh, he mentions
that also
the Prophet salallahu alayhi wa sallam mentioned
that
doing certain good deeds or continuously
doing certain Ibadah continuously, it erases the sins from one to the
next, so the Prophet saw them, says a Salawat, alhams, while Juma
Eli, Juma, what Ramadan ELA, Ramadan mukafira, Tun Lima, beyna
Huna mentioned a bit
Albert
that the five daily prayers and one Jumuah to the next, and one
Ramadan to the next.
All of this is
expiation of the sins that are done in between them.
So this meaning that you do these ibadahs continuously, so you
fasted this. Ramadan, you fast next Ramadan, you prayed salatul.
After that, you prayed salatul. ASR, you prayed jumara. Next week,
you prayed jumara,
Ramadan to Ramadan, etc, all the sins that occur between each of
these. Ariba, ADAT,
Your sins are forgiven, right? Again,
it's as a result of an Ibadah or a good deed that expiates and
extinguishes the sins. And then finally,
after mentioning the right of Allah
and how we can make up for that right when there's deficiency and
shortcoming on our part. Then the Prophet SAW reminded Abu Dharr
about the rights of the ibad, the rights of the servants and the
people. Wahhali, krina, sabhi, Hulu, krill, Hasan, and behave
with the people
in the best manner, with the best of luck.
And so as a sheik mentions
the very first thing that comes
at the top of this list
of you know, having the best luck with with our fellow you know,
human beings
is to make sure that we don't allow any any harm to reach them
from our side.
We don't want any harm to reach them from us, as we mentioned in
the previous Hadith.
And so making sure we don't harm others with our actions or with
our words,
and also pardoning others and behaving with the people in the
best of ways, both in in actions and in words.
And you know, this is what Islam teaches us.
There is no Deen on the face of this earth that has combined
between the rights of Allah and the rights of human beings, like
Islam,
some religions,
they talk about worship,
but they don't talk about how to behave with others and others.
They neglect the Oneness of Allah and worshiping Allah alone, and
all they focus on is being kind to others and how to behave with
others. Whereas Islam.
Teaches us to balance and given priority to the right of Allah
over the rights of His creation, but not neglecting either right,
not neglecting the rights of human beings.
And it is only because of the AK
of Muslims that many times people have accepted Islam.
And so,
you know, even before we talk about any other Muslims, we look
at the Prophet sallallahu, alayhi wa sallam to begin with.
You know how many people accepted Islam through him, just from his
manners
and his Ihsan to others, doing good to others.
And look at how he sallallahu alayhi wa sallam
would give, you know, to others.
Would be generous to others, to non Muslims, at the expense of
Muslims,
you know, not giving to Muslims who deserve to be given, ignoring
them
and giving to non Muslims, who he had hoped that they would accept
Islam as a result.
And it worked,
right.
And so in the Battle of Hunan, when
the Muslims won that battle, this was right after the conquest of
Mecca,
with the conquest of Mecca, there are many people in Mecca who
embraced Islam
who would not have otherwise.
So it was only because of the pressure that they embraced Islam.
They were not going to come on their own, because if they wanted
to, they would have done that before,
right. But now, with the conquest of Mecca, you know, they had no
choice but to accept Islam. So now their Imaan was very weak. These
people, the people of Mecca. So now, right after the conquest of
Mecca, the Prophet saw some goes to battle. Just a few days later,
he goes to Hunan, and he
amasses a lot of spoils of war.
And in that battle, these same people of Mecca joined him,
and in the thick of the battle, they ran away,
and those who stood with the Prophet Sallam were who were his
closest companions, some of the muhajirun and the Ansar, the
Ansar.
So after the battle, when it came time to divide and distribute
these spoils of war,
the prophet Sallam distributed them and gave to some of the
leaders of Mecca
who had just embraced Islam,
and some of the leaders of other tribes,
and he didn't give the answer anything.
He didn't give them anything, even though they were the ones who
stood by him
later on.
You know, it was something that saddened them, and they started
speaking among themselves that, you know, look at the prophet. He
gave to these people who didn't deserve it, and even though we
were the ones who fought, you know, he ignored us. So then this
news reached the prophet. He gathered the Ansar, and
he gave them such a beautiful reminder. Afterwards, they were
crying,
because what did he tell them? He said, I give these people
because of their weak Iman,
and perhaps this will strengthen their Iman
and others. He gave,
like Safwan Ibn umayyah,
even until now, he was not. He didn't accept Islam. So far, I bin
umay, one of the leaders of Quraysh,
even after the conquest of Mecca, he did not embrace Islam, but he
went out with the Muslims in the Battle of Hunan.
And the
Prophet saw some gave him.
He gave him, and he kept on giving him.
