40 Hadith of Imam Nawawi – Episode 10
Channel: Navaid Aziz
File Size: 22.72MB
Bismillah R Rahman r Rahim al hamdu lillahi.
Wa now the Bella human surely unforeseen a woman sejati Amanita Maria de la palma de la la, la la la, la la la la la, la city de cada
Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira my blood My dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So within later under the plan is I want to get back into studying ma'am no is 40 Hadith and for those of you that are attending the previous session, we covered Hadith 123 and five. So I thought before we get into Hadith number four, why not? Do you know recap of the Hadith that we were taking? So I thought we'd spend briefly about 10 minutes on each Hadith. And then we can open up the floor for q&a within a Tada. So the first idea remember No, no law he starts off his 40 a day with his the Hadith of the Allahu anhu that he narrates from the Messenger of Allah sallallahu alayhi wa sallam, that all actions are by intentions, and that every man shall have that which he intends. So this is
the famous hadith of intentions that everyone is familiar with. Now why did he know your mo hola begin with this hadith Why did the Mammon know Rahim? Allah begin with this hadith. And there's several reasons why the scholars mentioned that Amanda no mala began with this hadith. Number one, it was the following the tradition of the people of the past, there was a famous scholar by the name of Adorama. And he said that if I was to ever write a book, and whoever is to ever write a book, let him begin with this hadith. Let him begin with this hadith. Which leads us into Reason number two, why should someone begin with this Hadith, and that is that the most important affair for the
believer is his intention, there is nothing more important for the believer than his intention, and that each and every one of us, you know, every minute of our lives, the righteous of us and the the wicked of us, we need to remind ourselves of our intention, because the difference between righteousness and wickedness is the intention. It's not necessarily the action within of itself. Sometimes the righteous action can become wicked through the intention. And sometimes even a wicked action can become righteous through the intention. So who can give me an example of a wicked action, becoming righteous through the intention? And I'll give you a hint, this is something that someone
discussed in the one on one conference, and it wasn't me.
The emcee What did the emcee do with scheme guy?
It wasn't the emcee was an actual speaker. One of the speakers talked about this.
Go ahead. Fantastic. Who did? What did he say? And who is he talking about?
Excellent. So do you remember any of the bad actions that were done? But were actually considered righteous because of the intention?
The fishing boat thing? Okay.
Reminder, what was it?
Killing the young boy. So those are all examples that when of themselves, you look at them, and you're like, why would someone do these actions, but in reality, the intention behind it was righteous. And that is how wicked actions can sometimes become righteous, through their intention behind them. Obviously, almost hundreds Allah had inspired him not to do those actions, and that's why they became righteous. Now looking at the exact opposite as well, that sometimes a person will do a righteous action and through an evil intention, even the righteous action will become wicked. And this is the essence of the the essence of showing off when you're doing a righteous action, but
the intention behind it is to show off the intention behind it is to show off Reason number three why mama no yo Rahim Allah, he began with this Hadith, and that is that he wanted to emulate the way of Imam Al Bukhari. Now for those of you that remember this hadith clearly, amount of Bukhari Rahim Allah He had a particular reason to select this hadith. And the reason why mount Bukhari selected this hadith and placed it as the very first Hadith under the chapter of Revelation was because of the snatch of the Hadith, the chain of narration of this hadith. So when you look at the chain of narration of head of this hadith in particular, you'll notice that all the narrators of this hadith
were from the lines of Revelation. They're either from Medina or from Makkah, or some of them were even from both of them. Now, this is for like a big price. I'll give $50 to the individual that remembers that chain of narration
on a mock up, Allahu Akbar. So we have the first one, there we go. We're missing about four
Other people in between?
Anyone remember any names at all?
Sorry. No, obviously not. I wonder from memory. What good is reading from notes?
Even our good guests, very good guests know. I'll give you a hint.
I'll give you a hint. He was the servant of the hot tub if anyone remembers.
Abu hafs is Konya. So house hafsa was his daughter.
