Kamil Ahmad – 99 Concise and Comprehensive Hadiths – Hadiths 76—79

AI: Summary ©
The transcript discusses the importance of Islam as a bounty and bounty for everyone, including struggles during the conflict between religion and Islam, including the loss of attributes and representatives of Islam's representatives. The speaker emphasizes the importance of patient behavior and the use of the god's light for healing, while also discussing the importance of shyness and modesty in relation to the church's teaching system. The transcript provides examples of parables and deeds related to Islam, including the story of the branches of Coleen being rooted deep in the heart of the believer, the rights of others, and the history of the qawl.
AI: Summary ©
In the name of Allah, the Most Gracious,
the Most Merciful.
All praise is due to Allah, the Lord
of the worlds.
May the peace and blessings of Allah be
upon the best of Allah's creation, upon his
family, his companions, and those guided by his
guidance, and those who follow his Sunnah until
the Day of Judgment.
O Allah, teach us what will benefit us,
and benefit us with what You have taught
us, and increase us in knowledge.
Show us the truth as it is, and
grant us to follow it.
Show us the falsehood as it is, and
grant us to avoid it.
And make us of those who listen to
the word, and follow its good.
And after that, may the peace, mercy, and
blessings of Allah be upon you.
We continue on to Hadith number 76.
And this hadith is narrated by Abu Hurairah,
and it is agreed upon, found in Bukhari
and Muslim.
Abu Hurairah narrates, The
Prophet ﷺ says that Allah laughs at two
men.
One of them kills the other, and both
enter Jannah.
The first one fights and gets martyred as
a result.
As for the second, then Allah forgives him.
The killer, Allah forgives him.
And he embraces Islam.
And then he also gets martyred.
He also gets martyred.
In the cause of Allah.
And so what this hadith tells us is
the great bounty of Allah.
And how the bounty, and the fadl, and
the generosity of Allah knows no limits.
And it's not something that we can even
begin to imagine.
And so here, you have two men.
One was a Muslim, and the other was
a kafir.
The kafir kills a Muslim in jihad.
And so the Muslim, as we know the
reward for getting killed in battle, it's among
the highest of rewards, the virtue of the
shaheed.
So that's obvious.
Him entering Jannah is obvious.
But what about the one who killed him?
Basically, he goes on to embrace Islam.
And as we know, whatever someone did before
his Islam, Allah forgives it.
That Islam erases everything that preceded it.
And there is no sin too great for
Allah to forgive.
As Allah says, قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا
عَلَىٰ أَنفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ My
servants who have transgressed against yourselves, do not
despair of the mercy of Allah.
إِنَّ اللَّهَ يَغْفِرُ الذِّنُوبَ جَمِيعًا Allah forgives all
sins.
إِنَّهُ هُوَ الْغَفُورُ الرَّحِيمُ He is the All
-Forgiving and the Most Merciful.
So the killer, who was a kafir, he
embraces Islam.
And obviously he is regretful for what he
did.
He may not only have killed one Muslim,
but many.
But he regrets it, and he asks Allah
to forgive him.
And so Allah forgives him.
And then he joins the Muslim army.
And he goes to fight in the ranks
of the Muslims.
And then he gets killed.
And so he ends up in Jannah with
his Muslim brother who he had killed.
And so this is something to be joyful
about.
This is something that one would be happy
about.
And Allah Subh'anaHu Wa Ta-A'la
is happy about this.
And he laughs over this.
Now when it comes to Allah Subh'anaHu
Wa Ta-A'la and his attributes, especially
his attributes of action, صفات الأفعال We affirm
them for Allah as they are.
And we don't deny any of these attributes
on the basis that this necessitates resemblance between
Allah and his creation.
And so just like Allah Subh'anaHu Wa
Ta-A'la himself exists, and his existence,
how his existence is, is unknown to us.
We don't know how Allah exists, but no
one denies his existence.
So likewise with all of his attributes.
They are real, but we don't know how
they are.
We don't know how Allah's attributes are.
So we don't deny them simply because we
don't understand how they are.
We simply say that all of Allah's attributes
we affirm for him that have been mentioned
in the Qur'an and the Sunnah without
denying any of them, without trying to explain
how any of them are.
And without asking how they are, and without
resembling them to the attributes of Allah's creation.
So when we say Allah laughs, one should
not say, okay, so how does Allah laugh?
Or does it mean that he has organs
like a human being?
