Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 1923
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AI: Transcript ©
Look at those who are
below you,
and do not look at those who are
above you.
For indeed,
that helps
in not
looking down
at the blessings of Allah.
Or not looking at the blessings of Allah
as being insignificant.
And so,
In so many different aspects of life, not
just one aspect, but so many different aspects
of life.
Whether it is wealth,
whether it is health,
whether it is
safety and security and peace.
And so
such people,
they face this problem
because of what the Prophet is mentioning here.
These people are always constantly
looking at others,
who have what they don't have.
They're looking always at those who
are above them.
And the Prophet said, don't look at such
people.
Don't look at those who are better off
than you,
but rather look at those who are below
you in all of these various aspects of
life.
And so when you do that, you will
find
that there are many people
who don't have what you have.
There are many people who are looking up
at you
and saying, I don't have that
and yet you
are not recognizing that blessing of Allah. Instead,
you're looking at others.
You see how the prophet sallallahu alaihi wa
sallam is teaching us about Shukr and gratitude
through this hadith?
Recognizing the blessings of Allah that he has
gifted us with
and then being grateful for that.
Being grateful
for that. And so when you look at
others,
whether
as the Sheikh says here,
look at people
who are deficient in their minds
and Allah has granted you a sharp mind.
Look at those
who don't have as much knowledge
as you and Allah has gifted you with
knowledge.
Look at those
who don't have as much wealth as you,
and Allah has given you wealth.
Look at those
who don't have food and drink,
and Allah has blessed you with that.
Look at those who don't have a place
to sleep at night, who don't have a
home to go to,
a shelter,
and here you are blessed with that.
And so when you look at these people,
what do you realize? You realize
that Allah has given you all of these
things
and then you thank Allah
for that. You're grateful to Allah subhanahu wa
ta'ala for all of that.
You look at people who
are sick
and ill
with all kinds of diseases,
with all kinds of,
you know,
medical conditions.
And Allah has
made you perfectly healthy.
You're not going through what they're going through.
And then he mentions even worse than all
of this,
even worse than all of this, you look
at people who are astray
and Allah has guided you.
When you look around you, you look at
people who are astray,
who don't who have not been guided to
Iman and Islam,
and yet you have.
And that is the greatest thing that we
should thank Allah Subhanahu Wa Ta'ala for.
And then he mentions how
there are some
there are some people
who, you know, they
have been they have had all of these
blessings taken away from them.
They have all of these blessings taken away
from them.
But then even they can look at others
who
have it far worse.
An example of that today,
an example of that today is a people
of Gaza.
There are people there
who with everything taken away from them, they
don't have any of these blessings, but yet
even there,
even there,
they are looking around them
and seeing how
some have it far worse than me.
Some even there, you know, look around them
and see that, Alhamdulillah,
right?
Some family is completely gone.
Right?
And they are grateful to Allah that I
still have
my brother,
my sister,
my father, my mother.
Right? And so on and so forth.
And so the point is that everyone
can apply this hadith and no one can
say that,
you know, everything has been taken away from
me and I have nothing.
That's the point that Allah Subhanahu Wa Ta'ala
has blessed all of us with something different.
And so even if you think that you've
had it the worst,
then you could still look at others and
find that, no, there are others who have
it worse than me.
And he mentions how
gratitude is one of the most important things
that
the believer needs
to have.
We need to be
grateful slaves of Allah
And so
when we think about our blessings,
You know, that should be a means
to be grateful to Allah. And how do
we show gratitude to Allah
Through 3 things.
1st and foremost with our heart,
and that comes by acknowledging
these blessings
and being grateful to Allah inwardly.
And then secondly,
through our tongues,
and that is through the praise of Allah.
Right? The praise of Allah
All of these various adkar that we have,
they teach us
to be grateful to Allah,
saying Alhamdulillah.
Why do we say it?
Praise be to Allah for everything He has
given,
for every blessing.
The Prophet
also taught us a zikr to say,
when you see someone
who is facing a certain calamity,
a certain musiba,
he's going through a certain difficulty,
or
he has a certain defect,
certain medical condition.
What do you say?
AlhamdulillahiAAafaniyyahfaaniyyahfaaniyyahqayri.