Colossus Let me remind you been a toddler. And let's try to memorize this name because if you were to ever memorize one is not in your life. Let it be this one because of what a beautiful is not it is in terms of its significance. So Magna Carta Brody Allahu anhu. he narrates this hadith to alikom Abner waqqas and only one person heard this hadith from honorable Acosta but it was uncomfortably unlikely he was from Medina from El Camino because only one person heard this hadith. And that was Mohammed bin Ibrahim attaining Mohammed bin Ibrahim attained me who was also from Medina, then from Hamlet, Abraham at cheney. Also only one person heard this hadith who was the Hebrew side alone
study? Yeah, he had no side alone, sorry. And he too, was only I was from Medina. And it is from the Hebrew side and on Sati that is split up into like hundreds. So you're able to say that I'm sorry. He taught it to hundreds of people. And that is when this hadith actually became famous and renowned in the Muslim lands. So from your Hebrew side on sorry, you had Sophia and Sophia. I never heard this hadith from the Hebrew side on Saudi. And so if you enter the arena was from both Medina and Mecca, he resided in both lengths. And then from Sofia and Marina, it goes to a scholar who is the teacher of the mount Bukhari by the name of Mady and MIT. So you'll find this name a lot of insights
to help Bukhari and MIT. And then he made his real name was Abdullah Abdullah hypnobirth Not to be confused with the famous Sahabi Not to be confused with the famous Sahabi. And then Emanuel Bukhari rahimullah narrates this hadith from an ad and also narrates from several other teachers. But in Malibu vida Rahim Allah, He uses this particular narration under the chapter of Revelation to give significance to this and this shows you the genius of Amanda Bukhari and also the diligence of the amount of equality and being able to care to you know, learn this hadith from so many teachers yet find the chain of narration that would be significant to go under the chapter of Revelation to go
under the chapter of Revelation. Does anyone need me to repeat any of the names
So I'll come up No, of course to Mohammed bin Ibrahim attorney to Mohammed bin Ibrahim attorney who was from Medina and then from Mohammed Ibrahim attorney to your hypno side and then sorry,
anyone else is repeating.
Okay, let's move on. Then we move on to a second point of interest in this hadith Is that why did emammal Bukhari Rahim Allah choose to narrate from an ad over here, why did Amanda Bukhari choose to narrate from an ad and the reason why he chose to narrate the very first Heidi's insights al Bukhari from an ad was the fact that the Prophet sallallahu alayhi wa sallam and among recorded narratives later on his in his head, he said, give preference to the koresh and put the courage board. So the very first headache at the moment Bukhari Rahim Allah wanted to mention insights to help Bukhari was implementing one of the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, which was to
put the college forward and Abdullah bin Zubaydah and her Mady was from the Quran. She was from the college. So they say that the moment no Rahim Allah wanted to fulfill these exact same things, as the amount of the quality but quality in terms of showing the greatness of the lens of revelation showing the greatness of revelation itself and putting the College Board and that is why Mr. manoli Rahim Allah mentioned this hadith. Why? Mm hmm. No, he mentions this hadith. Now in terms of the Hadith itself, we said that the reason why the Messenger of Allah sallallahu alayhi wa sallam mentioned this Hadith, and even though the story is not authentically proven, meaning that he is not
for it is not authentically proven. It is very common. Amongst the narrators of Hadith that when they asked when they are asked in Why did the Messenger of Allah so seldom mentioned the hadith of liat, he said there was an individual that wanted to marry a woman. And this woman put the condition that in order for her to have the marriage proposal accepted, this man would have to accept her proposal and migrate to her land, and would have to migrate to her land. Unless the Messenger of Allah sallallahu alayhi wa sallam, he narrated this
adding that the reason for his migration to Medina was not for the sake of hedgehog within of itself, but rather it was for the sake of marrying the hand of a woman, whereas had this individual migrated for the sake of the Angela, his reward would have been much much greater, but in such a situation where he migrated for the sake of a woman, this is something which is inherently permissible, and that was something which was allowed. Let us conclude our discussion on this hadith by talking about two things, number one, the dangers of having an unrighteous intention. And number two, how does one go about attaining sincerity in their actions? How does one go about attaining