There's no need to get into any of
that.
And those who deny this attribute and other
attributes of Allah, they delved into an area
that they should not have delved into.
If they had simply said that this attribute
of Allah is real, but I don't know
how, nor do I have to get into
it, then that's it, you're safe.
But they wanted to explore, they wanted to
delve into it, using philosophical arguments.
And so as a result, they deviated by
denying, by denying what the Prophet ﷺ attributed
to Allah.
Yes, that's true.
In the Arabic language, laughter, al-dhahik, the
word al-dhahik, can refer to actual laughter,
as we know it in English, or it
can refer to smiling.
And that's why the Prophet ﷺ, I believe
it was Aisha radiAllahu anha, she was asked,
did the Prophet ﷺ used to laugh?
And so she said yes.
But all he could see when he would
laugh is his teeth, indicating that that's the
most he would do.
He wouldn't laugh like heavy laughter like people
do.
But either way, whether it's laughter or smiling,
we attribute it to Allah without getting into
the how.
There's no way for us to prove how
Allah laughs, nor can we imagine how Allah
does it.
We just simply accept that Allah laughs.
And this hadith basically proves, or it basically
encourages us to turn to Allah in repentance
for all of our sins, and how we
should never despair of the mercy of Allah
or His forgiveness.
And so here you have someone who kills
a Muslim, and yet Allah forgives him and
admits him into Jannah.
Not only does He admit him into Jannah,
but He also allows him to reach that
level in Jannah, the level of the shuhada.
And so imagine that.
And there are examples from the companions.
There are many examples from the companions who
fit this hadith, where, you know, initially they
fought in the lines of Quraysh against the
Muslims.
Later on, they embraced Islam.
They may have killed some of the companions.
Later on, they embraced Islam.
They end up in the Muslim army, and
they go and fight on behalf of the
Muslims, and they got killed.
There are many sahaba who fit this description.
The next hadith is the hadith of Anas
ibn Malik, and this is also in Bukhari
and Muslim.
He narrates, The Prophet sallallahu alayhi wa sallam
says, The Prophet
sallallahu
alayhi wa sallam says, None of you should
wish for death due to something that befalls
him, a calamity that befalls him.
If he has to do something, then let
him say, O Allah, grant me life, as
long as life is good for me, and
take away my life, if death is better
for me.
And so in this hadith, the Prophet sallallahu
alayhi wa sallam is forbidding us from wishing
for death.
And those who wish for death are those
who, as mentioned in this hadith, those who
are going through a tough time.
They've been afflicted with a certain calamity.
And Allah tests us with different kinds of
calamities.
Sometimes it could be financial, other times it
could be marital, other times it could be
health problems, mental illnesses.
And so no matter what Allah afflicts you
with of these calamities, no matter how severe
it becomes, it should never reach the point
where you give up.
And you're like, I can't bear this calamity,
and I wish I just die right now.
And we have the best example in the
Prophets and the Messengers of Allah, for no
one has gone through greater calamities than them.
As the Prophet sallallahu alayhi wa sallam tells
us, that those who are tested by Allah
the most are the Anbiya, the Prophets.
No one has been through anything rougher than
them.
And so if you think you can't handle
what Allah is making you go through, then
you need to read the stories of the
Prophets and see what they went through.
And yet with everything that they went through,
not once did they wish for death.
Look at Yaqub alayhi salam, losing one son
and then a second son.
And yes, I mean, it was distressful for
him.
He lost his sight out of grief and
out of crying so much.
But not once in that story do we
find him saying, Oh Allah, I wish that,
you know, I just die.
I want to just die, I give up.
Likewise, all of the Prophets and the Messengers,
you know, when we read their stories, we
see how they had a strong determination and
will to keep going, to keep going.
Likewise, with us, right?
We should always remind ourselves that there is
light at the end of the tunnel.
And no matter what we're going through, the
relief is coming very soon.
The relief is coming very soon.
Even if the calamity prolongs, the relief is
coming soon.
And we need to just be patient.
And the reason why wishing for death is
something the Prophet ﷺ forbids here is because,
first of all, it proves that a person
loses patience.
And Allah has told us in the Qur
'an that we need to continuously strive with
patience.
Who are those who are going to be
successful?
They have to have four qualities.
إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا صَالِحَاتِ وَتَوَاصَوْا بِالْحَقِّ
وَتَوَاصَوْا الصَّبَر They advise one another to remain
patient.