AlhamdulillahiAll praise belongs to Allah
who has granted me well-being,
who has granted me good health,
and not tested me with what he has
tested others with.
And thirdly,
how do we show thanks to Allah?
With our actions.
With our actions.
And so then utilizing these blessings of Allah
in his obedience
and not his disobedience.
So if Allah has granted you good health,
use that
in the obedience of Allah.
If Allah has granted you wealth,
use that in his obedience.
Because when we use
the blessings of Allah in his disobedience,
not only
are we showing that we are ungrateful,
but on top of that,
that is a primary
reason for being stripped of these blessings.
That is a primary reason for Allah taking
away
blessings from us.
And so if you want blessings to remain
with you,
then be grateful to Allah.
Otherwise you'll have them taken away from you.
And Allah
has mentioned this
in the Quran
and He gave us the example
of a town
that was blessed with all kinds of provisions
and wealth, and they were not grateful so
Allah took it away from them.
And at the end of the hadith, the
Prophet tells
us that if you do this, if you
look at those below you and don't look
at those above you,
then this will be a means of not
looking down
at the blessings of Allah.
And
so people who are not grateful, they are
not grateful because
they're always complaining,
and
they are,
you know, considering the blessings of Allah that
they have as being insignificant,
As being
insignificant.
Being small.
But yet, these small blessings of Allah that
we look at as being small,
are great in the eyes of others.
Right?
They are great in the eyes of others.
And so it's all about perspective.
It's all about perspective.
And so
the point is we need to be grateful
to Allah
for what He has given to us.
And he mentions here that the prophet would
always ask Allah
to make him grateful.
The dua that the prophet taught Muhad ibn
Jabal radiAllahu an
to say after every salah.
The prophet said to Mu'adhi bil Jabal in
the Uhib book,
He said to Mu'adib bin Jabal, indeed I
love you,
so do not
abandon
saying after every salah.
Oh Allah,
aid me
and assist me
in,
in making dhikr of you
and
in thanking you
and
in
perfecting my Ibadah of you.
The next hadith that we have
is also.
The next hadith,
is also agreed upon found in Bukhariya Muslim.
It's the hadith of Abu Hurayrah
The Prophet sallallahu alaihi wa sallam says,
Allah does not accept
any salah from any of you.
If he
breaks his wudu,
if he is in a state of
minor impurity
until
he makes wudu,
until
he makes wudu.
And this shows us how the author, the
Sheikh, Sheikh Abdul Rahman al Saadi,
he has compiled
this book of a hadith
to be not of one particular theme or
topic
but covering all aspects,
covering aspects of aqeedah,
of akhlaq,
of manners,
and even fiqh,
as we're gonna see. He's gonna mention a
lot of different hadith that have to do
with uhkam and rulings and fiqh,
whether it's related to Ibada or,
you know,
Muhamalat
dealings and financial
dealings, etcetera.
Because
what
brings all these ahadith together is
the fact that they're short and concise
and comprehensive.
And so here,
what this hadith teaches us
is the obvious,
and that is
that
whoever
is not in a state of wudu, he
has lost his wudu,
then
if he prays a salah, the salah is
not going to be accepted from him.
The salah
is going to be invalid.
And
what that means
what that means
is
whoever does make wuvu,
after not being in a state of wuvu,
he makes a proper Ubu
and he prays then his salah is accepted,
right? So that's what this hadith teaches us.
But obviously, as the Sheikh mentions,
along with all the other conditions of salah.
So
Allah subhanahu wa ta'ala, when it comes to
various rulings and various abadat,
he has made certain conditions. He has put
certain conditions that must be fulfilled
in order for something to be valid.
And
he hasn't listed all of these things in
one place.
Right?
Nor did the prophet salAllahu alaihi wa sallam
list all of these things in one place.
But rather,
the scholars took on this task.
The scholars of Islam
took on this task of gathering all the
evidences,
and then listing for us
that these are the conditions
for such and such to be valid.
These are the pillars that are required
for this to be valid.
These are the things that make
such and such invalid,
and so on and so forth.
And
so
when it comes to salah,
we have certain conditions that must be fulfilled.
And wudu is just one of them.
Wudu
and being in a state of tahara, in
a state of purification
is only one of those conditions.
Otherwise, there are other conditions as well.