sincerity in their actions. So, number one, in terms of the dangers of not having a righteous intention, it is the rejection of the action by Allah subhanho wa Taala. So you can imagine that, you know, you strive really hard to do these great actions that whatever you do, perhaps in terms of memorizing the Quran, preterite perhaps in terms of waking up for keyamo late, perhaps in giving sadaqa all these actions that an individual will struggle with, if a person does not have a righteous intention behind it, then this action will not be accepted by Allah subhanho wa Taala. So its absence is as good as its present presence is as good as its absence is as if you didn't do it
at all. Number two, is that Allah subhanho wa Taala will punish for those actions, there are acts of a badger within of themselves. So if an act is an act of a by the witness of itself, and it's done for other than the sake of Allah subhanho wa Taala then this is something that Allah subhanho wa Taala will actually punish. So what is something that is inherently an act of evader? That should be done only for the sake of Allah subhanho wa Taala so for if you want to answer that, no, I sorry, raise your hand. Go ahead. You can give an example if you like, the zoo example of Salah. So you do this Salah for other than the sake of Allah subhanaw taala this becomes an act of sheer wind of
itself, not just react. The difference between shade Kennedy over here is that one element of the seller may be done for other than the sake of Allah and that element will not be accepted. But if the whole Salah is done for someone other than Allah subhanho wa Taala that is when it becomes an act of shift. So you're directing your prayer to other than Allah subhanho wa Taala. And this is when Allah subhanho wa Taala will punish for that action. This is when Allah subhanaw taala will punish for that action. The third danger of doing actions for other than the sake of Allah subhanho wa Taala is that Allah subhanho wa Taala will cause this person to be humiliated in this life and
the next, the Messenger of Allah sallallahu alayhi wa sallam he mentioned that the first three people to be judged and thrown into the Hellfire on their faces are people who would we would genuinely assume and see to be righteous people. They are the scholar and the researcher. They are the philanthropist, the one that give charity and he is the one and the third one is the one that goes out to fight in the way of Allah subhanho wa Taala and all three of them when they did their actions, it wasn't purely for the sake of Allah subhanaw taala but rather it was for the sake that people would praise them instead. So let's find out to Allah cause them to be humiliated in the
hereafter. Allah subhanaw taala caused them to be humiliated in the here after. Can anyone think of any other things?
That would be negative repercussions of having an impure intention? What is another repercussion?
Go ahead. What do you thinking?
No. So what I'm thinking is what is the negative repercussion? like we mentioned the dangers of having an evil intention. Sorry. Explain that. What does that mean?
Fantastic, excellent, very good point. So that when there's when an action is done for the sake of Allah subhanho wa Taala, you'll find yourself more naturally motivated you won't need external motivation. Whereas when an action is done for a reason for other than the sake of Allah for a worldly reason, then the motivation will naturally disappear. Because once you attain that worldly motivation, the motivation to continuing to persist will no longer be there. Very good point is I can look at anything else that someone can think of.
Another danger or repercussion of doing actions for other than the sake of Allah subhanho wa Taala. Go ahead.
In what sense? How will he get messed up? This one second, let him finish in Sham. How will you get messed up?
He gives you money or he gives you his daughter
You are, okay, that's very good. So in terms of you're setting yourself up for disappointment, because everyone will not have what the intent. Whereas when you do something for the sake of Allah subhanho wa Taala, you're guaranteed even if you don't get what you want, you're guaranteed to get the reward from it. Whereas when it comes to having your attention for other than the sake of Allah subhanaw taala. If you don't get to what you're intending, then you're not getting any reward from Allah subhanaw taala. And as well as you didn't get what you intended. Very good. I saw someone else that had their hand up, go ahead.
You want to be content with what you do? Explain that. What does that mean?
I hope no one's tried that in the speaking from experience. I am assuming that's possibly true. I'm assuming that's possibly true. Anyone else? last last one, go ahead.
Why is everything coming back to woman and money?