And so many ayat in the Qur'an
talk about patience and the importance of patience.
Someone who wishes for death, it means that
he doesn't want to continue patiently.
Also, it weakens the nafs.
It weakens the nafs.
Someone who wishes for death means that's it,
he's done, and now he's not going to
have the determination to get up and do
actions.
Actions are going to help us to get
to Jannah because he's given up.
And we are in this dunya preparing for
our akhira.
And a person who gives up, that's it.
It cuts the means of him entering Jannah,
which is through العمل الصالح.
But then the Prophet ﷺ said that if
someone reaches that boiling point and that's it,
he's just wishing for death, let him to
make this du'a.
The O Allah, grant me life if life
is better for me and take away my
life if death is better for me.
Now, the reason why this du'a is
a very beautiful du'a and the reason
why the Prophet ﷺ tells us to make
this du'a if we reach that point,
is because here you're putting it in the
hands of Allah.
Someone who wishes for death, he thinks that
death is better for him.
But that may not be true.
It could be true, maybe it is better
for him.
But how does he know?
He doesn't know the future.
He doesn't know what's better for him.
He doesn't know what's better for his dunya
or his akhirah.
If Allah was to take away your soul
tomorrow, what guarantee do you have that you're
going to Jannah?
Whereas if Allah gives you an extra 10
-20 years, maybe in those 10-20 years
you'll end up excelling in doing good deeds
that are going to help you to enter
Jannah.
And you wished to cut that short.
Right?
And so you're putting it in the hands
of Allah.
Oh Allah, you know what's best for me.
If living on is best for me, then
let me live on.
But if it's not best for me, then
let me die.
Take away my soul, if that is what
is best for me.
And we have the hadith of that woman
who basically came to the Prophet ﷺ and
she complained of a certain condition that she
had.
Epilepsy.
Where she used to have seizures.
And she would have these seizures, uncontrollable.
And the kids would laugh at her.
Her hijab would come off.
So she came to the Prophet ﷺ asking
him to make dua to Allah to cure
her.
The Prophet ﷺ said, I could do something
better for you.
And that is that if you guarantee for
me that you will remain patient with this
condition, then I guarantee for you Jannah.
Now if this was one of us, we
would say, No, I'd rather you make dua
for me.
Why?
Because we've given up.
We've lost all hope.
We don't want to carry on patiently.
But she said, I'll take the second option.
I'll live on patiently in exchange for Jannah.
But then she said, Ya Rasulullah, at least
make dua to Allah for me that when
I have these seizures, my hijab doesn't come
off.
And that shows us the nature of the
sahabiyat where they cared about their a'thaaf, their
iffah, their chastity, and the importance of the
hijab.
Even though she's forgiven.
Sisters today will take off their hijab without
any excuse.
And they don't care.
Abdullah ibn Abbas, after the death of the
Prophet ﷺ, he was telling his student, A'ta
ibn Abi Rabbah, he said to him, Do
you want to see a woman from the
women of Jannah?
He said, Yes.
Abdullah ibn Abbas pointed to her.
He pointed to her.
And then he told his student the story.
And so the point is that, one should
carry on living with whatever condition they're in,
no matter how difficult it may seem, with
patience.
There's a lesson in patience here.
And not giving up.
Not giving up.
The next hadith is the hadith of Abu
Sa'id al-Khudri.
And this is in Sahih Muslim.
The Prophet ﷺ says, The Prophet
ﷺ
says, The dunya is sweet and green.
Green meaning that it's alluring.
It's beautiful.
Alluring.
Tempting.
And then he said, And Allah is making
you to succeed each other in the dunya.
Meaning, we are succeeding others.
And we are replacing others.
So, we have replaced a previous generation.
And another generation is going to come after
us.
One after the other are succeeding each other.
And then he said, You are succeeding each
other in order, Allah is doing this in
order, to see how you act.
In order to see what you do.
And then he said, So beware of the
dunya.
Beware.
Be cautious.
Of the dunya.
It's glitter.
It's glamour.
It's temptation.
And beware of women.
Beware of the fitna of women.
And then he explained why.
He said, The first fitna with Bani Israel
was the fitna of women.
And so, here the Prophet ﷺ describes to
us the reality of the life of this
world.
The reality of the life of this world
is that it's been beautified for us.
It's been made to be tempting and alluring.
