Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 2426
AI: Summary ©
The Shaykh of Islam is the source of forgiveness and healthy behavior, as well as the use of the Shaykh for praying and fasting. Prayer is crucial for avoiding major sins forgiveness and the importance of praying for oneself and others to avoid sin. The importance of praying for the Prophet's favor and the need for people to lead the prayer is emphasized. The speakers discuss the importance of avoiding giving anAdda during busy times, praying for oneself and others to avoid sin, and praying for the Prophet's success and the importance of praying for the Prophet's actions and words. The importance of avoiding gaps in clothing and not leaving any gaps is emphasized, as well as the importance of praying in a certain way for various reasons and the importance of avoiding giving anAdda during busy times. The importance of avoiding gaps in clothing and not leaving any gaps is emphasized, as well as the importance of the Prophet's interFT and
AI: Summary ©
بسم الله الرحمن الرحيم الحمد لله رب العالمين
صلاة والسلام الأتمان الأكملان على خير خلق الله
أجمعين وعلى آله وصحبه ومن اهتدى بهديه واستنى
بسنته إلى يوم الدين اللهم علمنا ماينفعنا وانفعنا
بما علمتنا وزدنا علما وأرنا الحق حقا وارزقنا
اتباعه وأرنا الباطل باطلا وارزقنا اجتنابه واجعلنا ممن
يستمعون القول فيتبعون أحسنه وبعد السلام عليكم ورحمة
الله وبركاته We continue with our series on
the hadith of the Prophet صلى الله عليه
وسلم from this book بهجة قلوب الأبرار by
Shaykh عبد الرحمن السعدي رحمه الله تعالى and
last time we had reached up to hadith
number 23 and so we move on to
the next hadith it is the hadith of
Abu Huraira رضي الله عنه found in Sahih
Muslim عن أبي هريرة رضي الله عنه قال
قال رسول الله صلى الله عليه وسلم الصلوات
الخمس والجمعة إلى الجمعة ورمضان إلى رمضان
مكثرات لما بينهم مجتنبة الكبار the Prophet صلى
الله عليه وسلم says the five صلوات that
we pray in the day and one جمعة
to the next and one رمضان to the
next all of these three things the period
between each one your sins are being expiated
and forgiven between one جمعة and the next
between one رمضان and the next and between
each of the صلوات of the day the
Prophet صلى الله عليه وسلم says sins are
being expiated between each of these but with
a condition as long as the major sins
are avoided مجتنبة الكبار as long as the
major sins are avoided and so the Shaykh
comments on this hadith mentioning that here we
have an example of the great فضل and
bounty of Allah سبحانه وتعالى and the great
virtue of these particular عبادات these three عبادات
what are they?
the five صلوات صلاة الجمعة and fasting رمضان
and so he says among its virtues among
the virtues of these عبادات is that they
are basically feeding the tree of Iman they
are feeding the tree of Iman that exists
in the heart of the believer and so
as we all know Iman, it stems from
the heart and its branches, the branches of
this tree are the good deeds they are
the actions the عبادات that we do and
then he says that sins are harmful for
this tree sins are harmful for this tree
and they diminish that Iman in the heart
and so these three عبادات when they come
as long as one stays away from the
major sins they come and they cleanse and
they purify the heart of the effect of
these sins and so Iman increases with
obedience and it decreases with disobedience it increases
by doing good deeds and it decreases by
committing sins and among the ways
of getting rid of the effect of these
sins is by doing good deeds as Allah
subhanahu wa ta'ala says إِنَّ الْحَسَنَاتُ يُذِهِبْنَا
السَّيِّئَاتُ that good deeds they cause bad deeds
to go away to be expiated, to be
erased and then he also mentions how another
way of having our minor sins forgiven is
by staying away from the major sins this
hadith is an example of that but also
an ayah in the Qur'an but also
an ayah in the Qur'an Allah subhanahu
wa ta'ala says إِن تَجْتَنِبُوا كَبَائِرَنَا تُنْهَوْنَ
عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا as
long as you stay away from the major
sins from the major sins that which you
have been forbidden then we will forgive you
your other sins and so this hadith proves
and this ayah also proves that sins are
two kinds major and minor as for the
major sins the only way to have them
forgiven is by turning to Allah and seeking
His forgiveness and making tawbah and repenting from
those sins so for the major sins for
the kabair we require a specific tawbah as
for the minor sins then there are many
ways of having them forgiven without necessarily asking
Allah for forgiveness and they are mentioned in
various hadith Shaykh al-Islam ibn Taymiyyah he
lists 10 ways of having the minor sins
forgiven but among these ways is what the
Prophet ﷺ mentioned in this hadith good deeds
good deeds they erase the minor sins and