Okay, so I guess that's sort of related. I guess that's sort of related. In shalaka. Type. Let's move on to so now how does the person actually attained sincerity? How does a person actually intend sincerity? One thing that's important to mention is that in terms of incentives, we're having sincerity. If you look at the opposite of all of the things we mentioned, those are all incentives for why we should have insanity sincerity, that Allah will accept the action, Allah subhanaw taala will reward the action that even if you don't get what you want, you'll still get reward from Allah subhanho wa Taala, Allah subhanho wa Taala will honor the person that has a sincere intention. So
all of those are the incentives as to why you should be sincere. So now we come up to the the concept of how does a person attain sincerity? How does a person attain sincerity? And there's three things that I'd like to mention at this time. Number one, is the importance of remembering death. This, the professor said on why he encourages us to frequently remember death, and to frequent the graveyards of the Muslims, so as to remind ourselves, that anything that you chase of this dunya is going to remain in this dunya it will not transcend into the next life. But anything that you put forth for the sake of the accurate anything that you do, for the sake of Allah subhanaw taala, then
that is what will carry on with you to the next life. And that is something to remember, related to this very point is also the element of punishment, that those things that weren't for the sake of Allah, then obviously, it will be punished in the grave, and those things that are for the sake of Allah, then they will obviously be rewarded in the grave. Number two, is constantly checking your heart, you know, this is something that we're not reminded of enough, but what is our heart really longed for? No one knows the answer to this except for us ourselves. And this is something that we constantly need to monitor constantly need to check that the actions that we're doing, who are we
doing them for? Right? Are we doing it for other than the sake of Allah? Or is it purely for the sake of Allah subhana wa Tada. And this is like, the trap of shaitaan word will come in, where sometimes you're, you're thinking that you're doing it for the sake of Allah. But when you analyze it, and you, you know, scrutinize the state of your heart, you realize that the actions that you're doing are for other than the sake of Allah subhanaw taala. And one of the clearest ways to understand this concept is if you're not content with your a bother, so for example, you know, a slave of Allah, Muslim, he's doing his worship for Allah subhanho wa Taala. He's doing all of these
righteous deeds, but he's feeling completely burnt out, or he's not feeling happy at the end of doing all of these righteous deeds, then even though he may think he's doing them for the sake of Allah subhanho wa Taala. In reality, that is an indication that he's not doing them for the sake of Allah subhanho wa Taala. The third and last thing I'll mention is that how do you actually keep track of your sincerity? How do you actually keep track of your sincerity? And I find it very, very interesting when you finally look at particular narrations of our predecessors, that they used to say that if I knew I only had one more day to live, I would change nothing from my life. You know,
when I hear such statements, I think to myself supine Allah, how does a person reach that level, where their content to meet a lifespan without that if they were to die in that state, they would be contented meeting Allah subhanho wa Taala. And the scholars comment on these narrations by saying the way they reached such a level is that they made sure that their private lives were better than their public lives. And this is the ultimate indication of sincerity. The ultimate indication of sincerity is when your private life is better than your public life. So you pray more in private, you read more Koran in private, you wake up for more pmla in private, and all the things that you do
in public are just a small element of your Greater Life of worship. And you do much more
More in your private life. And this is why I would suggest that you do is this as an exercise, it's a real you know, eye opening exercise, but just take one day of your life, take one day of your life, and write down all of the good deeds that you do that today, how many of those deeds are in public and how many of them are in private, and you'll get like a rude awakening as the final nine tenths of arriba, for the most part, is a public display of our actions. Whereas one 10th if we're fortunate, might be you know, something that is done in private, something that is done in secret that no one else knows about, except for Allah subhanho wa Taala. And as a sub point to this, that
even before you do this exercise, and you get this Rude Awakening, make it a point to make it a habit for yourself, that in your daily life, you have an element of a border that no one else knows about. No one else knows about it, except for you and Allah subhanho wa Taala so on that day, when you meet Allah Subhana Allah and Allah subhanaw taala asks you, you know, what are you putting forward, you have this one deed that you did consistently that no one else knows about, except for you and Allah subhana wa Tada. And this deed, it doesn't have to be grandiose, it doesn't have to be big, it can just be something small. So the act of you know, saying your morning icon, and no one