Such as,
Covering the Awra, making sure that
the Awra is covered
and
facing the Qibla.
I'm making sure that you've done nothing? That's
this one.
How can you pass the day?
That's not a condition.
That's not mentioned among the conditions.
Time of Surah?
Yes. The time of salah has to have
entered.
In
the same state of mind.
Yes.
Sanity. Sanity.
So,
so yeah, that comes under sanity.
Yeah, being
of the age of puberty
and Islam as well, obviously.
So
in order for our salah to be accepted,
we have to be in a state of
tahara. We have to be in a state
of tahara.
And
the Sheikh goes on to mention
that when it comes to the things that
break your wudu, because the Prophet here says
that whoever
idah ahdatha. Ahdatha
means
that a person is no longer in a
state of purity
and so Al Hadith
refers to
the state of
ritual impurity.
So it's not that you're physically impure,
but you're in a ritual
state of impurity.
And what causes that are various things.
So what are the things that cause you
to be in that state?
Anything that leaves your private parts,
sleep, and,
what else?
Eating camel meat. Eating camel meat,
according
to the the correct opinion, otherwise many other
scholars do not consider this
and so on.
And so
anyone who is in that state, in order
to get out of that state
and be able to worship Allah,
being able to pray,
you need to perform wudu
or it's alternative.
What is the alternative of wudu?
Musu.
No? Tayam. Tayam.
So the alternative to wudu
being
if you don't have water.
If you don't have water, you don't have
access to water,
then you perform Tayamun.
So although this hadith tells us
that
specifically wudu,
right?
That Allah will not accept a salah
if
you do not perform wudu.
But now someone should not take this hadith
and say, you know, if I don't have
water,
therefore I don't pray.
No. You do Tayamun because
Allah has told us in the Quran in
2 different places. 1 in Surat Al Nista
and the other in Surah,
Surat Al Maidah.
And
the sheikh also mentions one last point here
regarding this hadith, and that is
that this is specifically
about the state of ritual impurity.
That if
you prayed,
if you prayed
forgetfully,
if you prayed forgetfully
or,
ignorantly,
that you without tahara, without being in a
state of wudu,
and
you now recall that you have to you
were not in a state of wudu, you
have to go and pray that salah again.
You have to go and pray that salah
again. If you prayed in a state in
which you did not have wudu
and
it was because you forgot and now you
remembered,
or
you didn't know
that something breaks the wudu and someone comes
and tells you,
you have to pray that salah again.
He says, this is different
to
if there was
some physical impurity on you,
on your body or on your clothes.
Nejasa,
If there happens to be najasa on your
body or clothes,
and you prayed in that state,
forgetfully or ignorantly.
You don't have to repeat that salah.
You do not have to
repeat that salah.
Why?
What's the difference between the 2?
The first
is a command of Allah.
Perform wudu.
When it comes to the commandments of Allah,
when it comes to the commandments of Allah
Subhanahu Wa Ta'ala,
we need to get them cleared.
Right? We need to get them cleared.
You don't want to meet Allah Subhanahu Wa
Ta'ala
having
not
fulfilled
a command,
but not having najasa on your body
and your clothes.
This is a prohibition.
Do not pray with
najasa on you
or on the place where you're praying.
If you happen to do so,
then your salah is still valid.
Right?
If you did it intentionally,
then that's a different story.
But if you forgot or ignorantly, then you
don't have to repeat that salah.
Salah.
We move on after that to the next
hadith,
and this is,
narrated by, Imam Muslim.
The hadith of Aisha
The prophet
says, there are 10 things which are from
the fitra.
There are 10 things
which are from the fitra.
The first,
to
trim the mustache.
Number 2,
to leave the beard to grow. Number
3,
a Siwak.
Number 4,
to
put water into your nose to to rinse,
the nostrils,
and
number 5,
to trim the nails, to cut the nails,
And number 6,
to wash.
The prophet says,
al barajim,
which are the knuckles
or the joints,
the joints.
And
number
7,
to pluck the the the hair under the
armpits.
And number 8,
to shave
the pubic hair. And number 9,
to do istinja,
to
wash yourself after relieving yourself.
And the narrator says that I forgot the
10th,
unless it was al madumada, which is
to rinse the mouth.