so when you pray for example Salat al
-Fajr whatever sins you commit until Salat al
-Dhuhr the minor sins when Salat al-Dhuhr
comes and you pray it all those sins
have been forgiven likewise you prayed Salat al
-Jumu'ah whatever sins you committed throughout the
week the next Jumu'ah that comes because
of your Salat al-Jumu'ah those sins
are forgiven again the minor sins likewise Ramadan
you fast in Ramadan all the sins that
you may commit throughout the year until the
next Ramadan you come the next Ramadan and
you fast you fasting that next Ramadan erases
the sins of the previous year so this
shows us the importance of maintaining these ibadat
that's what the Shaykh mentioned in the very
beginning he said there are many benefits to
these ibadat besides the fact that we are
fulfilling a command of Allah besides that among
the benefits is that we are having our
sins forgiven and the Shaykh mentions an important
point and that is that this hadith is
not the only hadith that tells us how
minor sins can be forgiven but he mentions
that wherever we have a hadith or even
an ayah in the Qur'an that says
because of certain deeds that we do our
sins are forgiven he says what is meant
by that are the minor sins not the
major sins any hadith that says if you
do such and such your sins are forgiven
it refers to the minor sins not the
major sins now what defines a major sin
the scholars have differed but the Shaykh mentions
that the best definition of a major sin
is anything in which we have either a
hadd from the hudud of the sharia a
particular punishment in the dunya for a particular
sin for a particular crime then that is
a major sin so theft there is a
punishment for it and that is chopping off
the hand murder capital punishment being executed for
it that is the hadd so that is
a major sin so either there is a
punishment in the dunya or a specific punishment
has been mentioned in the akhirah for that
sin that those who do such and such
Allah will punish them in the akhirah so
there is a threat of punishment in the
akhirah or number three that the person who
does it has been cursed by Allah or
his messenger so there are various things that
Allah has mentioned that he curses such people
the la'n of Allah or the Prophet
ﷺ says that Allah has cursed the one
who does such and such or that one
earns the anger of Allah if he does
it so Allah or his messenger mentioned that
Allah becomes angry with such and such people
who do such and such things or the
Prophet ﷺ frees himself from those who commit
these acts so the Prophet ﷺ says for
example ana bari'un I am free from
the one who does such and such so
this is the definition of a major sin
minor sins are anything besides that minor sins
are anything besides that and how do we
know that something is a sin basically Allah
or his messenger forbade it Allah or his
messenger forbade it but now the question is
is it a major sin or a minor
sin and I will explain that the Shaykh
mentions or we can say another way of
distinguishing major sins from minor sins is that
major sins he says that major sins are
those which it's prohibition is because of the
act itself the act itself is haram in
and of itself it's evil in and of
itself it's evil and haram and he says
as for the minor sins they are those
which have been forbidden we have been forbidden
for doing them because they are a means
to the major sins they are a means
that lead to the major sins he gives
an example he says looking at a woman
or being alone with a woman this is
a means that leads to zina so it
is a minor sin and zina itself that
is the major sin and Allah knows best
the next hadith is the hadith of Malik
ibn al-Huwairith and this hadith is agreed
upon in Bukhari and Muslim صلوا
كما رأيتموني أصلي وإذا حضرت الصلاة فليؤدن لكم
أحدكم وليأمكم أكبركم and
so the sheikh mentions that this hadith mentions
three phrases and they are all related to
الصلاة they are all related to the salah
so the Prophet ﷺ says here pray as
you have seen me pray and then he
says when the salah time comes let one
of you to make the adhan and then
let one of you to lead the salah
let one of you lead the salah and
so the Prophet ﷺ was giving this advice
to Malik ibn al-Huwairith رضي الله عنه
and his people they had come from outside
of Medina they had accepted Islam and now
the Prophet ﷺ was teaching them about salah
and we find that whenever a group of
people would accept Islam the Prophet ﷺ, the
very very first thing that he would teach
them is about the salah before teaching them
anything else he would teach them about praying
and this is an example this hadith and
so the Shaykh starts actually with the second
sentence and then the first part of the
hadith he leaves it to the end and
you'll see why because it's chronological so the