else knows about it, except for you and Allah subhanho wa Taala. So you do it in private, or you make it a habit that you know, each and every single day, you're going to try to give a small amount of setup, even literally, if it's just like $1, or like 50 cents, you try to give it each and every single day in such a way that no one else knows about it, except for you and Allah subhanho wa Taala or you make it a point that you're going to help one person carry their bag or smile in their face, or whatever you can do a small deed that is only between you and Allah subhanho wa Taala. And that is one of the best ways to build sincerity. And then obviously, it doesn't need to be mentioned. But
one of the things that will help you retain your sincerity the most is reading the chapters of sincerity and the chapters of the inside the books of Hadith. So for example, you open up the other side of the hen you read the chapter of sincerity and of the other Sunday, it is one of the best ways to build your sincerity as well. It is one of the best ways to build your sincerity as well. A last point that I'll mention about this hadith is about the isnaad of the Hadith is about the snout of this hadith. So when we talk about the different levels of narrators, a hadith that is narrated by so many people, that it couldn't have been fabricated and nothing could have interviewed and been
introduced into this hadith. This is no excuse me as a motivated Hadith it is known as a motivated Hadith. And the opposite end of the spectrum of a motivated Hadith is an avid Hadith isn't I had had this, and I had had these are divided into three categories I had Heidi's are divided into three categories. You have mature, you have Aziz, and you have greed, and you have greed. Let me briefly explain these three categories of Hadith. So the way I want you to understand this is looking at the different levels of generations. So you have the Prophet sallallahu alayhi wa sallam that is going to be the origin of each and every single Hadith, except for the Hadith, Pudsey. So he's going to be
the origin point, he's not what we're referring to over here, what we're referring to is after the Messenger of Allah sallallahu alayhi wa sallam, so we're talking about the generation of the companions, then we're talking about the generation of the third between the successors. And then we talk about the generation of the battle between the successors of the successors. So these are the generations that we're referring to. So when you look at an actual Hadith, you will find that the Hadith will have a combination of these generations. So you will have a Sahabi, who will narrate it as a general flow will be a Sahabi, narrating it to a successor who will narrate to the successor of
the successors who will narrate it to one of the famous imams of Hades. Now, looking at what these three terms mean, very Aziz and mature gareeb means that the minimal level at any one point of the Hadith is only one person is only one person. And this is the hadith of enamel Armando Binet meaning that if you look at the first three stages of narration from autopsy at the stage of the Sahaba, there's only one person I'll come up No, of course, he was also only one person who did at that stage, Mohammed bin Ibrahim at a me Yeah, he will say that I'm sorry, all of them are only considered one person in each stage. So each level of narration. So therefore this hadith would be
considered gody. This Hadith would be considered galib. When you look at a hadith which is azeez. And as these means the minimum number you have at each level is to the minimum level you have at each number is two and then mature, is that the minimum level that you have is three, the minimum level that you have is three, and then generally, anything beyond three scholars would look at, sometimes they would refer to it as much of it
Sometimes they will just refer to it as a hide without going into specific categorization. And the term with a lighter, it doesn't have a specific number. Sometimes it could be four, sometimes it could be 10. There wasn't a specific number, but it was a number that made a person feel certain that look, it is not possible for all of these people to get together to fabricated a lie against the Messenger of Allah sallallahu alayhi wa sallam.
So who can tell me what are the three categories of Hadith? And what are the difference between the three? Go ahead.
Fantastic. And what does each one mean?
Fantastic. And these three categories fall under which category had fantastic so when you have water, water, and you have a hot water, water is only one category and it is divided into three. And those are the three categories that it is divided under. And this is one of the major differences between the Hadith of the Prophet SAW Our solemn, and between the Koran. So even though it's the exact same people that are preserving both sources, the Quran is preserved by these people, the Hadith is preserved by these people. But the difference between the two is that the Quran is preserved in matamata format, whereas the Hadith, for the vast majority of it, I would say even
close to 95% of it is preserved in a hybrid format. And that is the difference between the two. Now, does this have any impact in terms of our Akito in terms of our acceptance and implementation of these Hadees? No, it doesn't. As long as the Hadith is proven to be authentic, then whether it is a hide, Aziz worried any of that, we will still implement it and act upon it and believe in it, as long as it's proven to be authentic. Now we move on to Hadith number two, Hadith number two is the hadith of gibreel. Hadith,
the intention of
the action, and after. And then you'll know if this stays consistent or not, like you start off your salon,
and somebody walks by and you change your intention. And then afterwards, you can evaluate what happened. So that's
fantastic. That's a very good point. So reflecting on your intentions before the act during the act, and after the act, very good point.