And that goes with the the nose, meaning
when? In wudur,
which we do in Wudur.
And so the Prophet
mentions that there are 10 things which are
from the fitra,
And the fitra is basically the natural state
that Allah
created us upon.
The state
that Allah
created
human beings upon.
And that is
to
love good
and to prefer it over everything else,
and to hate evil,
and
to
want to be far from evil.
And he says that is with respect to
2 things. The fitra
that Allah has created us upon
is number 1,
internally
with respect to our heart
and our soul.
How do we
make it pure?
How do we make it pure? Through iman.
Through iman
and
by purifying our soul and our hearts.
And so by doing so, we are bringing
it back to the natural state.
We are bringing our heart back to its
natural state,
which is
to love Allah,
which is to recognize Allah
and to recognize that He deserves our worship.
All of these things come under the fitrah,
the natural state that Allah has created us
upon.
And the second is
externally.
Externally
cleaning ourselves
and being pure
and being clean,
all of that is from the fitra.
All of that is from
the fitra.
So when we say that that is from
the fitra,
from the
natural state,
what that means is
that naturally,
naturally,
there are certain things which are considered clean
and
good.
And there are certain things which are considered
as being filthy.
Right? So inwardly and outwardly.
Right? Inwardly and outwardly.
And in this hadith, the prophet wasalam specifically
spoke about
the outward things.
The outward things
that we should
be
cleaning our bodies outwardly.
Right,
and removing
anything
that would make ourselves dirty
and unclean.
And so he mentioned here 10 things.
He mentioned here 10 things.
The first is
to trim the mustache,
and this is for men, obviously,
to trim the mustache and the second, to
grow the beard.
To grow the beard.
And the sheikh, he comments on this, and
he says the reason is very
is very simple. And that is if one
was to leave his mustache to grow
and come over his lips,
you know, he's going to be unclean.
You know, whenever he eats something,
things are going to always remain there
and it's unclean.
And
with respect to the beard, then that gives
beauty to a to a man.
As the Sheikh mentions here, that is the
natural state that Allah loves
with respect to men.
And that's why you find every single prophet,
he had his beard grown
and the prophet sallallahu alaihi wa sallam also,
mentioned
that
we should not be like,
we should not be like the Jews and
the Christians.
And then he said, we should grow our
beards and trim our mustaches.
And also the prophet mentioned here a siwak.
And in another hadith,
the prophet sallallahu alaihi wa sallam says that
the siwak
or the miswak
is
matharatunlilfammarbaatunirab.
It is cleanliness for the mouth,
and it is something pleasurable to Allah And
there are certain times when the siwak is
more
emphasized to be a sunnah.
And those are the times that the prophet
shalallahu alaihi wa sallam, either he himself would,
choose those signs or he would mention that
we should do the siwak at that time.
Such as
when?
Before Salah, the prophet said,
that if I was not afraid
of it becoming difficult and being a hardship
for my ummah,
I would have ordered them to do siwak
before every salah.
But obviously, that's something difficult.
But the prophet he
said, if I wasn't afraid of that difficulty,
I would have ordered us
to do that.
And also the other times when you get
up from sleep,
before wavu,
etcetera.
Also here the prophet
mentioned,
al madwaza and alastirshak.
Almadmada
is to rinse the mouth, and alastirshark
is to put water into your nose
and,
to basically clean your nose. And this is
what we do
when we make wuzu,
and this is part of washing our face.
Because Allah
what did he tell us in the
He said, oh, you will believe when you
stand up for salah,
when you intend to pray,
wash
your faces
and your arms and wipe over your heads
and wash your feet.
But where
is Madamaba
and its dimshark?
Where did that go?
Is that a sunnah?
Is that optional
to rinse your mouth and your nose?
But it's not mentioned in the Ayah.
So where do we get that from?
Hadid.
Anyone else?
Yeah. It counts as part of the face.
So when Allah said wash your faces,
part of that is
your mouth and your
nose. That's a part of your face.
And again the Sheikh, he says, you know,
this is a part of cleanliness,
right? This is a part of cleanliness
that, you know, look at what Islam teaches
us.
You know, more than once a day you
are cleaning your nose and your mouth
that if you were not to do,
you know, you would be
in a you'd be filthy, basically.