And there's a reason for that.
If Allah had not done this, then it
would be easy for everyone to get into
Jannah.
And so there has to be a test.
There has to be a test.
There has to be a way to distinguish
those who are going to strive hard with
all the temptations that are involved.
They're going to strive hard to make it.
And that's why the Prophet ﷺ says about
the hellfire that it is surrounded by.
What's it surrounded by?
By that which is beloved.
Whereas Jannah is surrounded by al-makarih, hardship
and difficulties.
Right?
And so that is the nature of the
dunya, that it is sweet and it is
green, meaning it's adorned and beautiful and tempting.
As Allah ﷻ says, in Surah Ali'Imran,
زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ And
then Allah mentioned a whole list of things
from the dunya.
Allah says that beautified for people.
Allah has made things in this dunya beautified
for the people.
And He lists, at the very top of
the list is what the Prophet ﷺ mentions
in this hadith.
النِّسَاءِ Women.
And your children, and gold and silver, etc.
And Allah tells us, إِنَّا جَعَلْنَا مَا عَلَى
الْأَرْضِ زِينَةً لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًا We
have made that which is on the earth
beautiful, adorned it for us to test us
who is going to do the best of
actions.
So all of this shows us that Allah
made it this way to test us.
He made the dunya to be appealing, to
be tempting and alluring to test us to
see who is going to contain their desires
and restrain their nafs and who is going
to let their nafs on the loose.
But even then, even though Allah has done
this, He has made of each of the
things in the dunya that is alluring and
tempting, Allah has made a part of it
to be halal for us.
And that is from His mercy and His
bounty where He hasn't deprived us completely of
the pleasures of the dunya.
Imagine He had.
How difficult would that have been?
Barely anyone would make it to Jannah in
that case if everything of the dunya was
to be haram for us.
And that's why there were people who did
that.
They made everything of the dunya haram on
themselves like the monks of Ahlul Kitab.
And Islam came to strike a balance between
that kind of lifestyle and the other kind
of lifestyle where you indulge in the dunya.
And so Allah has made certain things of
the dunya halal for us but we shouldn't
make the dunya to be our greatest concern
as the Prophet shallallahu alaihi wa sallam would
make that dua.
Allahumma la taj'alil dunya akbaraham mina Don't
make the dunya to be our greatest concern.
And so make your akhirah to be your
greatest concern and use of the dunya, whatever
can help you to reach there, and take
of the dunya whatever Allah has made halal
for us without indulging in it excessively.
And then the Prophet shallallahu alaihi wa sallam
mentions in this hadith to beware of the
fitna of women.
And that's because it is definitely the greatest
fitna as the Prophet shallallahu alaihi wa sallam
mentioned here in this hadith because it's not
just one fitna but it's a fitna that
is multi-layered and how so many different
fitna come attached to the fitna of women.
And once a person gets stuck in those
ropes it's difficult for him to come out
from it.
And one sin leads to the next.
Finally, the last hadith we'll cover for tonight
is the hadith of Abu Hurair r.a
and this is agreed upon in Bukhari and
Muslim.
He says, قَالَ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ الْإِيمَانُ بِضْعٌ وَسَبْعُونَ أَوْ بِضْعٌ وَسِتُّونَ شُعْبَةٌ
أَعْلَاهَا قَوْلُ لَا إِلَهَ إِلَّا اللَّهُ وَأَدْنَاهَا إِمَاتَةُ
الْأَذَى عَنِ الطَّرِيقِ وَالْحَيَاءُ شُعْبَةٌ مِنَ الْإِيمَانِ The
Prophet ﷺ says that Iman is some 70
or 60 odd branches.
The highest branch is saying لا إله إلا
الله and the lowest branch is to remove
something harmful from the road or the pathway.
And الحياء or modesty is also a branch
of Iman.
And so here in this hadith the Prophet
ﷺ tells us about Iman.
What is Iman as we can see from
this hadith?
Iman is something greater than just limiting it
to the word faith.
Like some people they translate Iman to the
word faith.
But this is not an accurate translation.
Because it gives the idea that it's just
something that's in the heart.
But as we can see from this hadith
and so many other ayat of the Quran
and ahadith we can see that there are
many things that come into the description of
Iman and what Iman is.
And that's why the scholars from the Salaf,
from the early scholars of Islam, they said
that Iman is basically three things.
It is a belief with the heart and
a statement with the tongue and actions with
your body parts.
