Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 2426

Kamil Ahmad
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: Transcript ©
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بسم الله الرحمن الرحيم الحمد لله رب العالمين

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صلاة والسلام الأتمان الأكملان على خير خلق الله

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أجمعين وعلى آله وصحبه ومن اهتدى بهديه واستنى

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بسنته إلى يوم الدين اللهم علمنا ماينفعنا وانفعنا

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بما علمتنا وزدنا علما وأرنا الحق حقا وارزقنا

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اتباعه وأرنا الباطل باطلا وارزقنا اجتنابه واجعلنا ممن

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يستمعون القول فيتبعون أحسنه وبعد السلام عليكم ورحمة

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الله وبركاته We continue with our series on

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the hadith of the Prophet صلى الله عليه

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وسلم from this book بهجة قلوب الأبرار by

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Shaykh عبد الرحمن السعدي رحمه الله تعالى and

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last time we had reached up to hadith

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number 23 and so we move on to

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the next hadith it is the hadith of

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Abu Huraira رضي الله عنه found in Sahih

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Muslim عن أبي هريرة رضي الله عنه قال

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قال رسول الله صلى الله عليه وسلم الصلوات

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الخمس والجمعة إلى الجمعة ورمضان إلى رمضان

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مكثرات لما بينهم مجتنبة الكبار the Prophet صلى

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الله عليه وسلم says the five صلوات that

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we pray in the day and one جمعة

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to the next and one رمضان to the

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next all of these three things the period

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between each one your sins are being expiated

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and forgiven between one جمعة and the next

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between one رمضان and the next and between

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each of the صلوات of the day the

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Prophet صلى الله عليه وسلم says sins are

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being expiated between each of these but with

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a condition as long as the major sins

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are avoided مجتنبة الكبار as long as the

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major sins are avoided and so the Shaykh

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comments on this hadith mentioning that here we

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have an example of the great فضل and

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bounty of Allah سبحانه وتعالى and the great

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virtue of these particular عبادات these three عبادات

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what are they?

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the five صلوات صلاة الجمعة and fasting رمضان

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and so he says among its virtues among

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the virtues of these عبادات is that they

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are basically feeding the tree of Iman they

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are feeding the tree of Iman that exists

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in the heart of the believer and so

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as we all know Iman, it stems from

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the heart and its branches, the branches of

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this tree are the good deeds they are

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the actions the عبادات that we do and

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then he says that sins are harmful for

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this tree sins are harmful for this tree

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and they diminish that Iman in the heart

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and so these three عبادات when they come

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as long as one stays away from the

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major sins they come and they cleanse and

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they purify the heart of the effect of

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these sins and so Iman increases with

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obedience and it decreases with disobedience it increases

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by doing good deeds and it decreases by

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committing sins and among the ways

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of getting rid of the effect of these

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sins is by doing good deeds as Allah

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subhanahu wa ta'ala says إِنَّ الْحَسَنَاتُ يُذِهِبْنَا

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السَّيِّئَاتُ that good deeds they cause bad deeds

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to go away to be expiated, to be

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erased and then he also mentions how another

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way of having our minor sins forgiven is

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by staying away from the major sins this

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hadith is an example of that but also

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an ayah in the Qur'an but also

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an ayah in the Qur'an Allah subhanahu

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wa ta'ala says إِن تَجْتَنِبُوا كَبَائِرَنَا تُنْهَوْنَ

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عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا as

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long as you stay away from the major

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sins from the major sins that which you

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have been forbidden then we will forgive you

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your other sins and so this hadith proves

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and this ayah also proves that sins are

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two kinds major and minor as for the

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major sins the only way to have them

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forgiven is by turning to Allah and seeking

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His forgiveness and making tawbah and repenting from

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those sins so for the major sins for

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the kabair we require a specific tawbah as

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for the minor sins then there are many

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ways of having them forgiven without necessarily asking

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Allah for forgiveness and they are mentioned in

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various hadith Shaykh al-Islam ibn Taymiyyah he

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lists 10 ways of having the minor sins

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forgiven but among these ways is what the

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Prophet ﷺ mentioned in this hadith good deeds

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good deeds they erase the minor sins and

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so when you pray for example Salat al

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-Fajr whatever sins you commit until Salat al

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-Dhuhr the minor sins when Salat al-Dhuhr

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comes and you pray it all those sins

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have been forgiven likewise you prayed Salat al

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-Jumu'ah whatever sins you committed throughout the

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week the next Jumu'ah that comes because

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of your Salat al-Jumu'ah those sins

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are forgiven again the minor sins likewise Ramadan

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you fast in Ramadan all the sins that

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you may commit throughout the year until the

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next Ramadan you come the next Ramadan and

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you fast you fasting that next Ramadan erases

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the sins of the previous year so this

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shows us the importance of maintaining these ibadat

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that's what the Shaykh mentioned in the very

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beginning he said there are many benefits to

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these ibadat besides the fact that we are

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fulfilling a command of Allah besides that among

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the benefits is that we are having our

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sins forgiven and the Shaykh mentions an important

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point and that is that this hadith is

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not the only hadith that tells us how

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minor sins can be forgiven but he mentions

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that wherever we have a hadith or even

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an ayah in the Qur'an that says

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because of certain deeds that we do our

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sins are forgiven he says what is meant

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by that are the minor sins not the

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major sins any hadith that says if you

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do such and such your sins are forgiven

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it refers to the minor sins not the

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major sins now what defines a major sin

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the scholars have differed but the Shaykh mentions

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that the best definition of a major sin

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is anything in which we have either a

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hadd from the hudud of the sharia a

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particular punishment in the dunya for a particular

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sin for a particular crime then that is

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a major sin so theft there is a

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punishment for it and that is chopping off

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the hand murder capital punishment being executed for

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it that is the hadd so that is

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a major sin so either there is a

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punishment in the dunya or a specific punishment

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has been mentioned in the akhirah for that

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sin that those who do such and such

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Allah will punish them in the akhirah so

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there is a threat of punishment in the

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akhirah or number three that the person who

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does it has been cursed by Allah or

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his messenger so there are various things that

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Allah has mentioned that he curses such people

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the la'n of Allah or the Prophet

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ﷺ says that Allah has cursed the one

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who does such and such or that one

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earns the anger of Allah if he does

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it so Allah or his messenger mentioned that

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Allah becomes angry with such and such people

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who do such and such things or the

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Prophet ﷺ frees himself from those who commit

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these acts so the Prophet ﷺ says for

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example ana bari'un I am free from

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the one who does such and such so

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this is the definition of a major sin

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minor sins are anything besides that minor sins

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are anything besides that and how do we

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know that something is a sin basically Allah

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or his messenger forbade it Allah or his

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messenger forbade it but now the question is

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is it a major sin or a minor

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sin and I will explain that the Shaykh

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mentions or we can say another way of

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distinguishing major sins from minor sins is that

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major sins he says that major sins are

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those which it's prohibition is because of the

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act itself the act itself is haram in

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and of itself it's evil in and of

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itself it's evil and haram and he says

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as for the minor sins they are those

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which have been forbidden we have been forbidden

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for doing them because they are a means

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to the major sins they are a means

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that lead to the major sins he gives

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an example he says looking at a woman

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or being alone with a woman this is

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a means that leads to zina so it

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is a minor sin and zina itself that

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is the major sin and Allah knows best

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the next hadith is the hadith of Malik

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ibn al-Huwairith and this hadith is agreed

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upon in Bukhari and Muslim صلوا