And
after that, the prophet mentioned
certain things which are from known as sunan
al fitra,
cutting the nails
and washing the,
the joints. This is also when we're making.
So making sure
the knuckles
because,
you know,
if you don't
wash properly, then the water won't go into
these
these creases
in your skin.
And shaving the,
under the arms and
the pubic hair.
And so all of these things,
is what Islam teaches us about the importance
of cleanliness.
And the Sheikh says, the point of this
hadith is, look at how
Islam
teaches us about the importance of cleanliness.
The Prophet
says, attahooru shatruul iman.
That cleanliness
is half of iman.
And the Prophet
said this
1400 years ago.
And Allah
says,
Allah loves those who repent
and those who keep themselves clean.
And all of this is 1400 years ago.
At a time when
everyone else around the world
did not have these adab
and did not their religions and their way
of life did not teach them these things.
Islam came
and taught humanity
about the importance of cleanliness
and keeping ourselves clean in this way.
And it is only today
that,
you know,
only in the last maybe 100 years
that
the rest of the world has caught on.
Otherwise,
for centuries,
people around the world, whether it be Europeans
or
anyone from around the world who hadn't had
the teachings of Islam,
they used to live filthy lives.
Right? And if we look at them today
as giving importance to cleanliness,
and you know, showering everyday,
and shaving
under the arms, and the pubic hair, and
cutting your nails, and all of these things.
Don't think that they have come to, you
know, portray
for humanity that this is what it means
to be civilized.
Right?
Because our deen already taught us these things
1400 years ago,
at a time when they did not have
any of these teachings.
They wouldn't
showered. Imagine this,
you know, maybe only once a month they
would shower.
They wouldn't
shave any of these areas.
Obviously, they would not wash their mouths or
their nose
and they would not brush their teeth.
But look at how Islam taught us all
of these things
ages ago,
showing
us that, you know, Islam teaches us these
things
and more. Islam teaches us these things and
we are still ahead of them. You know,
in the end of the day, we are
still ahead of them. We should not look
at them and think they are at a
high standard of cleanliness and
you know,
being pure and clean. We're still ahead of
them. Look what Islam teaches us about,
ghusl.
You know, after intimacy you do ghusl.
They don't bother to do any of that,
right?
So
the point is that Islam is at a
higher standard
and we should never look at ourselves as
being inferior,
but rather we should look at Islam as
being superior.
The next hadith
is the hadith of Abu Sa'id al Khudr
I radiallahu alaihi wa'am,
and this is narrated by Imam Ahmed
and.
The prophet sallallahu alaihi wa sallam says
that water is pure,
and that nothing makes it impure.
Nothing makes
it filthy or impure.
And so what this means is all natural
sources of water.
Water from the sky,
water from the earth,
and
other natural
sources of water, they are
all pure
and nothing
makes it
filthy.
Nothing makes it filthy, meaning
as long as the water
is in its natural state,
and it is a large body of water,
either it's a large body of water or
it's running water.
Either it's a large body of water
like a lake
or it's flowing water like a river,
then
nothing makes it impure
even if Najasa falls into it.
The only time Nejasa,
the only time something impure
changes water and makes it impure,
is
if
it enters into a small body of water,
a very small For example, you have a
bucket of water
and some najasa falls into it. That's it.
It's imperiled.
If it's a larger body of water,
then here it only changes and becomes impure
if the najasa changes one of 3 qualities.
One of 3 qualities of that water. What
are they?
Taste.
Taste.
Number 2,
color. And number 3,
the smell.
Okay? So the taste,
the color,
or the smell. If one of these three
properties changes, then
that water is considered najis. Otherwise, it's clean.
Otherwise, it remains clean
and we can now use it
for
for and for Tuhara.
We can use it for and for Tuhara.
And the Sheikh says, this proves
that
when it comes to water,
we have
2 kinds
and there's no need to mention a third
kind. That's it. 2 kinds and that's
it. Number 1, pure water
that is used
for Tuhar,
for purification.
And number 2,
water which is nadis.
Water which
is nadis,
filthy, impure
and you cannot use it for Tuhar.
He says, as for adding a third
category, and that is something that
other fuqaha
and scholars have mentioned.