Prophet ﷺ says the second sentence when the
time for salah comes let one of you
to make the adhan so before salah we
have the adhan and so he says the
Shaykh mentions in his commentary here that this
shows that adhan is it is obligatory and
mandatory but it is what we call فرض
الكفاية and not فرض العين it is a
communal obligation not an individual obligation meaning that
not every single muslim has to go and
give the adhan and we see that clearly
from the hadith let one of you to
give the adhan let one of you to
give the adhan when the Prophet ﷺ says
when the time for salah comes and so
the whole purpose of the adhan is to
announce to everyone that the time for salah
has come even though the Prophet ﷺ explained
to us when each salah, when it's time
begins this was in the past as for
the present we have many easy ways to
find out when the time for salah begins
with our apps and our phones and all
that but even then we don't say ok
since everyone knows when salah begins therefore we
don't give the adhan no, giving the adhan
the adhan itself is one of the sha
'air of Islam one of the symbols of
Islam it's such an important symbol and sign
of Islam that the Prophet ﷺ he would
make that to be the deciding factor whether
he would attack a people or not so
he would go for jihad and he would
come to a certain town or dwellings at
Fajr, before Fajr and he would wait if
the adhan is given he would not attack
if the adhan is not given for Fajr
he would attack and the shaykh mentions that
there are certain qualities there are certain characteristics
that the mu'adhin should have although anyone
who gives the adhan, the adhan is valid
however it's recommended that the mu'adhin, he
says that he has a nice loud voice
that he is trustworthy because you want to
make sure that the one giving the adhan
gives the adhan on time and not before
the time, so he has to be trustworthy
and he has to have knowledge of the
time like when the time comes in again
this is before clocks and timetables we know
the time based on the movement of the
sun so he has to have knowledge of
that and he
mentions here that this hadith also proves that
giving the adhan is not just when we
are residents but also while we are traveling
as for the iqamah then that is also
a part of the adhan the adhan is
to signal the beginning of the time of
salah and the iqamah the purpose of it
is to basically let everyone know that salah
is starting the
question is at home yeah so
you visited someone at their house there is
a group of people and usually many Muslims
they just give the iqamah instead of the
adhan it's better if we make the adhan
it's better if one person makes the adhan
and then the iqamah and that is based
on this hadith and then he mentions what
to say so after the muadhin gives the
adhan after each we repeat after the muadhin
except when we reach hayya ala al-salati
hayya ala al-falah what do we say?
la hawla wa la quwwata illa billah why
do we say that?
so hayya ala al-salah means come for
salah hayya ala al-falah means come for
success so why this particular dhikr of la
hawla wa la quwwata illa billah there is
no power or strength or might except with
Allah exactly you're basically asking Allah for his
power, his strength to answer that call come
for salah, come for success, you're saying all
power and might is with Allah, he will
enable me to come for salah alright, the
next sentence the next phrase of the prophet
sallallahu alayhi wasallam is wal ya'ummukum akbarukum
so when the time of salah comes, one
of you give the adhan and then when
it comes time to pray together in jama
'ah let one of you to lead the
salah, the shaykh says this proves that praying
in jama'ah is compulsory otherwise the prophet
sallallahu alayhi wasallam would not have said this
he gave him instructions to give the adhan,
he could have just ended it there, and
then everyone prays by themselves but he didn't,
he said then after that, let one of
you to lead the salah, let one of
you to lead the salah so wherever there
is a group of Muslims they must get
together and pray in jama'ah, and there
are several hadith that prove that anyone who
is close to the masjid living at a
distance where he can hear the adhan it
is compulsory upon him to answer the call
and come and pray in the jama'ah,
and here the prophet sallallahu alayhi wasallam says
let one of you to lead the salah
and in another hadith the prophet sallallahu alayhi
wasallam explains who should lead the salah and
so in the other hadith the prophet sallallahu
alayhi wasallam says يَأُمُّ الْقَوْمَ أَقْرَأُهُمْ لِكِتَابِ اللَّهِ
يَأُمُّ الْقَوْمَ أَقْرَأُهُمْ لِكِتَابِ اللَّهِ فَإِن كَانُوا فِي
الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ فَإِن كَانُوا فِي السُّنَّةِ
سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً أَوْ إِسْلَامً The one who