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كما رأيتموني أصلي وإذا حضرت الصلاة فليؤدن لكم

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أحدكم وليأمكم أكبركم and

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so the sheikh mentions that this hadith mentions

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three phrases and they are all related to

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الصلاة they are all related to the salah

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so the Prophet ﷺ says here pray as

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you have seen me pray and then he

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says when the salah time comes let one

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of you to make the adhan and then

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let one of you to lead the salah

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let one of you lead the salah and

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so the Prophet ﷺ was giving this advice

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to Malik ibn al-Huwairith رضي الله عنه

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and his people they had come from outside

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of Medina they had accepted Islam and now

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the Prophet ﷺ was teaching them about salah

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and we find that whenever a group of

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people would accept Islam the Prophet ﷺ, the

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very very first thing that he would teach

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them is about the salah before teaching them

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anything else he would teach them about praying

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and this is an example this hadith and

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so the Shaykh starts actually with the second

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sentence and then the first part of the

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hadith he leaves it to the end and

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you'll see why because it's chronological so the

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Prophet ﷺ says the second sentence when the

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time for salah comes let one of you

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to make the adhan so before salah we

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have the adhan and so he says the

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Shaykh mentions in his commentary here that this

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shows that adhan is it is obligatory and

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mandatory but it is what we call فرض

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الكفاية and not فرض العين it is a

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communal obligation not an individual obligation meaning that

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not every single muslim has to go and

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give the adhan and we see that clearly

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from the hadith let one of you to

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give the adhan let one of you to

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give the adhan when the Prophet ﷺ says

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when the time for salah comes and so

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the whole purpose of the adhan is to

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announce to everyone that the time for salah

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has come even though the Prophet ﷺ explained

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to us when each salah, when it's time

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begins this was in the past as for

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the present we have many easy ways to

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find out when the time for salah begins

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with our apps and our phones and all

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that but even then we don't say ok

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since everyone knows when salah begins therefore we

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don't give the adhan no, giving the adhan

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the adhan itself is one of the sha

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'air of Islam one of the symbols of

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Islam it's such an important symbol and sign

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of Islam that the Prophet ﷺ he would

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make that to be the deciding factor whether

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he would attack a people or not so

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he would go for jihad and he would

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come to a certain town or dwellings at

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Fajr, before Fajr and he would wait if

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the adhan is given he would not attack

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if the adhan is not given for Fajr

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he would attack and the shaykh mentions that

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there are certain qualities there are certain characteristics

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that the mu'adhin should have although anyone

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who gives the adhan, the adhan is valid

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however it's recommended that the mu'adhin, he

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says that he has a nice loud voice

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that he is trustworthy because you want to

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make sure that the one giving the adhan

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gives the adhan on time and not before

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the time, so he has to be trustworthy

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and he has to have knowledge of the

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time like when the time comes in again

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this is before clocks and timetables we know

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the time based on the movement of the

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sun so he has to have knowledge of

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that and he

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mentions here that this hadith also proves that

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giving the adhan is not just when we

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are residents but also while we are traveling

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as for the iqamah then that is also

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a part of the adhan the adhan is

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to signal the beginning of the time of

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salah and the iqamah the purpose of it

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is to basically let everyone know that salah

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is starting the

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question is at home yeah so

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you visited someone at their house there is

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a group of people and usually many Muslims

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they just give the iqamah instead of the

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adhan it's better if we make the adhan

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it's better if one person makes the adhan

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and then the iqamah and that is based

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on this hadith and then he mentions what

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to say so after the muadhin gives the

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adhan after each we repeat after the muadhin

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except when we reach hayya ala al-salati

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hayya ala al-falah what do we say?

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la hawla wa la quwwata illa billah why

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do we say that?

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so hayya ala al-salah means come for

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salah hayya ala al-falah means come for

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success so why this particular dhikr of la

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hawla wa la quwwata illa billah there is

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no power or strength or might except with

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Allah exactly you're basically asking Allah for his

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power, his strength to answer that call come

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for salah, come for success, you're saying all

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power and might is with Allah, he will

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enable me to come for salah alright, the

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next sentence the next phrase of the prophet

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sallallahu alayhi wasallam is wal ya'ummukum akbarukum

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so when the time of salah comes, one

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of you give the adhan and then when

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it comes time to pray together in jama

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'ah let one of you to lead the

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salah, the shaykh says this proves that praying

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in jama'ah is compulsory otherwise the prophet