So they say, you have 3 kinds of
water. They say
tahir
and tahir
and najis.
So tahir is pure, the one we spoke
about. Najis, we know.
And the 3rd category they say is tahir,
which is clean in essence,
but it has been changed.
Not by something nudges,
but by something pure.
But you can't use it for wudu or
wusl.
Why? Because it has changed.
Right? So for example,
let's say you put some powder,
some powder into,
some water, into a jug of water,
and it changes the color. That powder was
pure, it's not najis.
So we can't say this is najis, right?
But they say you can't say it's tawir
because you can't use
it for for wudu. Let's say that powder
was juice powder.
So now you have juice, right?
It's not najis,
but can you use it for wudu?
No.
The Sheikh says we respond to this by
saying,
what?
This is no longer called water. That's it.
You don't call that water anymore.
Right?
It's not water.
As for water, we only have 2 kinds,
tahoor and
najis.
After that,
the last hadith that we will
cover is the hadith of Abu Kata and
this is
narrated by
Imam Malik in his Muwatta,
Imam Ahmed in his musnad,
and
all 4
of the imams
of Asunen,
Abu Dawood, Atirmidi,
ibn Maja,
and An Nasari.
Abu Kata' radiAllahu anhu says,
He says that the Prophet
said regarding
kittens,
small cats,
that
they are not nejis.
Small cats are not impure.
He said,
they are
from among those which makes which make their
rounds
around you.
They're always around you.
They're always coming in and out and they're
always around you.
And
in another narration of this hadith,
narrated by Aisha radiAllahu anha,
it mentions that
someone came to see Aisha radiAllahu anha and
she had prepared a dish.
So
she went to pray
and the one narrating says
that they saw a kitten come
and
eat something from the dish.
After Aisha Radiallahu Anha finished her salah, she
came and she ate from that same place.
So this narrator
was surprised.
How can you eat from there?
So then she said, Aisha radiAllahu anhu has
said the same thing. I heard the prophet
say that
kittens are not nejis
because,
They
are those who go around you, meaning they're
always coming around you, they're always around you
wherever you go, at home, outside, etcetera.
So the Sheikh says here, this hadith,
we have 2
principles.
We have 2 principles that this hadith teaches
us.
Principles that are used
for everything in our sharia.
Number 1,
we have a golden rule in our sharia,
and that is.
That hardship
whenever there's hardship,
it brings ease.
Hardship brings ease. Meaning
that whenever there is hardship,
we're not obligated
to have that hardship on us.
And this hadith is used as an example
of that.
Why is it that the Prophet
said, there's no problem with kittens?
Even if
even if,
you know, they may have some najasa on
them.
Because it's difficult.
As the prophet said in this hadith, it's
difficult.
They're always around us. They're coming in and
out.
Imagine if you had to wash
every single time, it would become difficult.
And he gives other examples of this.
He says,
when it comes to,
you know,
washing yourself
after relieving yourself
in the toilet,
we can do what is known as Istijmah.
So Istinja is with water to clean yourself.
Istijmaru is with stones.
And the prophet
said, we're allowed to do that without water.
The Sheikh says, when you do that, it's
guaranteed that there will be some small amount
of Najasa remaining.
Right?
But it's difficult to remove
it all 100%.
Right?
Likewise,
if your shoes have some najas or you
stepped on something,
the prophet
said, it's enough for you to simply wipe
it off.
You don't have to go and
wash it off
with water.
Likewise,
if you're wearing a long robe or, you
know,
women have long,
abayas that go to their feet, whatever.
When they're walking outside, it's inevitable that, you
know,
it will touch some najasa.
But it's impossible to tell us that every
single time to go and wash it, right?
So this is number 1. Number 2, the
second
principle that this hadith teaches us
is
that the kitten and anything smaller than it
of animals
is clean
when they are alive,
irrespective
of what they touch.
And whatever they touch,
it does not make it.
If they touch food, if they touch any
drink,
clothing, it does not make it nejez.
Any animal
which is smaller than a kitten
or equal to a kitten and smaller.
And so the scholars use this hadith to
prove that.
How?
Because the Prophet used the kitten as an
example
of such an animal,
and other animals take the same route.
So any animal that is of that size
or smaller,
it does not make anything najas.