should lead the people is the one who
is most proficient in قراءة of the Qur
'an or the one who is the most
proficient in the Qur'an and the scholars
here, they say that includes being able to
recite properly and that includes the one who
knows the most in حفظ and that includes
the one who has the most knowledge of
the Qur'an meaning there could be a
scholar that he hasn't memorized the Qur'an,
he fits in this category basically
as long as the تجويد doesn't as long
as the recitation the mistakes that are made
are not major mistakes that change the meaning
so here if someone leads and he has
a recitation where he makes mistakes in تجويد
and there may be someone else who has
better تجويد but he's not making mistakes that
change the meaning then and he has memorized
more then he should lead or he has
more knowledge of the Qur'an and its
meanings, then he should lead and then the
Prophet ﷺ says if they are equal, if
you have two people who are equal in
the Qur'an then the one who has
most knowledge of the Sunnah, meaning the one
who has more knowledge of the Deen and
Fiqh, etc then he should lead if they
are equal in that then the one who
made hijrah and the one who became Muslim
first so the one who has been in
Islam longer or the one who is older
as well so if they're all born Muslims
for example, then the one who is elder
and then after that he comes to the
beginning of the hadith because now you're praying
right, now you're praying so the Prophet ﷺ
says in the beginning of the hadith صلوا
كما رأيتموني أصلين pray as you have seen
me pray pray as you have seen me
pray and so this is an instruction from
the Prophet ﷺ for us for the entire
Ummah to pray our Salah as we have
seen him pray now obviously here the Prophet
ﷺ was addressing the companions who actually saw
that with their eyes and it applies to
those who came after his death who never
got to see him until the day of
judgement how?
by relying on the narrations of the companions
who saw him pray and so we have
various hadith in which the companions tell us
how the Prophet ﷺ prayed from beginning until
end in detail and so we learn how
the Prophet ﷺ prayed based on his actions
and also based on his words how?
the companions saw him pray and they said
this is how we saw him praying so
this is based on his action and on
his words the Prophet ﷺ on various occasions
he taught us how to pray with instructions
he said first you say Allahu Akbar then
you do this, then you go into ruku'
with his words likewise the Prophet ﷺ said
regarding hajj he himself made hajj and people
saw him how he made hajj and they
narrated that to us but then he also
said khudhu anni manasikakum take from me the
rituals of hajj so anything I have taught
you about hajj through my words follow that
and so when it comes to praying as
the Prophet ﷺ prayed the reason for this
is very simple salah is one of the
greatest of ibadat and if everyone wanted to
pray their own way then that would lead
to chaos especially when we pray in jama
'at so there has to be a particular
way that we should all be praying united
in one way, in one method and that's
why it's important to pray as the Prophet
ﷺ prayed now having said that having said
that we find that the scholars of Islam
from the past they differed over certain aspects
of the salah but these are minor aspects
of the salah as for the major parts
of the salah like the takbeer reciting surah
al fatiha and ruku' sujud and tashahud and
all that and the number of raka'at
etc they're all agreed upon there's no difference
of opinion there but when it came to
some of the other aspects of the salah
especially the sunnahs that's where they differed and
so there is flexibility there why?
because these scholars they did not simply you
know go away from the teachings of the
Prophet ﷺ when they differed it's not that
each scholar here you know is not following
the guidance of the Prophet ﷺ no but
all of these scholars they did ijtihad they
tried their best to figure out what the
correct method of praying is even in these
minor details but sometimes for whatever reasons there
was ikhtilaf there was a difference of opinion
and these differences of opinions they occurred for
various reasons for example a certain hadith was
authentic to one scholar but it was not
authentic to another or it could be that
both scholars are using the same hadith right
but their conclusion, their interpretation of their hadith
differed let me give you one simple example
of that the Prophet ﷺ said when you
come back from ruku' into the standing position
let your body be as it was in
the beginning of salah let each limb of
the body return to it's original spot as
you were in the beginning of salah so
some scholars said that means before takbeeratul ihwa
how do you stand?