00:25:12 --> 00:25:13

sallallahu alayhi wasallam would not have said this

00:25:15 --> 00:25:17

he gave him instructions to give the adhan,

00:25:18 --> 00:25:20

he could have just ended it there, and

00:25:20 --> 00:25:24

then everyone prays by themselves but he didn't,

00:25:24 --> 00:25:26

he said then after that, let one of

00:25:26 --> 00:25:29

you to lead the salah, let one of

00:25:29 --> 00:25:32

you to lead the salah so wherever there

00:25:32 --> 00:25:35

is a group of Muslims they must get

00:25:35 --> 00:25:39

together and pray in jama'ah, and there

00:25:39 --> 00:25:42

are several hadith that prove that anyone who

00:25:42 --> 00:25:46

is close to the masjid living at a

00:25:46 --> 00:25:50

distance where he can hear the adhan it

00:25:50 --> 00:25:53

is compulsory upon him to answer the call

00:25:53 --> 00:25:55

and come and pray in the jama'ah,

00:25:58 --> 00:26:03

and here the prophet sallallahu alayhi wasallam says

00:26:03 --> 00:26:04

let one of you to lead the salah

00:26:04 --> 00:26:07

and in another hadith the prophet sallallahu alayhi

00:26:07 --> 00:26:11

wasallam explains who should lead the salah and

00:26:11 --> 00:26:12

so in the other hadith the prophet sallallahu

00:26:12 --> 00:26:16

alayhi wasallam says يَأُمُّ الْقَوْمَ أَقْرَأُهُمْ لِكِتَابِ اللَّهِ

00:26:16 --> 00:26:17

يَأُمُّ الْقَوْمَ أَقْرَأُهُمْ لِكِتَابِ اللَّهِ فَإِن كَانُوا فِي

00:26:17 --> 00:26:22

الْقِرَاءَةِ سَوَاءً فَأَعْلَمُهُمْ بِالسُّنَّةِ فَإِن كَانُوا فِي السُّنَّةِ

00:26:22 --> 00:26:28

سَوَاءً فَأَقْدَمُهُمْ هِجْرَةً أَوْ إِسْلَامً The one who

00:26:28 --> 00:26:31

should lead the people is the one who

00:26:31 --> 00:26:36

is most proficient in قراءة of the Qur

00:26:36 --> 00:26:40

'an or the one who is the most

00:26:40 --> 00:26:43

proficient in the Qur'an and the scholars

00:26:43 --> 00:26:47

here, they say that includes being able to

00:26:47 --> 00:26:51

recite properly and that includes the one who

00:26:51 --> 00:26:54

knows the most in حفظ and that includes

00:26:54 --> 00:26:56

the one who has the most knowledge of

00:26:56 --> 00:27:00

the Qur'an meaning there could be a

00:27:00 --> 00:27:03

scholar that he hasn't memorized the Qur'an,

00:27:03 --> 00:27:17

he fits in this category basically

00:27:18 --> 00:27:27

as long as the تجويد doesn't as long

00:27:27 --> 00:27:31

as the recitation the mistakes that are made

00:27:31 --> 00:27:33

are not major mistakes that change the meaning

00:27:35 --> 00:27:39

so here if someone leads and he has

00:27:39 --> 00:27:42

a recitation where he makes mistakes in تجويد

00:27:43 --> 00:27:47

and there may be someone else who has

00:27:47 --> 00:27:50

better تجويد but he's not making mistakes that

00:27:50 --> 00:27:56

change the meaning then and he has memorized

00:27:56 --> 00:28:00

more then he should lead or he has

00:28:00 --> 00:28:02

more knowledge of the Qur'an and its

00:28:02 --> 00:28:06

meanings, then he should lead and then the

00:28:06 --> 00:28:11

Prophet ﷺ says if they are equal, if

00:28:11 --> 00:28:12

you have two people who are equal in

00:28:12 --> 00:28:16

the Qur'an then the one who has

00:28:16 --> 00:28:17

most knowledge of the Sunnah, meaning the one

00:28:17 --> 00:28:20

who has more knowledge of the Deen and

00:28:20 --> 00:28:24

Fiqh, etc then he should lead if they

00:28:24 --> 00:28:27

are equal in that then the one who

00:28:27 --> 00:28:29

made hijrah and the one who became Muslim

00:28:29 --> 00:28:32

first so the one who has been in

00:28:32 --> 00:28:38

Islam longer or the one who is older

00:28:38 --> 00:28:42

as well so if they're all born Muslims

00:28:42 --> 00:28:44

for example, then the one who is elder

00:28:49 --> 00:28:53

and then after that he comes to the

00:28:53 --> 00:28:55

beginning of the hadith because now you're praying

00:28:56 --> 00:28:58

right, now you're praying so the Prophet ﷺ

00:28:58 --> 00:29:01

says in the beginning of the hadith صلوا

00:29:01 --> 00:29:05

كما رأيتموني أصلين pray as you have seen

00:29:05 --> 00:29:08

me pray pray as you have seen me

00:29:08 --> 00:29:12

pray and so this is an instruction from

00:29:12 --> 00:29:15

the Prophet ﷺ for us for the entire

00:29:15 --> 00:29:20

Ummah to pray our Salah as we have

00:29:20 --> 00:29:24

seen him pray now obviously here the Prophet

00:29:24 --> 00:29:29

ﷺ was addressing the companions who actually saw

00:29:29 --> 00:29:33

that with their eyes and it applies to

00:29:33 --> 00:29:36

those who came after his death who never

00:29:36 --> 00:29:38

got to see him until the day of

00:29:38 --> 00:29:40

judgement how?

00:29:41 --> 00:29:46

by relying on the narrations of the companions

00:29:46 --> 00:29:50

who saw him pray and so we have

00:29:50 --> 00:29:54

various hadith in which the companions tell us

00:29:54 --> 00:29:58

how the Prophet ﷺ prayed from beginning until

00:29:58 --> 00:30:05

end in detail and so we learn how

00:30:05 --> 00:30:08

the Prophet ﷺ prayed based on his actions

00:30:08 --> 00:30:12

and also based on his words how?

00:30:13 --> 00:30:17

the companions saw him pray and they said

00:30:17 --> 00:30:20

this is how we saw him praying so

00:30:20 --> 00:30:22

this is based on his action and on

00:30:22 --> 00:30:25

his words the Prophet ﷺ on various occasions

00:30:25 --> 00:30:29

he taught us how to pray with instructions

00:30:29 --> 00:30:32

he said first you say Allahu Akbar then

00:30:32 --> 00:30:33

you do this, then you go into ruku'

00:30:34 --> 00:30:40

with his words likewise the Prophet ﷺ said

00:30:40 --> 00:30:45

regarding hajj he himself made hajj and people

00:30:45 --> 00:30:47

saw him how he made hajj and they

00:30:47 --> 00:30:50

narrated that to us but then he also

00:30:50 --> 00:30:54

said khudhu anni manasikakum take from me the

00:30:54 --> 00:30:59

rituals of hajj so anything I have taught

00:30:59 --> 00:31:03

you about hajj through my words follow that

00:31:07 --> 00:31:09

and so when it comes to praying as

00:31:09 --> 00:31:13

the Prophet ﷺ prayed the reason for this

00:31:13 --> 00:31:17

is very simple salah is one of the

00:31:17 --> 00:31:24

greatest of ibadat and if everyone wanted to

00:31:24 --> 00:31:28

pray their own way then that would lead

00:31:28 --> 00:31:33

to chaos especially when we pray in jama

00:31:33 --> 00:31:39

'at so there has to be a particular

00:31:39 --> 00:31:42

way that we should all be praying united

00:31:42 --> 00:31:50

in one way, in one method and that's

00:31:50 --> 00:31:54

why it's important to pray as the Prophet

00:31:54 --> 00:32:02

ﷺ prayed now having said that having said

00:32:02 --> 00:32:08

that we find that the scholars of Islam

00:32:10 --> 00:32:15

from the past they differed over certain aspects

00:32:15 --> 00:32:21

of the salah but these are minor aspects

00:32:21 --> 00:32:26

of the salah as for the major parts

00:32:26 --> 00:32:30

of the salah like the takbeer reciting surah

00:32:30 --> 00:32:34

al fatiha and ruku' sujud and tashahud and

00:32:34 --> 00:32:36

all that and the number of raka'at

00:32:36 --> 00:32:40

etc they're all agreed upon there's no difference

00:32:40 --> 00:32:43

of opinion there but when it came to

00:32:43 --> 00:32:45

some of the other aspects of the salah

00:32:45 --> 00:32:49

especially the sunnahs that's where they differed and

00:32:49 --> 00:32:52

so there is flexibility there why?

00:32:53 --> 00:32:58

because these scholars they did not simply you

00:32:58 --> 00:33:02

know go away from the teachings of the

00:33:02 --> 00:33:06

Prophet ﷺ when they differed it's not that

00:33:06 --> 00:33:13

each scholar here you know is not following

00:33:13 --> 00:33:17

the guidance of the Prophet ﷺ no but

00:33:17 --> 00:33:21

all of these scholars they did ijtihad they

00:33:23 --> 00:33:26

tried their best to figure out what the

00:33:26 --> 00:33:29

correct method of praying is even in these

00:33:29 --> 00:33:34

minor details but sometimes for whatever reasons there

00:33:34 --> 00:33:37

was ikhtilaf there was a difference of opinion

00:33:37 --> 00:33:41

and these differences of opinions they occurred for

00:33:41 --> 00:33:48

various reasons for example a certain hadith was

00:33:48 --> 00:33:50

authentic to one scholar but it was not

00:33:50 --> 00:33:55

authentic to another or it could be that

00:33:55 --> 00:34:02

both scholars are using the same hadith right

00:34:03 --> 00:34:05

but their conclusion, their interpretation of their hadith

00:34:05 --> 00:34:10

differed let me give you one simple example

00:34:10 --> 00:34:19

of that the Prophet ﷺ said when you

00:34:19 --> 00:34:24

come back from ruku' into the standing position

00:34:26 --> 00:34:30

let your body be as it was in

00:34:30 --> 00:34:35

the beginning of salah let each limb of

00:34:35 --> 00:34:39

the body return to it's original spot as

00:34:39 --> 00:34:43

you were in the beginning of salah so

00:34:43 --> 00:34:46

some scholars said that means before takbeeratul ihwa

00:34:48 --> 00:34:50

how do you stand?