This goes back to a question and soul. And it's a very detailed and complex answer, I'll give you a summary of it. The summary of it is if a person leaves the fold of Islam, then any action that was accepted during the state of Islam, if they were to come back to Islam, it will become accepted again. However, if they died in a state of other than Islam, then that action would not be accepted. So that's the case of a person who leaves Islam and comes back to Islam. Now, let's go on to Scenario number two, where a person he doesn't leave the state of Islam, but he loses like a level of a man. And that's what happens with like Leah and stuff like that, for this individual, we say
that the action is lost forever, that action cannot be they cannot come back, and he has to redo that action. And that is the only way it will ever be accepted from him. So once the action is lost by a person in the state of Islam, then there's no coming back from it. That makes sense. Okay, so one, two, heading number two headings. Number two is known as the hadith of gibreel. And the reason why it is called the hadith of gibreel, is because jabril came to the Messenger of Allah sallallahu alayhi wa sallam, and he asked him a series of questions, he asked him a series of questions. The first three of them are related to direct elements of faith, Islam, a man and his son. And then the
last of them is about the science of the hour, the last of them is about the science of the hour. So in terms of the elements of Islam, we actually discuss this in detail in the third Hadith, so we're going to skip over that part. Now, moving on to the concept of a man, there's a general foundation that will establish with the principle of a man and that is that when a man and Islam are mentioned, together in the Koran, then they will have a different meaning. However, if they're mentioned individually inside of the Quran, and the sooner than they will be synonymous in their meaning. So how, like what is that? What exactly does that mean? The general meaning of Islam is to submit to
Allah subhana wa Tada, anyone who submits to Allah subhanho wa Taala, and agrees to abide by the five principles. This is what is known as Islam. And in order to become a Muslim part of the very first statement of the Shahada is to actually believe in the six articles of faith at the same time is to actually believe in the six articles of faith at the same time. If you don't
To believe in the five pillars, and you don't believe in the six articles of faith, then your Islam cannot be valid your Islam cannot be valid. So in the Quran, when you find the term Islam or you find the term Muslim by itself, this is what it is that and Eman will refer to the same thing. So Islam by itself in mind by itself, moment by itself Muslim by itself, all of it will mean the same thing. If they are mentioned individually if there are mentioned mentioned individually, however, if they're mentioned together in the same sentence, or in the same construct, then they will have individual meanings, then they will have individual meanings, as we see in this very Hadith, as you
see in this very Hadith that Islam and a man are mentioned together, and therefore they will have different meanings. So Eman, when it is mentioned together with Islam will be the higher of the two, it will be the higher of the two. Now what exactly does it mean to be a moment? And what exactly does it mean to be a Muslim? A Muslim is an individual that he does his absolute basics, and from time to time will fall into some of the major sins from time to time will fall into some of the major sense. This is the level of Islam. The level of Eman is that this individual, not only will he do his basics, but he's going to stay away from falling into the major sense. And when an individual
can free himself from the major sense altogether. This is when he achieved the level of Emacs. And this is the person who will we will call a moment this is a person that we will call a moment and the level of sun as mentioned in this Hadith, that is a level where a person worships Allah subhanho wa Taala to such a degree as though Allah subhana wa tada is watching him. And what's important to understand about the level of sign. This is almost like a pinnacle, almost like a pinnacle. So I want you to imagine as if your faith was a mountain, right? If your faith is a mountain, does anyone actually reside on top of a mountain in his journey? No, they don't. So it is a state that can be
achieved in certain elements of your life. And you will want to continue aiming for that achievement so that your demand constantly goes higher. But in reality, no one lives in a state of your son. In reality, no one lives in the state of Arizona. The highest level of consistent imagine that you can live in is in a state of the mind that you can fulfill your basics, stay away from the major sense, but staying away from minor sins is not possible for any human being. There's not a single human being that comes into existence, except that he would have committed some of the minor since that no one will escape from it. And that is an important to understanding between the three levels of faith
between Islam Eman and his son.