you stand with your hands on the side
before starting the salah other scholars said no
it means the beginning of salah which is
after you said Allahu Akbar so that's why
they say when you get up from ruku'
put your hands together so this is a
simple example of how there is a difference
of opinion another example is do we go
down into sujood with our hands first or
our knees both those who say we go
with our hands those who say we go
with our knees first they're using the same
hadith the Prophet ﷺ said do not go
down like the camel goes down with it's
knees first but now the question is what
are the knees of the camel some said
it is the first two the first two
legs and others said it is the back
two legs so my point of mentioning all
of this is that when we see that
there is a difference of opinion on how
to pray we should not attack those who
pray a different way again when I say
a different way what I mean is within
the confines of the scholars of Ahlul Sunnah
wal Jama'ah and where there is room
for difference of opinion where there is flexibility
otherwise there are certain aspects where there is
no room for difference of opinion because there
is a clear hadith for example or there
is ijma' there is a consensus and so
a person who is praying a different way
he is clearly wrong the question
is how do the scholars determine what is
a pillar of the salah what is a
wajib and what is an obligatory aspect of
the salah and what is a sunnah of
the salah the method that they use regarding
that so basically we have things which are
arqan, the pillars of salah and then we
have things which are the obligatory actions of
the salah and then we have things which
are sunnah obviously the Prophet ﷺ never said
this is rukun, this is a pillar this
is mandatory, this is a sunnah the scholars
did that afterwards now when the scholars did
that it doesn't mean that they are committing
an innovation here no, they are simply making
things easy for us so that we know
is my salah valid or not so the
shaykh actually mentions it here he actually mentions
it here he says he says
that which cannot be dropped from the salah
not out of forgetfulness nor out of ignorance
nor unintentional there is no excuse if you
miss it in the salah your salah is
invalid he says that is what we call
a rukun a pillar he says like the
takbeerat al-ihram and reciting surah al-fatih
and then he says whatever you
miss and it could be made up by
sujud al-sahu at the end that is
what we call wajib it is an obligatory
aspect of the salah so it doesn't invalidate
the salah if you miss it but you
can make up for it and then he
says he says whatever is apart from these
two that has been mentioned as being a
part of salah if you miss it, it
is from the sunan if you miss it,
nothing happens it doesn't affect the validity of
your salah and then he mentions there are
also certain things that we have to stay
away from in the salah that we're not
allowed to do while being in a state
of salah like laughing eating, speaking etc alright,
we'll move on after that to the next
hadith yeah,
the question is if someone misses one of
the arkan one of the pillars of the
salah does he have to repeat the salah
the answer is yes because we mentioned there
is no excuse for missing a rukn if
you miss a pillar of the salah the
salah is invalid and there is no way
to make up for it like we do
with a wajib we do sujud al sahwa
at the end no, with regards to a
rukn you have to pray that salah again
yeah, even if you're in the middle of
the salah, and you can't go back to
it it's something that you cannot go back
to then you have to repeat the salah
I'll start over again the
question is when we line up for salah
and pray in jama'at what is the
ruling of joining and standing together and joining
the feet basically we have various hadith in
which the Prophet ﷺ said that we should
come together, close together and close the gaps
do not, the Prophet ﷺ said he would
say before starting do not leave any gaps
for shaytan and let your shoulders be together
and your feet be together so we should
basically fill those gaps however, it shouldn't be
like some people do where the heels are
together right because when you do that then
you're no longer your feet are no longer
standing straight and that is one of the
aspects of salah that our feet need to
be facing the qiblah if you're trying to
make your heel touch the heel of the
one standing next to you, your feet are
going to be inward kind of so that's
a mistake a lot of people make one
of the scholars who passed away recently Shaykh
Bakr Abu Zaid rahimahullah ta'ala he has
a short book called la jadeedah fissalah there's
nothing new in salah he mentions about 8
or 10 things that people do nowadays which
you know, have no basis in any of
the opinions of the madhabs and he mentions
this as one of them how some people
they bring their heels together and so the
point is, just come close together and don't
leave any gaps for shaytan the next hadith
is a hadith of Jabir radiallahu anhu and
this is also muttafakun alayh agreed upon in
Bukhari and Muslim qala qala recitation
of
hadith recitation
of hadith the prophet salallahu alayhi wasalam says
that I have been given 5 things that
no prophet before me was given number 1
I was given victory through fear that is
struck in the hearts of the enemy by
a distance of a month Number two, the
earth has been made for me a place
for salah and a place through which I
can purify myself, meaning for wudhu, which is
tayammum.
And then he said, wherever a person from
my ummah finds himself and the time of
salah comes, let him pray.
Wherever you are on the face of the
earth, the time of salah comes, pray right
there and then.
Why?
Because the entire earth has been made a
place of salah for the Prophet ﷺ.
Number four, or number three, number three, the
spoils of war, the booty, has been made
permissible for me, meaning to acquire it, to
take it, and it was not made permissible
for any prophet before me.
And number five, I have been given the
intercession, meaning on the Day of Judgment.