Sophia says, and this is in Sahih Muslim, he says,
the Prophet sallallahu, alayhi wa sallam, gave me at a time
when he was the most hated of people to me, and he kept on
giving me, kept on giving me until he became the most beloved of
people to me,
and he ended up accepting Islam because of that. So anyways, going
back to the Ansar, the Prophet said, I give some people because
of their low Iman,
whereas you the Ansar, I trust your iman.
I have left you to your iman and your taqwa I don't need to give
you in order for you to increase your iman
and then he salallahu alaihi wasallam said,
Aren't you happy
that the people today are going back home with their wealth that I
have given to them while you O Ansar are going home with the
Messenger of Allah.
And so the point of all of this is to show how the Prophet
sallallahu, alayhi wa sallam, through his akh and generosity, is
an example of AK, he attracted the hearts of the people.
After that, we move on to the last Hadith that we will
cover today.
And this is the hadith of Abdullah ibn Umar Radi Allahu, anhuma,
and it is found in Bukhari and
Muslim qarah sulahi, salallahu,
alayhi wa sallam, Abu mulkriyama,
and and in another wording of the Hadith, it Taku vuln in Yom al
Qiyamah, the Prophet
sallallahu says
A vuln or injustice, oppression
is going to be Lulu mat. It
is going to be darknesses, one on top of the other on the day of
judgment. And
so here the Prophet Sallam uses
two different words, which mean two different things. So lum is
injustice.
Luru Mat means darkness. The Prophet sallallahu Sallam uses
both because they share the common root word.
And so he sallallahu alayhi wa sallam
warns us of the danger of injustice
and oppression and tyranny.
And that is because
Allah subhanahu wa
he has created this dunya upon the opposite of Ulm, which is Al Adil
justice.
And Allah subhanahu wa taala has made justice binding upon himself,
and he doesn't want us to act unjustly,
unjustly with one another,
as Allah subhanahu wa taala says in Allah murubil Adil, Allah
commands Justice.
And when we talk about
justice and the opposite of it,
there are different kinds.
What comes at the top of the list
is justice with Allah, and
this is something that a lot of people neglect when they talk
about justice and injustice.
In fact, look at the movements that you have today,
the social justice movement.
All it is
about,
you know, justice between human beings. But how about the justice
with Allah subhanahu wa and
so Allah subhanahu wa says in shirk ala VUL Muna, we a munawi,
shirk is a great injustice.
How so
it was explained up by the prophet Sallam In another Hadith, in
Hadith,
the Prophet salallahu alasan was asked, What is the greatest crime
that a person can commit the greatest sin.
And so he SallAllahu, alayhi wa sallam said,
and Taj al Lali lahini den wahu halaqaq
to set up a rival, a partner with Allah when He is the One who
created you.
How unjust is it
for Allah to create you,
to provide for you,
to give you everything you have.
And then you go and worship others besides him,
or you go and
associate a partner with him in.
Can there be a greater injustice in that?
So that's why Allah refers to shirk as a great injustice in
navulma, in nashka, la vulna. And then
after that, you have,
you know justice with,
you know between human beings.
And so
we have first and foremost for among the human beings is justice
with Rasulullah.
And that is by believing in him, by loving him, by preferring his
words and his statements over the statements of others. If you don't
do any of that, then you're doing him injustice,
and then after that, the rights of others, beginning with our
parents. If you don't give them their due right, then you're doing
them injustice. Likewise, your relatives and their right of you
know,
keeping ties with them. If you don't do that, then you're doing
them injustice.
And so on and so forth. And the Prophet salallahu Alaihe clarifies
different kinds of injustice. And this was in his last Khutba, in
his farewell Hajj, the Prophet sallallahu alayhi wa sallam said
in nadima akumwa Abu asmaarova Kum Ali Kum haramun kah sallallahu
alayhi wasallam
says, indeed your blood,
meaning, he was addressing who the Believers. So between us
believers, as in Ummah,
we have rights upon one another,
and if you transgress against those rights, then you're doing
injustice to your fellow brothers and sisters. The Prophet Sallam
says indeed your blood
and your wealth and your honor,
it is haram to violate any of that meaning from one Muslim, to
violate the life of another Muslim, or to transgress against
his wealth, or to transgress against his honor.
The Prophet says It is haram
and sacred, like the sacredness of this place or of this day,
and the sacredness of this month and the sacredness of this land,
Mecca.
And we all know the Hadith of the Prophet sallallahu, alayhi wa
sallam,
and explaining this hadith, the Prophet says
that lum injustice will be darknesses on the day of judgment,
because on that day
Only, the believers and the righteous will have light and
and
any oppression, any injustice that you did to others, is going to
come and haunt you on that day,
how the Prophet sallallahu alayhi wa sallam mentions those who you
did injustice to
and oppression,
they will come
and
their good deed, or your good deeds,
your good deeds, will be taken from you and given to them,
and then,
if it's not one person, but two people and a list of people,
and now you are left with no balance of good deeds. It's all
finished.