00:34:50 --> 00:34:51

you stand with your hands on the side

00:34:52 --> 00:34:54

before starting the salah other scholars said no

00:34:56 --> 00:34:58

it means the beginning of salah which is

00:34:58 --> 00:35:00

after you said Allahu Akbar so that's why

00:35:00 --> 00:35:02

they say when you get up from ruku'

00:35:02 --> 00:35:06

put your hands together so this is a

00:35:06 --> 00:35:10

simple example of how there is a difference

00:35:10 --> 00:35:14

of opinion another example is do we go

00:35:14 --> 00:35:18

down into sujood with our hands first or

00:35:18 --> 00:35:24

our knees both those who say we go

00:35:24 --> 00:35:26

with our hands those who say we go

00:35:26 --> 00:35:28

with our knees first they're using the same

00:35:28 --> 00:35:33

hadith the Prophet ﷺ said do not go

00:35:33 --> 00:35:40

down like the camel goes down with it's

00:35:40 --> 00:35:45

knees first but now the question is what

00:35:45 --> 00:35:49

are the knees of the camel some said

00:35:49 --> 00:35:52

it is the first two the first two

00:35:52 --> 00:35:53

legs and others said it is the back

00:35:53 --> 00:35:58

two legs so my point of mentioning all

00:35:58 --> 00:36:01

of this is that when we see that

00:36:01 --> 00:36:03

there is a difference of opinion on how

00:36:03 --> 00:36:08

to pray we should not attack those who

00:36:08 --> 00:36:12

pray a different way again when I say

00:36:12 --> 00:36:14

a different way what I mean is within

00:36:14 --> 00:36:18

the confines of the scholars of Ahlul Sunnah

00:36:18 --> 00:36:22

wal Jama'ah and where there is room

00:36:22 --> 00:36:25

for difference of opinion where there is flexibility

00:36:28 --> 00:36:31

otherwise there are certain aspects where there is

00:36:31 --> 00:36:34

no room for difference of opinion because there

00:36:34 --> 00:36:38

is a clear hadith for example or there

00:36:38 --> 00:36:43

is ijma' there is a consensus and so

00:36:43 --> 00:36:46

a person who is praying a different way

00:36:46 --> 00:37:01

he is clearly wrong the question

00:37:01 --> 00:37:06

is how do the scholars determine what is

00:37:07 --> 00:37:11

a pillar of the salah what is a

00:37:11 --> 00:37:14

wajib and what is an obligatory aspect of

00:37:14 --> 00:37:17

the salah and what is a sunnah of

00:37:17 --> 00:37:21

the salah the method that they use regarding

00:37:21 --> 00:37:24

that so basically we have things which are

00:37:24 --> 00:37:27

arqan, the pillars of salah and then we

00:37:27 --> 00:37:30

have things which are the obligatory actions of

00:37:30 --> 00:37:31

the salah and then we have things which

00:37:31 --> 00:37:34

are sunnah obviously the Prophet ﷺ never said

00:37:34 --> 00:37:36

this is rukun, this is a pillar this

00:37:36 --> 00:37:39

is mandatory, this is a sunnah the scholars

00:37:39 --> 00:37:41

did that afterwards now when the scholars did

00:37:41 --> 00:37:44

that it doesn't mean that they are committing

00:37:44 --> 00:37:47

an innovation here no, they are simply making

00:37:47 --> 00:37:50

things easy for us so that we know

00:37:50 --> 00:37:53

is my salah valid or not so the

00:37:53 --> 00:37:56

shaykh actually mentions it here he actually mentions

00:37:56 --> 00:38:22

it here he says he says

00:38:22 --> 00:38:29

that which cannot be dropped from the salah

00:38:31 --> 00:38:35

not out of forgetfulness nor out of ignorance

00:38:38 --> 00:38:44

nor unintentional there is no excuse if you

00:38:44 --> 00:38:46

miss it in the salah your salah is

00:38:46 --> 00:38:48

invalid he says that is what we call

00:38:48 --> 00:39:00

a rukun a pillar he says like the

00:39:00 --> 00:39:05

takbeerat al-ihram and reciting surah al-fatih

00:39:06 --> 00:39:16

and then he says whatever you

00:39:16 --> 00:39:19

miss and it could be made up by

00:39:19 --> 00:39:21

sujud al-sahu at the end that is

00:39:21 --> 00:39:24

what we call wajib it is an obligatory

00:39:24 --> 00:39:27

aspect of the salah so it doesn't invalidate

00:39:27 --> 00:39:29

the salah if you miss it but you

00:39:29 --> 00:39:33

can make up for it and then he

00:39:33 --> 00:39:41

says he says whatever is apart from these

00:39:41 --> 00:39:43

two that has been mentioned as being a

00:39:43 --> 00:39:45

part of salah if you miss it, it

00:39:45 --> 00:39:48

is from the sunan if you miss it,

00:39:49 --> 00:39:52

nothing happens it doesn't affect the validity of

00:39:52 --> 00:39:55

your salah and then he mentions there are

00:39:55 --> 00:39:57

also certain things that we have to stay

00:39:57 --> 00:40:02

away from in the salah that we're not

00:40:02 --> 00:40:03

allowed to do while being in a state

00:40:03 --> 00:40:12

of salah like laughing eating, speaking etc alright,

00:40:12 --> 00:40:14

we'll move on after that to the next

00:40:14 --> 00:40:29

hadith yeah,

00:40:29 --> 00:40:32

the question is if someone misses one of

00:40:32 --> 00:40:34

the arkan one of the pillars of the

00:40:34 --> 00:40:38

salah does he have to repeat the salah

00:40:38 --> 00:40:42

the answer is yes because we mentioned there

00:40:42 --> 00:40:46

is no excuse for missing a rukn if

00:40:46 --> 00:40:49

you miss a pillar of the salah the

00:40:49 --> 00:40:52

salah is invalid and there is no way

00:40:52 --> 00:40:54

to make up for it like we do

00:40:54 --> 00:40:56

with a wajib we do sujud al sahwa

00:40:56 --> 00:40:58

at the end no, with regards to a

00:40:58 --> 00:41:02

rukn you have to pray that salah again

00:41:07 --> 00:41:09

yeah, even if you're in the middle of

00:41:09 --> 00:41:11

the salah, and you can't go back to

00:41:11 --> 00:41:13

it it's something that you cannot go back

00:41:13 --> 00:41:15

to then you have to repeat the salah

00:41:15 --> 00:41:31

I'll start over again the

00:41:31 --> 00:41:34

question is when we line up for salah

00:41:34 --> 00:41:37

and pray in jama'at what is the

00:41:37 --> 00:41:42

ruling of joining and standing together and joining

00:41:42 --> 00:41:45

the feet basically we have various hadith in

00:41:45 --> 00:41:48

which the Prophet ﷺ said that we should

00:41:48 --> 00:41:52

come together, close together and close the gaps

00:41:52 --> 00:41:55

do not, the Prophet ﷺ said he would

00:41:55 --> 00:41:59

say before starting do not leave any gaps

00:41:59 --> 00:42:03

for shaytan and let your shoulders be together

00:42:03 --> 00:42:08

and your feet be together so we should

00:42:09 --> 00:42:16

basically fill those gaps however, it shouldn't be