And number six, the prophets before me would
be sent to their respective people, whereas I
have been sent for all of mankind, in
general for all of mankind, not to my
specific people only.
The question is related to the last part
of the hadith.
Let's go through the explanation and then we'll
come to it inshallah.
Yeah, inshallah, we'll come to it.
We're going to explain each point now.
So the Shaykh, he comments on this hadith.
He says that our Prophet ﷺ, Allah ﷻ
preferred him over all of mankind, and that
means he preferred him over all of the
prophets and the messengers, even though he told
him specifically to follow the guidance of the
messengers before him.
Allah ﷻ says, أُولَٰئِكَ الَّذِينَ هَدَىٰ اللَّهُ فَبِهُدَاهُ
مُقْتَدِحٌ They are the ones who, after mentioning
the prophets, he tells the Prophet ﷺ, they
are the ones who Allah guided.
So you, O Muhammad, follow their guidance.
So the Prophet ﷺ followed in their footsteps,
he followed their way, and then he superseded
them, he went beyond them, and he basically
superseded them, and that's why when they all
came together, all of them, and he was
there with them in al-Masjid al-Aqsa,
it was he who led them in salah
on the night of al-Israa wa l
-Mi'raj.
And then here, the Prophet ﷺ tells us
that he was given five things that no
other prophet before him was given.
And obviously Allah gave the prophets certain qualities
over the rest of the people.
And certain prophets, Allah gave them what he
did not give to others.
Like Suleyman ﷺ, Allah gave him what he
didn't give to any other prophet.
Even our Prophet Muhammad ﷺ.
So Suleyman ﷺ was a king, and he
had a lot of, his kingdom was huge.
But here the Prophet ﷺ tells us that
he was given certain things that no other
prophet before him was given, and then he
lists them.
So the first thing is that he was
given, or he was given victory through, through
fear.
And this is before reaching the enemy by
a distance of a month's travel.
And this is, as the Shaykh mentions, not
only something that was given to him ﷺ,
but also his ummah after him.
Also his ummah after him.
As long as we are complying with the
teachings of Islam, and as long as we
are taking the means to victory, and we're
prepared, then after that, after that, before, before
the two opponents meet in battle, the kuffar,
they're already shaking with fear.
An example of this from the time of
the Prophet ﷺ was the battle of Tabuk.
This was the first battle that the Prophet
ﷺ announced publicly.
And he mobilized the army, and he made
a public announcement, everyone has to go.
Whereas prior to that, whenever he would go
on a battle, he would maintain secrecy, so
that the enemy doesn't find out.
So he can launch a surprise attack.
But this time, he made it public.
And the distance between Medina and Tabuk was
approximately a month or more.
So without a doubt, the Romans, they found
out, they heard, that the Prophet ﷺ was
coming with an army, and they were one
of the superpowers of the time.
And without a doubt, they have the ability
to face off against the Muslims, militarily, and
through manpower, and through weaponry, etc.
But yet, when Rasulullah ﷺ arrived at Tabuk,
they were nowhere to be seen.
They didn't show up.
Why?
Because of this fear.
Look at how Allah struck fear in their
hearts.
A month before the Prophet ﷺ arrived, and
so they didn't even show up for battle.
And the Prophet ﷺ returned.
And this continued, and will continue until the
Day of Judgment.
The kuffar and the enemies of the Muslims,
before they meet the Muslims in battle, they're
already shaking with fear.
This is something that Allah gave to the
Prophet ﷺ and our ummah, He never gave
to those before us.
Number two, the earth has been made a
place of salah, and a means of tahoor.
What does that mean?
It means wherever you are, you can pray.
However, this was not the case with the
Muslims before us, the nations before us.
They had to pray at specific places.
So wherever you are, the Prophet ﷺ says,
therefore, whenever the time of salah comes, wherever
you are, pray.
But there are exceptions to this.
In various ahadith, the Prophet ﷺ forbade us
from praying at certain places, like the bathrooms,
and graveyards, and the places where camels, the
sheds of camels where they live.
We have various ahadith, and a place which
is najas, where the area has najasa on
it, etc.
But besides that, wherever you are, pray, if
the time of salah comes.
So the entire earth has been made a
masjid for us, and tahooran.
What does that mean?
It means that in order to pray, we
have to do wudhu, if you don't have
access to water, or you have water but
you're afraid that it's going to harm you,
because of an injury that you may have,
then in this case, the alternative to wudhu
is tayammum.