What will happen then
their sins will be taken and thrown onto you.
So this is only one example
of how a vuln
and injustice and oppression is going to come to haunt you on the
Day of Judgment. And that's why the Prophet refers to it as
darknesses on the day of judgment.
And that's because, as we mentioned, Allah loves justice,
and He has commanded justice,
and he deals with us, with his servants, in the most just way. He
does not oppress a single soul. He.
As Allah azza wa jal has mentioned in more than one place in the
Quran,
Allah has negated a lum from himself.
Why? Because there are people out there who think that Allah is
oppressive and that he's unjust. So Allah clarified in more than
one place in the Quran
that he does not do injustice to anyone.
Wala YALI murab, Bucha ahada, your Lord, does not do injustice to
anyone.
So even if Allah punishes certain people in the akhirah, don't think
that he is doing so unjustly.
In fact, the Prophet sallallahu alayhi wa sallam says
that if Allah was to punish us for our sins,
He would do so,
and he would not be doing any injustice in doing so,
meaning that we deserve To be punished.
If he doesn't punish us, then he's actually doing us a favor.
And that's why we say don't think that you're going to get to Jannah
because of what you did, because of all your efforts, because your
good deeds. No,
no, we shouldn't have that mentality. But rather, the
mentality that we have to have is that if we end up in Jannah, we
say, Alhamdulillah, it's because of the favor of Allah. It's
because of the bounty of Allah. Allah did us a favor. Otherwise we
deserve to be punished.
The point here is
that Allah, Subhanahu wa
he does not tolerate injustice,
and he will not tolerate injustice.
And the sheik, he concludes by mentioning that allud is three
kinds. Number one, the kind that Allah will never forgive.
And that is
injustice, with respect to himself, as we mentioned, a shirk,
a shirk, someone who dies upon kufr and shirk, that's it. There's
no chance for this person to be forgiven, to be entered into
Jannah. Why? Because of how great the crime is, and we already spoke
about that
number two,
the kind that Allah will not leave anything from it.
Allah will make sure that justice is served,
and that is
the injustices between human beings. And we mentioned an
example of that
right. Your good deeds will be taken and thrown and given to them
until your good deeds are finished and their sins will be given to
you.
And also Allah, Subhanahu wa will not allow us to enter Jannah.
This here is talking about those who now have passed all the tests
of the Day of Judgment, and they have crossed the Sirat,
the bridge that goes over the hellfire.
After all that, the believers now are at the gates of Jannah. They
will not enter Jannah until
whatever disputes they had between one another are resolved.
Any ill feelings in their hearts must
be washed away,
because Allah subhanahu wa taala will not allow anyone to enter
Jannah with ill feelings in their hearts.
So what will happen
is that,
you know, they'll be brought forward, and
their disputes will be resolved
by each one getting back from the other
and then after that, they'll be able to enter Jannah. The point
here is that when it comes to the rights of human beings,
Allah does not tolerate any injustice. He will make sure that
justice is served. Number three, the third kind of Lum, is the one
that is under
the will of Allah,
if He wills, if he wishes,
he will serve justice and he will punish you for your crime.
And if he wishes, he will forgive you. This is only for the
believers, and this is for those acts of disobedience, those sins
between you and Allah,
besides shirk and kufr,
so even major sins that you have not repented from and you happen
to die upon that.
The correct position, because there are deviant sects in the
past who said, Anyone who commits a major sin and He does not repent
from it, he is bound to enter the hellfire. There's no chance for
him, even if he happened to be a believer and he never committed
shirk.
And this was the view of the khawarij and the muratazila of the
past, the position of Al sunna Al jamah is very clear, and that is
the people who commit major sins, and they do not repent from them.
They are under the Mashiach of Allah, the will of Allah, Allah
will deal with them accordingly. We do not say, for example,
someone who used to drink, he used to commit Zina, and he dies like
that. It's not for us to say that he is in the Hellfire if he dies
as a believer,
we say he's under the will of Allah. If Allah wills, he'll
punish him. If Allah wills, he'll forgive
him. So these are
the sins,
besides a shirk, right? So these are the three kinds of VUL and so
the point here is that we need to beware of Ulm
and we need to take it seriously
otherwise. If we continue oppressing others and doing
injustice to others that will come to haunt us on the Day of
Judgment, we ask Allah subhanahu wa
to protect us and to save us from His punishment. O Salaman WA,
Allah Ali, he also be a German
Subhan, Allah behela and Salaam Alaikum, warahmatullahi,
wabarakatuh.