Then he asked the Messenger of Allah sallallahu alayhi wa sallam about one is the day of judgment and the Prophet sallallahu alayhi wa sallam response that the questioner knows just as much as the one that is questioned, meaning that this is something exclusive for Allah subhanho wa Taala. There are two important points to derive from this point of the discussion. The two important points are number one is that the the knowledge of the Prophet sallallahu alayhi wa sallam was limited the knowledge of the prophet SAW Selim was limited. And why is that important? It's important because you will find certain groups that attribute unlimited knowledge to the Messenger of Allah sallallahu
wasallam they will say that the Messenger of Allah sallallahu alayhi wa sallam has knowledge of the unseen, the past the present and the future. And you know other than that, and obviously this is not befitting of the Messenger of Allah Azza wa sallam, as this is something exclusive to Allah subhanho wa Taala himself. The number two is the Messenger of Allah sallallahu alayhi wa sallam is teaching us a very, very important point about character and o'clock over here. And that is, when an individual should feel comfortable by saying I do not know. And Allah subhanho wa Taala knows best, that as a human being, even if you're a prophet from the prophets of Allah subhanaw taala you're not
required to know everything in life. And you should feel comfortable by saying, Look, I don't know the answer to this. And Allah subhanho wa Taala knows best. So the process of them is teaching us a lesson in humility, that even the greatest of prophets felt no shame and felt no shyness in saying that Allah subhanho wa Taala knows best. I was reading something very interesting the other day.
This is about the photography mama de himolla. The photographer of Mr. Muhammad Rahim Allah, and I can't remember who the narrator of this narration was. But he says that they went through the fatawa of Imam Muhammad or Hema Hola. And I found that there are over 10 different statements that Mr. Muhammad Rahim Allah used to use for saying, I don't know 10 different statements that Imam Mohammed used to use for saying I don't
No. And these were the vast majority of his answers. These were the vast majority of his answers. So those are two significant points. Number one that the wide variety of ways of saying I don't know, in the Arabic language. And then number two, is that even someone like the likes of Imam Mohammed Ibrahim, Allah, you know, a,
what's the word? I'm looking for an iconic figure in his times, meaning he was known as the mom of 100. Cinema Gemma in his times, if someone like him can feel comfortable by saying, I don't know, then you know, where are we? Like, the vast majority of our knowledge comes from like YouTube and from Google and like Wikipedia and stuff. So where are we in terms of answering our questions, so we have more rights to say, I don't know and remaining quiet than the great imams of the past, and even more so to the Messenger of Allah sallallahu alayhi wa sallam. So those are two important lessons. Then the third lesson is derived from the question of gibreel himself. So gibreel goes on to say,
Fine, if you can't tell me when the Day of Judgment is, then at least tell me what some of its signs are. The significance of jabril asking for the signs of the Day of Judgment. It wasn't so that the people become paranoid and they started looking at Hey, look, this is another sign of the Day of Judgment pm as close the reasoning behind that was so that people would prepare for that today, people would prepare for that today. A man came to the Messenger of Allah Azza wa sallam and he asked him on messenger of Allah, when is the hour, the Messenger of Allah Azza wa sallam responded by saying, What am I did tell her that? What have you prepared for that day? And this is the genuine
question that we all need to ask ourselves, you know, each and every single day that we are alive, should pose that question, that this day that I am alive, what am I put forth for my meeting with Allah subhanho wa Taala, that we need to have this contribution that we're putting for that today? You know, this is sort of like, you know, it's like tax season right now, if you ever tried to get like an appointment at your bank, right now, it's impossible. Like to meet anyone from your bank, you're trying to meet someone, they're not going to give you an appointment right now. So I was trying to get an appointment with the bank a couple of weeks back. And I was like, Look, when's the
next available appointment, they're like, you can come into standby, you might get someone but if you want, you know, a set appointment, there'll be like three weeks from now. So ask them, you know, why is it so busy right now, and they're like, it's RSP season right now everyone's trying to, you know, cash in with their rsps and make sure that investments are ready. And I had like a really serious reflection at that time. SubhanAllah I was like, you know, all this is temporary, that, you know, stock market might crash, you know, the housing bubble crashes, something happens, all of it is lost, right? And people are gonna cry over all their investments. And I'm not against
investments. I think as Muslims, we need to have a financial aptitude in terms of our investments. But what I'm talking about is when we focus so much in investing in this dunya we forget about investing in the ACA, and when you look at your investment with Allah subhanaw taala, and the contributions that you make towards meeting Allah subhanho wa Taala nothing will ever be lost from Allah subhana wa Dundas and meaning that there will be no financial crisis from us, and there will be no housing bubble from our lives, and there will be no market manipulation from us and, but rather, whatever you put forth with Allah subhanho wa Taala. Not only does Allah protect it for you,
but it's multiplied in terms of its good deeds. And if there's any shortcomings, it's from the investor side, it's not in the the thing that you invested in at that time. That's something I wanted to share with you, that, you know, that prepare me for the Day of Judgment is a reflection of that wouldn't have itself that each and every single day, it's a conscious question that, you know, on this day, what am I prepared to put forth for my meeting with Allah subhanho wa Taala.