00:42:16 --> 00:42:19

like some people do where the heels are

00:42:19 --> 00:42:25

together right because when you do that then

00:42:25 --> 00:42:27

you're no longer your feet are no longer

00:42:27 --> 00:42:30

standing straight and that is one of the

00:42:30 --> 00:42:34

aspects of salah that our feet need to

00:42:34 --> 00:42:37

be facing the qiblah if you're trying to

00:42:37 --> 00:42:39

make your heel touch the heel of the

00:42:39 --> 00:42:41

one standing next to you, your feet are

00:42:41 --> 00:42:45

going to be inward kind of so that's

00:42:45 --> 00:42:48

a mistake a lot of people make one

00:42:48 --> 00:42:51

of the scholars who passed away recently Shaykh

00:42:51 --> 00:42:54

Bakr Abu Zaid rahimahullah ta'ala he has

00:42:54 --> 00:42:58

a short book called la jadeedah fissalah there's

00:42:58 --> 00:43:00

nothing new in salah he mentions about 8

00:43:00 --> 00:43:04

or 10 things that people do nowadays which

00:43:05 --> 00:43:10

you know, have no basis in any of

00:43:10 --> 00:43:12

the opinions of the madhabs and he mentions

00:43:12 --> 00:43:14

this as one of them how some people

00:43:14 --> 00:43:21

they bring their heels together and so the

00:43:21 --> 00:43:24

point is, just come close together and don't

00:43:24 --> 00:43:30

leave any gaps for shaytan the next hadith

00:43:30 --> 00:43:34

is a hadith of Jabir radiallahu anhu and

00:43:34 --> 00:43:38

this is also muttafakun alayh agreed upon in

00:43:38 --> 00:43:44

Bukhari and Muslim qala qala recitation

00:43:44 --> 00:44:05

of

00:44:05 --> 00:44:19

hadith recitation

00:44:19 --> 00:44:21

of hadith the prophet salallahu alayhi wasalam says

00:44:22 --> 00:44:25

that I have been given 5 things that

00:44:25 --> 00:44:32

no prophet before me was given number 1

00:44:33 --> 00:44:36

I was given victory through fear that is

00:44:36 --> 00:44:39

struck in the hearts of the enemy by

00:44:39 --> 00:44:46

a distance of a month Number two, the

00:44:46 --> 00:44:48

earth has been made for me a place

00:44:48 --> 00:44:52

for salah and a place through which I

00:44:52 --> 00:45:01

can purify myself, meaning for wudhu, which is

00:45:01 --> 00:45:01

tayammum.

00:45:03 --> 00:45:08

And then he said, wherever a person from

00:45:08 --> 00:45:11

my ummah finds himself and the time of

00:45:11 --> 00:45:13

salah comes, let him pray.

00:45:13 --> 00:45:15

Wherever you are on the face of the

00:45:15 --> 00:45:17

earth, the time of salah comes, pray right

00:45:17 --> 00:45:17

there and then.

00:45:19 --> 00:45:19

Why?

00:45:19 --> 00:45:22

Because the entire earth has been made a

00:45:22 --> 00:45:24

place of salah for the Prophet ﷺ.

00:45:28 --> 00:45:37

Number four, or number three, number three, the

00:45:37 --> 00:45:42

spoils of war, the booty, has been made

00:45:42 --> 00:45:48

permissible for me, meaning to acquire it, to

00:45:48 --> 00:45:50

take it, and it was not made permissible

00:45:50 --> 00:45:52

for any prophet before me.

00:45:53 --> 00:45:58

And number five, I have been given the

00:45:58 --> 00:46:02

intercession, meaning on the Day of Judgment.

00:46:03 --> 00:46:11

And number six, the prophets before me would

00:46:11 --> 00:46:14

be sent to their respective people, whereas I

00:46:14 --> 00:46:18

have been sent for all of mankind, in

00:46:18 --> 00:46:20

general for all of mankind, not to my

00:46:20 --> 00:46:21

specific people only.

00:46:44 --> 00:46:46

The question is related to the last part

00:46:46 --> 00:46:47

of the hadith.

00:46:48 --> 00:46:50

Let's go through the explanation and then we'll

00:46:50 --> 00:46:51

come to it inshallah.

00:46:53 --> 00:46:54

Yeah, inshallah, we'll come to it.

00:46:54 --> 00:46:55

We're going to explain each point now.

00:46:56 --> 00:46:58

So the Shaykh, he comments on this hadith.

00:46:59 --> 00:47:05

He says that our Prophet ﷺ, Allah ﷻ

00:47:05 --> 00:47:09

preferred him over all of mankind, and that

00:47:09 --> 00:47:11

means he preferred him over all of the

00:47:11 --> 00:47:16

prophets and the messengers, even though he told

00:47:16 --> 00:47:18

him specifically to follow the guidance of the

00:47:18 --> 00:47:19

messengers before him.

00:47:20 --> 00:47:25

Allah ﷻ says, أُولَٰئِكَ الَّذِينَ هَدَىٰ اللَّهُ فَبِهُدَاهُ

00:47:25 --> 00:47:29

مُقْتَدِحٌ They are the ones who, after mentioning

00:47:29 --> 00:47:33

the prophets, he tells the Prophet ﷺ, they

00:47:33 --> 00:47:34

are the ones who Allah guided.

00:47:34 --> 00:47:37

So you, O Muhammad, follow their guidance.

00:47:38 --> 00:47:40

So the Prophet ﷺ followed in their footsteps,

00:47:41 --> 00:47:44

he followed their way, and then he superseded

00:47:44 --> 00:47:50

them, he went beyond them, and he basically

00:47:50 --> 00:47:55

superseded them, and that's why when they all

00:47:55 --> 00:47:59

came together, all of them, and he was

00:47:59 --> 00:48:01

there with them in al-Masjid al-Aqsa,

00:48:02 --> 00:48:03

it was he who led them in salah

00:48:03 --> 00:48:06

on the night of al-Israa wa l

00:48:06 --> 00:48:06

-Mi'raj.

00:48:08 --> 00:48:11

And then here, the Prophet ﷺ tells us

00:48:11 --> 00:48:15

that he was given five things that no

00:48:15 --> 00:48:17

other prophet before him was given.

00:48:19 --> 00:48:26

And obviously Allah gave the prophets certain qualities

00:48:26 --> 00:48:30

over the rest of the people.

00:48:31 --> 00:48:34

And certain prophets, Allah gave them what he

00:48:34 --> 00:48:35

did not give to others.

00:48:37 --> 00:48:41

Like Suleyman ﷺ, Allah gave him what he

00:48:41 --> 00:48:42

didn't give to any other prophet.

00:48:44 --> 00:48:47

Even our Prophet Muhammad ﷺ.

00:48:48 --> 00:48:53

So Suleyman ﷺ was a king, and he

00:48:53 --> 00:48:55

had a lot of, his kingdom was huge.

00:48:57 --> 00:49:00

But here the Prophet ﷺ tells us that

00:49:00 --> 00:49:03

he was given certain things that no other

00:49:03 --> 00:49:05

prophet before him was given, and then he

00:49:05 --> 00:49:05

lists them.

00:49:06 --> 00:49:09

So the first thing is that he was

00:49:09 --> 00:49:14

given, or he was given victory through, through

00:49:14 --> 00:49:14

fear.

00:49:17 --> 00:49:21

And this is before reaching the enemy by

00:49:21 --> 00:49:24

a distance of a month's travel.

00:49:27 --> 00:49:31

And this is, as the Shaykh mentions, not

00:49:31 --> 00:49:33

only something that was given to him ﷺ,

00:49:33 --> 00:49:36

but also his ummah after him.

00:49:37 --> 00:49:38

Also his ummah after him.