And that's what the Prophet ﷺ is talking
about here.
The earth has been made a means of
purification for us.
Again, this was not the case with any
nation before us.
Number three, the spoils of war, the ghanaim,
have been made permissible for me, and they
were not made permissible for anyone before me.
Again, this is because Allah favored the Prophet
ﷺ and our ummah.
The Shaykh mentions here in his commentary, he
says this is because of our ikhlas, our
iman and our ikhlas.
That the nations before us did not have
that strong of an iman and ikhlas.
So if they went out to fight, they
would do it for the sake of the
dunya.
So that's why Allah made it haram for
them, if they want a war, they cannot
take the spoils of war.
The Shaykh says, as for our ummah, Allah
gave us iman and ikhlas, that we're going
to fight for the sake of Allah, whether
there are spoils of war or not.
And he mentions how the Prophet ﷺ says,
وَجُعِلَ رِزْقِ تَحْتَظُلِّ رُمْحِ And my rizq was
made to be under the shade of my
spear.
What does that mean?
It means that the income of the Prophet
ﷺ was the spoils of war.
We all know that the Prophet ﷺ was
a shepherd.
And then after that, he went into business
with his wife Khadija.
And then when he became a Prophet and
a messenger, that's it.
He devoted his full time to giving da
'wah.
So he had no income, and he lived
a very, very simple life.
But then when he moved to Medina, even
then, as we see from the seerah, he
lived a very simple life.
He didn't have much of an income.
He would take gifts, he would not take
sadaqah.
But then, and specifically from the battle of
Khaybar onwards, a lot of income was coming
in.
And this income was from the battles and
the spoils of war.
Khaybar brought in a lot of that.
The treasures of the Jews and their palm
groves and all of that, they started to
make the Muslims rich.
So that's when the Prophet ﷺ said this,
وَجُوعِ لَرِزْقِ تَحْتَظِلِّ رُمْحِي And my rizq, my
income and my provision was made under the
shade of the spear, meaning the spoils of
war.
And that's why the scholars say, this proves
that to have that as your income must
be the best income.
Because it was what Allah chose for his
Prophet ﷺ.
As for the nations before us, what would
they do if they won a war?
They would take the spoils of war and
they would gather them and then they would
wait.
A fire would come from the sky and
would destroy it all.
And that was a sign that it was
accepted, their jihad was accepted.
And that's how they would make their sacrifices.
Number four, and I have been given الشفاعة,
the intercession.
What is meant by the intercession here?
On the Day of Judgment, the Prophet ﷺ
will have several different intercessions.
An intercession, a شفاعة, is where the Prophet
ﷺ will intercede on behalf of people, on
behalf of his ummah.
He'll come and intercede, be between us and
Allah.
The major شفاعة, الشفاعة العظمى, is when the
people are waiting on the Day of Judgment,
after they are resurrected.
And they're waiting for Allah to come and
start the Judgment.
They'll be waiting and waiting, Allah doesn't come,
so they go to the Prophets.
They begin with Adam ﷺ and he declines,
he says, I'm not going to Allah because
of what I did, eating from the tree.
They go to Nuh ﷺ, he gives an
excuse.
They go to Ibrahim ﷺ, he gives an
excuse.
They go to Musa and Isa, and finally
they come to Muhammad ﷺ.
This is mentioned in a long hadith, it's
known as حديث الشفاعة.
At the end, the Prophet ﷺ goes to
the throne of Allah, and he makes sujood.
He says in the hadith, and I will
say words of praise, محمد.
Words of praise, praising Allah while I'm in
that state.
Words and phrases that I do not even
know today.
Such words and phrases that I don't even
know today.
They'll be just praising Allah, and then finally
Allah ﷻ will say, Oh Muhammad, lift your
head, ask, and you will be given, make
intercession, and your intercession will be accepted.
Yeah, it was given, each Prophet gave their
excuse.
So this is known as the major شفاعة,
the major intercession of the Prophet ﷺ.
Besides that, the Prophet ﷺ will intercede on
behalf of his ummah.
And in this regard, the Prophet ﷺ says
that every Prophet was given a du'a
that was accepted by Allah.
Allah said, make a du'a, whatever you
want, and I'll give it to you.
لكل نبي دعوة قد تعجلها Every Prophet, he
made that du'a in the dunya, and
Allah gave it to him.