Actions with your body parts.
So it consists of three things and you
can't separate one of them from it.
You can't separate one of them from it.
Obviously it originates from the heart.
So that's Iman in the heart that everyone
understands.
But as the Prophet ﷺ says here in
this hadith, the highest level of Iman is
قول لا إله إلا الله.
To say it, to say لا إله إلا
الله meaning with your tongue.
So saying it with your tongue is Iman.
And then with our body parts, praying Salah
is part of Iman.
A person who doesn't pray Salah, he doesn't
have Iman.
A person who doesn't do any of the
actions of a Muslim, he doesn't have any
Iman.
But if someone does some of the actions,
then he'll basically have some Iman.
As mentioned in this hadith, that Iman is
something that has branches.
And as the Prophet ﷺ says in this
hadith, 60 or 70 odd branches.
So this proves that Iman is not just
one thing.
That if it goes, it's gone.
Or if it's there, then all of it's
there.
Iman is something that goes up and down.
It increases with obedience and decreases with disobedience.
And so in our Islamic history, you had
two extreme groups who understood Iman to the
opposite extreme.
So you had one group who basically said
that if you commit a major sin, then
your Iman is gone.
That's it.
Your Iman is gone.
You are now a Kafir.
Right?
And this was the Mu'tazila and the Khawarij.
But they differed in terms of what we
call this person now.
So the Khawarij said he's a Kafir.
The Mu'tazila, they said, he is in a
state between Iman and Kufr.
But they both agree that this person, he's
going to be in the hellfire forever.
Because he doesn't have Iman.
And then you had another group.
They went to the other extreme.
They said, as long as you have some
Iman, then your Iman is complete.
So a major sinner is like the best
believer.
Like the best Muslim.
They all share the same Iman.
Because Iman is not divided into branches, according
to them.
There's no such thing as the branches of
Iman.
There's no such thing as Iman increasing and
decreasing.
So my Iman and your Iman, according to
them, is like the Iman of Abu Bakr
and Umar, etc.
So you see how these two groups, they
went astray.
And Ahlus Sunnah wal Jama'ah, they said
no.
Look at this hadith and many other proofs
from the Quran and Sunnah that show us
that Iman is something that goes up and
down.
It can go very high, and it could
hit rock bottom.
As long as the essence of Iman is
there, that a person is a believer, and
he does the very bare minimum along with
his sins, then we consider him to be
a weak believer.
A weak believer.
Weak in Iman.
And here in this hadith, we see how
the Prophet ﷺ brought together all three aspects
of Iman that we spoke about.
So, a statement with the tongue, that is
to say la ilaha illallah.
And actions with the body parts, removing something
harmful from the way.
And the third, what is the third?
Al-Hayaa, modesty.
And modesty is an action of the heart.
Modesty is something that is in the heart.
And perhaps the reason for mentioning modesty instead
of mentioning any other action of the heart,
is because if someone has modesty and shyness,
then he'll do everything that is pleasing to
Allah.
And he'll never do something that he feels
embarrassed to do in the sight of Allah.
That's why the Prophet ﷺ says, If you
don't have any modesty, if you don't have
any shyness, then do whatever you want.
If someone doesn't have a sense of shyness,
then he'll do whatever he wants.
And there's nothing that's going to prevent him.
And so this shows us the importance of
having Al-Hayaa, this sense of shyness, and
how this is basically a part of Iman.
It is a part of Iman, as the
Prophet ﷺ tells us here in this hadith.
Now some of the scholars have actually tried
to count all of these branches of Iman
that the Prophet ﷺ mentions here, 60 to
70.
There's a book by Imam al-Bayhaqi called
Shu'ab al-Iman.
Shu'ab al-Iman, the branches of Iman.
And he lists all of these branches of
Iman.
It's a very extensive work, several volumes, in
which he just brings ahadith, narrations, talking about
these branches of Iman.
And the Shaykh himself, Shaykh Abdur Rahman al
-Sa'di, whose book we're going through, he has
a book called Shajarat al-Iman, the Tree
of Iman, in which he talks about Iman
and its branches.
And he calls it the Tree of Iman
because Allah mentions that in the Qur'an.
Allah mentions how the good word, which refers
to the Kalima of At-Tawheed, it is
like a good tree.
It is like a good tree whose roots
are firm in the ground, and its branches
are sticking high in the sky, and this
tree is always providing good fruit at all
times.