00:49:40 --> 00:49:46

As long as we are complying with the

00:49:46 --> 00:49:48

teachings of Islam, and as long as we

00:49:48 --> 00:49:52

are taking the means to victory, and we're

00:49:52 --> 00:49:59

prepared, then after that, after that, before, before

00:49:59 --> 00:50:05

the two opponents meet in battle, the kuffar,

00:50:05 --> 00:50:07

they're already shaking with fear.

00:50:11 --> 00:50:13

An example of this from the time of

00:50:13 --> 00:50:16

the Prophet ﷺ was the battle of Tabuk.

00:50:19 --> 00:50:21

This was the first battle that the Prophet

00:50:21 --> 00:50:23

ﷺ announced publicly.

00:50:25 --> 00:50:28

And he mobilized the army, and he made

00:50:28 --> 00:50:32

a public announcement, everyone has to go.

00:50:33 --> 00:50:36

Whereas prior to that, whenever he would go

00:50:36 --> 00:50:39

on a battle, he would maintain secrecy, so

00:50:39 --> 00:50:40

that the enemy doesn't find out.

00:50:40 --> 00:50:42

So he can launch a surprise attack.

00:50:43 --> 00:50:45

But this time, he made it public.

00:50:46 --> 00:50:49

And the distance between Medina and Tabuk was

00:50:49 --> 00:50:52

approximately a month or more.

00:50:53 --> 00:50:56

So without a doubt, the Romans, they found

00:50:56 --> 00:50:59

out, they heard, that the Prophet ﷺ was

00:50:59 --> 00:51:05

coming with an army, and they were one

00:51:05 --> 00:51:07

of the superpowers of the time.

00:51:09 --> 00:51:12

And without a doubt, they have the ability

00:51:12 --> 00:51:19

to face off against the Muslims, militarily, and

00:51:19 --> 00:51:24

through manpower, and through weaponry, etc.

00:51:26 --> 00:51:30

But yet, when Rasulullah ﷺ arrived at Tabuk,

00:51:31 --> 00:51:32

they were nowhere to be seen.

00:51:33 --> 00:51:34

They didn't show up.

00:51:36 --> 00:51:36

Why?

00:51:36 --> 00:51:37

Because of this fear.

00:51:39 --> 00:51:41

Look at how Allah struck fear in their

00:51:41 --> 00:51:41

hearts.

00:51:43 --> 00:51:46

A month before the Prophet ﷺ arrived, and

00:51:46 --> 00:51:47

so they didn't even show up for battle.

00:51:48 --> 00:51:50

And the Prophet ﷺ returned.

00:51:52 --> 00:51:55

And this continued, and will continue until the

00:51:55 --> 00:51:56

Day of Judgment.

00:51:57 --> 00:52:00

The kuffar and the enemies of the Muslims,

00:52:01 --> 00:52:03

before they meet the Muslims in battle, they're

00:52:03 --> 00:52:05

already shaking with fear.

00:52:06 --> 00:52:08

This is something that Allah gave to the

00:52:08 --> 00:52:10

Prophet ﷺ and our ummah, He never gave

00:52:10 --> 00:52:11

to those before us.

00:52:12 --> 00:52:17

Number two, the earth has been made a

00:52:17 --> 00:52:21

place of salah, and a means of tahoor.

00:52:23 --> 00:52:24

What does that mean?

00:52:24 --> 00:52:26

It means wherever you are, you can pray.

00:52:26 --> 00:52:31

However, this was not the case with the

00:52:31 --> 00:52:34

Muslims before us, the nations before us.

00:52:35 --> 00:52:37

They had to pray at specific places.

00:52:38 --> 00:52:40

So wherever you are, the Prophet ﷺ says,

00:52:41 --> 00:52:45

therefore, whenever the time of salah comes, wherever

00:52:45 --> 00:52:47

you are, pray.

00:52:49 --> 00:52:50

But there are exceptions to this.

00:52:51 --> 00:52:54

In various ahadith, the Prophet ﷺ forbade us

00:52:54 --> 00:52:58

from praying at certain places, like the bathrooms,

00:52:59 --> 00:53:08

and graveyards, and the places where camels, the

00:53:08 --> 00:53:10

sheds of camels where they live.

00:53:11 --> 00:53:14

We have various ahadith, and a place which

00:53:14 --> 00:53:17

is najas, where the area has najasa on

00:53:17 --> 00:53:18

it, etc.

00:53:18 --> 00:53:22

But besides that, wherever you are, pray, if

00:53:22 --> 00:53:23

the time of salah comes.

00:53:24 --> 00:53:28

So the entire earth has been made a

00:53:28 --> 00:53:32

masjid for us, and tahooran.

00:53:33 --> 00:53:34

What does that mean?

00:53:34 --> 00:53:37

It means that in order to pray, we

00:53:37 --> 00:53:40

have to do wudhu, if you don't have

00:53:40 --> 00:53:43

access to water, or you have water but

00:53:43 --> 00:53:45

you're afraid that it's going to harm you,

00:53:46 --> 00:53:48

because of an injury that you may have,

00:53:49 --> 00:53:53

then in this case, the alternative to wudhu

00:53:53 --> 00:53:55

is tayammum.

00:53:55 --> 00:53:56

And that's what the Prophet ﷺ is talking

00:53:56 --> 00:53:56

about here.

00:53:57 --> 00:54:01

The earth has been made a means of

00:54:01 --> 00:54:02

purification for us.

00:54:02 --> 00:54:05

Again, this was not the case with any

00:54:05 --> 00:54:06

nation before us.

00:54:07 --> 00:54:11

Number three, the spoils of war, the ghanaim,

00:54:11 --> 00:54:14

have been made permissible for me, and they

00:54:14 --> 00:54:17

were not made permissible for anyone before me.

00:54:19 --> 00:54:22

Again, this is because Allah favored the Prophet

00:54:22 --> 00:54:24

ﷺ and our ummah.

00:54:25 --> 00:54:28

The Shaykh mentions here in his commentary, he

00:54:28 --> 00:54:32

says this is because of our ikhlas, our

00:54:32 --> 00:54:33

iman and our ikhlas.

00:54:35 --> 00:54:37

That the nations before us did not have

00:54:37 --> 00:54:39

that strong of an iman and ikhlas.

00:54:41 --> 00:54:44

So if they went out to fight, they

00:54:44 --> 00:54:45

would do it for the sake of the

00:54:45 --> 00:54:45

dunya.

00:54:47 --> 00:54:48

So that's why Allah made it haram for

00:54:48 --> 00:54:50

them, if they want a war, they cannot

00:54:50 --> 00:54:52

take the spoils of war.

00:54:54 --> 00:54:55

The Shaykh says, as for our ummah, Allah

00:54:55 --> 00:54:59

gave us iman and ikhlas, that we're going

00:54:59 --> 00:55:01

to fight for the sake of Allah, whether

00:55:01 --> 00:55:03

there are spoils of war or not.

00:55:04 --> 00:55:08

And he mentions how the Prophet ﷺ says,

00:55:09 --> 00:55:15

وَجُعِلَ رِزْقِ تَحْتَظُلِّ رُمْحِ And my rizq was

00:55:15 --> 00:55:18

made to be under the shade of my

00:55:18 --> 00:55:18

spear.

00:55:19 --> 00:55:20

What does that mean?

00:55:21 --> 00:55:22

It means that the income of the Prophet

00:55:22 --> 00:55:26

ﷺ was the spoils of war.