The Prophet ﷺ says, وَقَدْ خَبَّأْتُ دَعْوَةِ شَفَاعَةً
لِأُمَّتِي فَهِيَ نَائِلَةٌ إِن شَاءَ اللَّهَ مِن مَاتَ
لَا يُشْرِكُ بِاللَّهِ شَيْئًا The Prophet ﷺ says,
as for me, I saved my du'a
to be the شفاعة for my ummah.
And it will happen, it is guaranteed.
For anyone from my ummah, who dies not
associating any partners with Allah.
So which شفاعة is this?
The scholars mention, there are several.
Number one, his شفاعة for the people
of Jannah to enter Jannah.
Number two, his شفاعة for those who committed
major sins, and they are going to end
up in the hellfire, for them to be
spared.
And for those who are in the hellfire,
for them to be taken out and enter
into Jannah.
And finally number five, every prophet was sent
to his respective people, whereas I have been
sent for all of mankind.
And so coming to your question, here the
Prophet ﷺ is saying that every prophet was
sent to his respective people.
Meaning, to his respective people, not to all
the people who existed at that particular time.
So for example, the prophets of Bani Israel,
they were sent only to Bani Israel.
They were not sent to anyone else.
The other nations, the other people were not
required to follow those prophets.
So the question is that the brother is
saying that he believes that, we have evidence
that the previous prophets were sent for all
the people at their particular time.
And he gave examples, Sulaiman ﷺ inviting the
queen of Saba, Bilqis, and Yusuf ﷺ giving
da'wah to the two people who were
in the prison with him, and the wife
of Fir'aun and the believer from the
family of Fir'aun.
None of these people are from the people
of that prophet.
They were not from his race or his
ethnicity.
And so to answer this, we say first
of all, if you say all the people
of that particular time, then the problem with
that is that you have sometimes several prophets
who are living together at the same time.
So which prophet should the people follow?
They all have the same message, but their
shari'a differs.
The shari'as of all the previous prophets
differed based on different circumstances.
There were differences.
Isa ﷺ said, I have come to change
certain things.
That's fine.
But to say that they were sent to
all of the people of their time, that
means whoever does not follow them, he will
be in the hellfire.
But these prophets did not make any effort
to go and give da'wah to all
the people of the world.
So what we say here is that when
they would give da'wah to anyone who
were not from their people, then that is
not من قبيل الوجوب, but من قبيل المستحب.
No, of course he will.
But the difference between that and Muhammad ﷺ
is that our Prophet ﷺ, when he was
done giving da'wah to the Arabs, he
didn't stop.
He didn't say, I fulfilled my mission, now
that's it, I'm done.
Right?
No, not only is he the last messenger,
but also he was sent for all of
mankind.
قُلْ يَا أَيُّهَا النَّاسِ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ
جَمِيعًا Right?
And this hadith here as well.
Why did the Prophet ﷺ say that there's
a difference between me and the prophets before
me?
Why did he say here, وَكَانَ النَّبِيُّ يُبْعَثُ
إِلَىٰ قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَىٰ النَّاسِ عَمَّةً If
all the prophets were sent to all the
people of their time, then there's no difference
between Muhammad ﷺ and the others.
Yeah.
But it seems that anyone who lived before
Muhammad ﷺ, basically he should follow whichever guidance
is around him.
Not all of them will go to *.
Not all of them will go to hellfire.
Yes, specific people who Allah told the Prophet
ﷺ that they are in hellfire.
How about those who did not worship the
idols, Al-Hunafa?
They did not follow Isa ﷺ.
They were in Mecca, they were Arabs.
There's exceptions.
But then there were others who were not
following Isa or any of the prophets, but
they were following Ibrahim ﷺ.
They were not committing shirk.
Wallahu Anhu.
In general, the message of Ibrahim ﷺ was
the message of tawheed and not committing shirk.
This eroded over time.
And the majority of the people ended up
introducing idol worship, and they started worshiping idols.
This is the majority of the people.
And there were a few individuals who realized
that this is wrong.
But they didn't have any knowledge.
There was no way for them to learn
what was the actual message of Ibrahim ﷺ.
But they were just going based on their
fitrah.
That's what they were going based on.
Wallahu Anhu.
Subhanak Allahumma bihamdik.
Ashhadu an la ilaha illa anta astaghfiruka wa
atubu ilayka.
Wa sallillahi wa sallim ala nabiyyina Muhammad wa
ala alihi wa sahbihi ajma'in.
Wassalamualaikum warahmatullahi wabarakatuh.