And so this refers to the Iman in
the heart of the believer.
It's rooted deep in his heart, and the
branches extending out, this refers to his good
deeds, going up to the heavens, being accepted
by Allah, and giving fruit all the time,
that refers to the believer, who is always
doing good deeds in every state.
He's always doing good deeds.
Why?
Where does that come from?
It comes from the Iman in his heart.
It comes from the Iman in his heart.
And so this is where we'll stop for
today, inshallah.
Any questions?
So Allah Azzawajal says, أَلَمْ تَرَ كَيْفَ الْضَرَبَ
اللَّهُ مَثَلًا كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةً Do you
not see how Allah presents a parable of
a good word like a good tree?
أَصْلُهَا تَابِتْ وَفَرْعُهَا فِي السَّمَاءِ Its roots are
deep in the ground, and its branches are
high in the sky.
So the roots being firm in the ground,
this is the Iman being rooted firmly in
the heart of the believer.
And the branches extending into the sky, this
refers to the good deeds of the believer
being accepted by Allah, going up to Allah.
As we know, Allah Azzawajal says, يَصْعَدُ الْكَلِمُ
الطَّيِّبِ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ The good word goes
up to Allah, and the good deeds elevate
that.
تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا This tree
is constantly providing fruits by the permission of
Allah, constantly, at all times.
So that refers to the good deeds, the
believer, who has this kind of Iman in
his heart, it's going to push him to
always be doing good deeds, at all times,
in all states.
And anyways, this is a parable of the
Qur'an that we're going to come to,
insha'Allah, as we're going through the parables
of the Qur'an on Wednesdays, so we're
going to be discussing that insha'Allah when
we get to it.
Any other questions?
So, if they embrace Islam?
So, person A is a Muslim or a
non-Muslim?
Non-Muslim.
A non-Muslim, but then became Muslim.
So, basically, we didn't mention this, but the
Shaykh also, he mentions this issue.
Basically, he says that when it comes to
the rights of others, the rights of others
are not waived, even a non-Muslim, if
he accepts Islam.
The rights of others in terms of wealth
and other injustices, he has to return whatever
he took wrongfully from others.
So, just becoming Muslim does not waive that.
If he stole something and someone is coming
seeking justice, he has to give it back,
and he's going to be held responsible for
that.
Because this is related to the rights of
others, and the rights of others, this is
their right.
As for the right of Allah, Allah forgives,
right?
But the rights of others, if they forgive,
then Allah will forgive.
No, no.
Yeah, these are du'as that the Prophet
ﷺ taught us in general that we should
make, because in the end of the day,
you're still putting it in the hands of
Allah.
So, yeah, I mean, even if life is
going well for you, you still don't know.
Maybe it's better for me to be dying
now.
Maybe down the line I'm not going to
be as good as I am right now.
We also have the du'a of Witr.
وَقِنِي شَرَّ مَا قَضَيْتُ Oh Allah, prevent whatever
evil you have destined, decreed for me.
These are general du'as that we're asking
Allah to protect us, and we're asking Allah
in this case that if it's better for
me to live, let me live.
And if not, then, you know, Allah knows
best.
Any other questions?
Okay, yeah.
No, la ilaha illallah, qawl al-lisan.
Amal al-qalb.
I mean, there are different categorizations.
So, generally, the Salaf would say, الإيمان قول
وعمل Iman is statement and action.
But then, other scholars would take those two
categories and further explain them.
So, qawl is both qawl al-lisan and
qawl al-qalb.
Right?
So, it is the Iman in the heart.
It is a statement of the heart and
also a statement on the tongue.
And Amal, actually, is three.
So, Amal is عمل القلب وعمل اللسان وعمل
الجوارح So, you have عمل of the heart.
For example, حياء, توكل, الرجاء, الخوف from Allah,
etc.
These are all actions of the heart.
أعمال القلوب عمل اللسان الذكر الذكر, قراءة القرآن
and عمل الجوارح, the Amal of the body
parts.
صلاة, إماطة الأذى عن الطريق, etc.
Any other questions?
Okay, we'll stop here, inshallah.
سبحانك اللهم وبحمدك أشهد أن لا إله إلا
أنت أستغفرك وأتوب إليك وصلي اللهم وسلم على
نبينا محمد وعلى آله وصحبه أجمعين والسلام عليكم
ورحمة الله وبركاته