00:55:27 --> 00:55:30

We all know that the Prophet ﷺ was

00:55:30 --> 00:55:30

a shepherd.

00:55:31 --> 00:55:34

And then after that, he went into business

00:55:34 --> 00:55:35

with his wife Khadija.

00:55:35 --> 00:55:38

And then when he became a Prophet and

00:55:38 --> 00:55:40

a messenger, that's it.

00:55:40 --> 00:55:43

He devoted his full time to giving da

00:55:43 --> 00:55:43

'wah.

00:55:46 --> 00:55:48

So he had no income, and he lived

00:55:48 --> 00:55:49

a very, very simple life.

00:55:50 --> 00:55:53

But then when he moved to Medina, even

00:55:53 --> 00:55:56

then, as we see from the seerah, he

00:55:56 --> 00:55:57

lived a very simple life.

00:55:58 --> 00:56:00

He didn't have much of an income.

00:56:01 --> 00:56:03

He would take gifts, he would not take

00:56:03 --> 00:56:04

sadaqah.

00:56:06 --> 00:56:10

But then, and specifically from the battle of

00:56:10 --> 00:56:16

Khaybar onwards, a lot of income was coming

00:56:16 --> 00:56:16

in.

00:56:16 --> 00:56:20

And this income was from the battles and

00:56:20 --> 00:56:21

the spoils of war.

00:56:22 --> 00:56:23

Khaybar brought in a lot of that.

00:56:25 --> 00:56:28

The treasures of the Jews and their palm

00:56:28 --> 00:56:31

groves and all of that, they started to

00:56:31 --> 00:56:32

make the Muslims rich.

00:56:32 --> 00:56:34

So that's when the Prophet ﷺ said this,

00:56:35 --> 00:56:39

وَجُوعِ لَرِزْقِ تَحْتَظِلِّ رُمْحِي And my rizq, my

00:56:39 --> 00:56:43

income and my provision was made under the

00:56:43 --> 00:56:46

shade of the spear, meaning the spoils of

00:56:46 --> 00:56:46

war.

00:56:47 --> 00:56:50

And that's why the scholars say, this proves

00:56:50 --> 00:56:57

that to have that as your income must

00:56:57 --> 00:56:58

be the best income.

00:56:58 --> 00:57:00

Because it was what Allah chose for his

00:57:00 --> 00:57:02

Prophet ﷺ.

00:57:04 --> 00:57:06

As for the nations before us, what would

00:57:06 --> 00:57:07

they do if they won a war?

00:57:09 --> 00:57:11

They would take the spoils of war and

00:57:11 --> 00:57:14

they would gather them and then they would

00:57:14 --> 00:57:15

wait.

00:57:17 --> 00:57:19

A fire would come from the sky and

00:57:19 --> 00:57:20

would destroy it all.

00:57:21 --> 00:57:22

And that was a sign that it was

00:57:22 --> 00:57:24

accepted, their jihad was accepted.

00:57:25 --> 00:57:27

And that's how they would make their sacrifices.

00:57:30 --> 00:57:34

Number four, and I have been given الشفاعة,

00:57:34 --> 00:57:36

the intercession.

00:57:37 --> 00:57:39

What is meant by the intercession here?

00:57:41 --> 00:57:44

On the Day of Judgment, the Prophet ﷺ

00:57:44 --> 00:57:47

will have several different intercessions.

00:57:48 --> 00:57:52

An intercession, a شفاعة, is where the Prophet

00:57:52 --> 00:57:57

ﷺ will intercede on behalf of people, on

00:57:57 --> 00:57:58

behalf of his ummah.

00:58:00 --> 00:58:03

He'll come and intercede, be between us and

00:58:03 --> 00:58:04

Allah.

00:58:06 --> 00:58:15

The major شفاعة, الشفاعة العظمى, is when the

00:58:15 --> 00:58:17

people are waiting on the Day of Judgment,

00:58:17 --> 00:58:19

after they are resurrected.

00:58:20 --> 00:58:22

And they're waiting for Allah to come and

00:58:22 --> 00:58:23

start the Judgment.

00:58:24 --> 00:58:28

They'll be waiting and waiting, Allah doesn't come,

00:58:28 --> 00:58:29

so they go to the Prophets.

00:58:29 --> 00:58:33

They begin with Adam ﷺ and he declines,

00:58:33 --> 00:58:35

he says, I'm not going to Allah because

00:58:35 --> 00:58:37

of what I did, eating from the tree.

00:58:38 --> 00:58:41

They go to Nuh ﷺ, he gives an

00:58:41 --> 00:58:41

excuse.

00:58:42 --> 00:58:45

They go to Ibrahim ﷺ, he gives an

00:58:45 --> 00:58:45

excuse.

00:58:46 --> 00:58:48

They go to Musa and Isa, and finally

00:58:48 --> 00:58:50

they come to Muhammad ﷺ.

00:58:51 --> 00:58:53

This is mentioned in a long hadith, it's

00:58:53 --> 00:58:55

known as حديث الشفاعة.

00:58:55 --> 00:59:00

At the end, the Prophet ﷺ goes to

00:59:00 --> 00:59:03

the throne of Allah, and he makes sujood.

00:59:03 --> 00:59:07

He says in the hadith, and I will

00:59:07 --> 00:59:11

say words of praise, محمد.

00:59:12 --> 00:59:15

Words of praise, praising Allah while I'm in

00:59:15 --> 00:59:15

that state.

00:59:16 --> 00:59:18

Words and phrases that I do not even

00:59:18 --> 00:59:18

know today.

00:59:21 --> 00:59:23

Such words and phrases that I don't even

00:59:23 --> 00:59:23

know today.

00:59:26 --> 00:59:28

They'll be just praising Allah, and then finally

00:59:28 --> 00:59:33

Allah ﷻ will say, Oh Muhammad, lift your

00:59:33 --> 00:59:37

head, ask, and you will be given, make

00:59:37 --> 00:59:40

intercession, and your intercession will be accepted.

00:59:55 --> 00:59:57

Yeah, it was given, each Prophet gave their

00:59:57 --> 00:59:58

excuse.

01:00:03 --> 01:00:06

So this is known as the major شفاعة,

01:00:06 --> 01:00:08

the major intercession of the Prophet ﷺ.

01:00:08 --> 01:00:13

Besides that, the Prophet ﷺ will intercede on

01:00:13 --> 01:00:16

behalf of his ummah.

01:00:16 --> 01:00:19

And in this regard, the Prophet ﷺ says

01:00:19 --> 01:00:25

that every Prophet was given a du'a

01:00:25 --> 01:00:26

that was accepted by Allah.

01:00:27 --> 01:00:29

Allah said, make a du'a, whatever you

01:00:29 --> 01:00:30

want, and I'll give it to you.

01:00:31 --> 01:00:36

لكل نبي دعوة قد تعجلها Every Prophet, he

01:00:36 --> 01:00:38

made that du'a in the dunya, and

01:00:38 --> 01:00:38

Allah gave it to him.

01:00:38 --> 01:00:43

The Prophet ﷺ says, وَقَدْ خَبَّأْتُ دَعْوَةِ شَفَاعَةً

01:00:43 --> 01:00:48

لِأُمَّتِي فَهِيَ نَائِلَةٌ إِن شَاءَ اللَّهَ مِن مَاتَ

01:00:48 --> 01:00:51

لَا يُشْرِكُ بِاللَّهِ شَيْئًا The Prophet ﷺ says,

01:00:51 --> 01:00:54

as for me, I saved my du'a

01:00:54 --> 01:00:58

to be the شفاعة for my ummah.