For example, mice.
You know, if they touch food, it doesn't
make it najas.
And then the Sheikh says
that
we have 5 categories
of animals.
We can put animals in 5 categories in
terms of
them being either Tahir or Nejis.
Number 1,
animals which are
Nejis,
alive and dead.
And all their parts
all their parts
are Nejis,
alive or dead.
Such as
pigs
and carnivores.
Number 2,
that which is Tahir
when it is alive,
that nudges
after it is dead,
and an example of that is
kittens.
Nagis, when it is dead,
because you can't
there's no way of making it halal.
Right? You can't slaughter a kitten and say,
you know, I'm gonna eat it.
Right? So there's no way to make it,
pure.
Number 3.
So kitten isn't anything smaller than that, as
we said. Number 3.
That which is Tahir,
when it is alive
and after
it is dead,
but
we're not allowed to eat it.
That which is Tahir when it is alive
and after it is dead, but we're not
allowed to eat it.
Like
all these insects.
Right?
So they are
tahir
when they're alive and when they're dead,
but we're not allowed to eat them.
Number 4,
that which is when it is alive,
and
when we
slaughter
it according to how we're allowed to slaughter
to make something halal,
then
it is.
It is Taher.
It is Taher.
And that is all these animals that were
allowed to eat,
goats, sheep,
chickens, camels,
etcetera.
And number 5,
that which is Tahir,
when it is alive
and
after its death,
whether it was slaughtered or not.
What is that?
Fish, seafood,
and
also al Jarad,
which is
locust
because the prophet mentioned it specifically in a
hadith.
So this is where we'll stop,
and
we'll continue inshallah.
Not next week, as I'm traveling.
So the next 2 weeks, we're off. And
then after that, Insha'Allah.
So if there's any questions, we could take
those now.
So, actually, this is the first part of
the question, but I but,
just
to wash it before laying it inside or
we just
Nope. It's as the prophet said. He said
nothing he said the, the kittens are clean
and nothing makes them najis. So even if
So the question is,
about the Hadith in which the prophet
says
that if Allah wants good for a person,
he tests him, he puts them to trial.
And
but Allah
in the Quran says,
that he will test us with both good
and evil,
with both good
and evil.
So how do we reconcile between
these 2,
Hadith?
So
with respect to
trials in general,
they are both good and evil.
Right?
The trials that Allah tests us with.
And so
fitin
in general is included
in these trials. So some people, they are
tried with certain sins.
We call that a trial for them.
That is a trial for them. Otherwise, testing
them with those,
with those particular sins.
And then we have calamities
that Allah afflicts different people with
in their wealth, in their health, in their
lives, etcetera.
And this is the one that the prophet
was talking
about. Yeah.
That, when it comes to the believer, Allah
test him,
with that,
with these kinds of trials.
And,
you know,
Allah subhanahu wa ta'ala also also tells us,
Do people think they'll be left
just like that without being tested by saying
La ilaha illallah
and saying we're believers and that's it. You're
not going to be tested.
And then Allah says, we indeed tested those
before you.
So this kind of test is what the
prophet was talking about. Right?
Yeah. So if he's he's, firm, he's steadfast
to be tested more severely. And he's more
frail, he'd be tested accordingly.
Right? But, the term severity, like,
that
does that have a negative connotation, meaning, like,
extremely badly?
Or does that mean, like, can you also
be severely tested with, like,
great blessings? Right? Or does that really refer
only to, like like like you said, the
calamities. Right?
And those, like, hard first trial.
Mhmm. So what's that We can see from
the Yeah.
Yeah. We could see from the context of
the hadith
that the meaning of being tested severely
is
the kind of persecution
that
the believers face because of their deed,
right?
So the prophets,
just look at their lives and see what
they went through.
When we when we say they went through
a tough time,
we mean in terms of
in terms of rejection from their people,
in terms of being persecuted by their people,
Right? And then the believers likewise,
right? In accordance
to their iman.
So that's the meaning of that kind of
test,
that it is because of their deen, because
of holding on to their deen
that
they're tested
and they're tested in this way, being rejected
by their people,
no one listening to them,
people looking down on them,
people persecuting them, whether
physically or verbally,
you know, so on and so forth.
So,
we'll conclude here.