01:00:59 --> 01:01:03

And it will happen, it is guaranteed.

01:01:04 --> 01:01:07

For anyone from my ummah, who dies not

01:01:07 --> 01:01:09

associating any partners with Allah.

01:01:10 --> 01:01:12

So which شفاعة is this?

01:01:13 --> 01:01:15

The scholars mention, there are several.

01:01:16 --> 01:01:26

Number one, his شفاعة for the people

01:01:26 --> 01:01:27

of Jannah to enter Jannah.

01:01:28 --> 01:01:34

Number two, his شفاعة for those who committed

01:01:34 --> 01:01:38

major sins, and they are going to end

01:01:38 --> 01:01:40

up in the hellfire, for them to be

01:01:40 --> 01:01:40

spared.

01:01:45 --> 01:01:47

And for those who are in the hellfire,

01:01:47 --> 01:01:50

for them to be taken out and enter

01:01:50 --> 01:01:50

into Jannah.

01:01:58 --> 01:02:03

And finally number five, every prophet was sent

01:02:03 --> 01:02:06

to his respective people, whereas I have been

01:02:06 --> 01:02:08

sent for all of mankind.

01:02:09 --> 01:02:13

And so coming to your question, here the

01:02:13 --> 01:02:17

Prophet ﷺ is saying that every prophet was

01:02:17 --> 01:02:18

sent to his respective people.

01:02:18 --> 01:02:24

Meaning, to his respective people, not to all

01:02:24 --> 01:02:27

the people who existed at that particular time.

01:02:28 --> 01:02:31

So for example, the prophets of Bani Israel,

01:02:31 --> 01:02:32

they were sent only to Bani Israel.

01:02:34 --> 01:02:36

They were not sent to anyone else.

01:02:36 --> 01:02:39

The other nations, the other people were not

01:02:39 --> 01:02:41

required to follow those prophets.

01:04:06 --> 01:04:10

So the question is that the brother is

01:04:10 --> 01:04:16

saying that he believes that, we have evidence

01:04:16 --> 01:04:20

that the previous prophets were sent for all

01:04:20 --> 01:04:22

the people at their particular time.

01:04:23 --> 01:04:29

And he gave examples, Sulaiman ﷺ inviting the

01:04:29 --> 01:04:34

queen of Saba, Bilqis, and Yusuf ﷺ giving

01:04:34 --> 01:04:36

da'wah to the two people who were

01:04:36 --> 01:04:41

in the prison with him, and the wife

01:04:41 --> 01:04:48

of Fir'aun and the believer from the

01:04:48 --> 01:04:49

family of Fir'aun.

01:04:49 --> 01:04:52

None of these people are from the people

01:04:52 --> 01:04:52

of that prophet.

01:04:53 --> 01:04:55

They were not from his race or his

01:04:55 --> 01:04:56

ethnicity.

01:04:57 --> 01:04:59

And so to answer this, we say first

01:04:59 --> 01:05:02

of all, if you say all the people

01:05:02 --> 01:05:07

of that particular time, then the problem with

01:05:07 --> 01:05:10

that is that you have sometimes several prophets

01:05:10 --> 01:05:12

who are living together at the same time.

01:05:14 --> 01:05:17

So which prophet should the people follow?

01:05:19 --> 01:05:22

They all have the same message, but their

01:05:22 --> 01:05:23

shari'a differs.

01:05:25 --> 01:05:27

The shari'as of all the previous prophets

01:05:27 --> 01:05:32

differed based on different circumstances.

01:05:32 --> 01:05:39

There were differences.

01:05:40 --> 01:05:45

Isa ﷺ said, I have come to change

01:05:45 --> 01:05:46

certain things.

01:06:14 --> 01:06:15

That's fine.

01:06:15 --> 01:06:17

But to say that they were sent to

01:06:17 --> 01:06:19

all of the people of their time, that

01:06:19 --> 01:06:23

means whoever does not follow them, he will

01:06:23 --> 01:06:24

be in the hellfire.

01:06:25 --> 01:06:28

But these prophets did not make any effort

01:06:28 --> 01:06:30

to go and give da'wah to all

01:06:30 --> 01:06:31

the people of the world.

01:06:34 --> 01:06:40

So what we say here is that when

01:06:40 --> 01:06:43

they would give da'wah to anyone who

01:06:43 --> 01:06:46

were not from their people, then that is

01:06:46 --> 01:06:50

not من قبيل الوجوب, but من قبيل المستحب.

01:06:59 --> 01:07:00

No, of course he will.

01:07:01 --> 01:07:05

But the difference between that and Muhammad ﷺ

01:07:05 --> 01:07:09

is that our Prophet ﷺ, when he was

01:07:09 --> 01:07:11

done giving da'wah to the Arabs, he

01:07:11 --> 01:07:12

didn't stop.

01:07:12 --> 01:07:15

He didn't say, I fulfilled my mission, now

01:07:15 --> 01:07:16

that's it, I'm done.

01:07:16 --> 01:07:17

Right?

01:07:17 --> 01:07:20

No, not only is he the last messenger,

01:07:20 --> 01:07:23

but also he was sent for all of

01:07:23 --> 01:07:23

mankind.

01:07:24 --> 01:07:27

قُلْ يَا أَيُّهَا النَّاسِ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ

01:07:27 --> 01:07:29

جَمِيعًا Right?

01:07:30 --> 01:07:32

And this hadith here as well.

01:07:33 --> 01:07:35

Why did the Prophet ﷺ say that there's

01:07:35 --> 01:07:37

a difference between me and the prophets before

01:07:37 --> 01:07:37

me?

01:07:38 --> 01:07:42

Why did he say here, وَكَانَ النَّبِيُّ يُبْعَثُ

01:07:42 --> 01:07:47

إِلَىٰ قَوْمِهِ خَاصَّةً وَبُعِثْتُ إِلَىٰ النَّاسِ عَمَّةً If

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all the prophets were sent to all the

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people of their time, then there's no difference

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between Muhammad ﷺ and the others.

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Yeah.

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But it seems that anyone who lived before

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Muhammad ﷺ, basically he should follow whichever guidance

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is around him.

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Not all of them will go to *.

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Not all of them will go to hellfire.

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Yes, specific people who Allah told the Prophet

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ﷺ that they are in hellfire.

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How about those who did not worship the

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idols, Al-Hunafa?

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They did not follow Isa ﷺ.

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They were in Mecca, they were Arabs.

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There's exceptions.

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But then there were others who were not

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following Isa or any of the prophets, but

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they were following Ibrahim ﷺ.

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They were not committing shirk.

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Wallahu Anhu.

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In general, the message of Ibrahim ﷺ was

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the message of tawheed and not committing shirk.

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This eroded over time.

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And the majority of the people ended up

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introducing idol worship, and they started worshiping idols.

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This is the majority of the people.

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And there were a few individuals who realized

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that this is wrong.

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But they didn't have any knowledge.

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There was no way for them to learn

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what was the actual message of Ibrahim ﷺ.

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But they were just going based on their

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fitrah.

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That's what they were going based on.

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Wallahu Anhu.

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Subhanak Allahumma bihamdik.

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Ashhadu an la ilaha illa anta astaghfiruka wa

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atubu ilayka.

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Wa sallillahi wa sallim ala nabiyyina Muhammad wa

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ala alihi wa sahbihi ajma'in.

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Wassalamualaikum warahmatullahi wabarakatuh.

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