And then the prophet SAW seven, he goes on to mention some of the signs of the Day of Judgment deposit. So that mentions when the Bedouin men will be competing with one another, to build the highest buildings. And obviously, this is something that we see in our times already. You look at, you know, the board's Khalifa in the Emirates, you look at the Visalia towers in Riyadh, literally, you know, these people were Bedouin people. You know, they were camel herders, you know, 6070 years ago, and now Allah Spanos Allah bless them with money, and that prophecy is coming true that literally, they are competing with one another to build the tallest building. Why? You know, Allah
knows best they want to show off their money. I don't know what it is. But again, that prophecy is coming true. The second thing the Messenger of Allah sallallahu alayhi wa sallam mentions and tell you that Emma to Roberta, that a slave woman will give birth to her master slave woman will give birth to her master. And there were multiple interpretations in terms of what this actually meant. One interpretation was that children will become extremely disobedient towards their parents. A second interpretation was that slavery will become abolished, and that the free people the free children will be free but the parents will remain in a state of slavery and there multiple other
interpretations that were mentioned for this as well. And then
Hadeeth concludes with the Prophet sallallahu alayhi wa sallam telling the people that do you know who this individual was, they said, We do not know align this messenger know best. And the prophet SAW them said that this was gibreel, who came to teach you your religion? This was gibreel that came to teach you your religion. And the process. Islam teaches us very something, something very significant and important over here, that the teacher is not just the one who does the speaking. But the teacher is also the one that asked the intelligent questions. The teacher is also the one that asked the intelligent questions. And this is something that's lost in our times, that a lot of the
times really only ask questions for the sake of benefiting ourselves. But the sign of a true genuine, you know, smart, intelligent person is that he will ask those questions that are of benefit to the masses that are of benefit to the masses, that the Sahaba the Allahu anhu. They needed to know the difference between Islam Eman and Hassan, they needed to know about preparing for the Day of Judgment. And this is what Giblin Anisa came with. Then the third heading, and we'll try to do these quickly. Vinay tala, these are the third Hadees was that Islam is built upon five pillars. The third Hadith is about Islam being built upon five pillars, and the five pillars over here, they're
called pillars, because without the existence of them, once Islam does not exist. Now, what does it mean? these pillars existing in one's faith, theoretically, and practically speaking, from a theoretical standpoint, if anyone is to deny, in belief, any of these five pillars, and we'll take them outside the fold of Islam, so anyone denies that I don't need to say the Shahada to become Muslim. Anyone that denies that, hey, it's not a big deal. If I pray five times a day, or I don't have to pray five times a day, someone who says the same about Ramadan, someone who says the same about zakarin, some someone that says the same about touch. So from a theoretical standpoint, to
deny any of these, to have doubt about the obligation out of any of these can take a person outside the fold of Islam, actually not can it does take a person outside the fold of Islam. That's from a theoretical standpoint, from a practical standpoint, as a completely different case. So where there is agreement is that everyone will agree upon the Shahada and the saying of the Shahada, that's something that's unanimous. So whether it's practically or theoretically denying of the shadow, not saying the Shahada, there is no Islam for that individual. And then what is also in agreement is that someone who falls short in fasting, someone who falls short and giving there's a cap, and
someone who falls short, in going for Hajj, there's also agreement that someone who falls short and not doing those aspects, he will be someone was falling into a major sin, but it's still within the fold of Islam, he is still within the fold of Islam. So this is the major life in terms of what took place those three opinions. Number one is that you are a major sinner, but still within the fold of Islam, then regardless of whether it was laziness or not laziness, in opinion, number two is that the differentiated between the low ones who left off salon altogether, as opposed to one who left it off in a state of laziness. And then opinion number three, again, they didn't differentiate, but
when to the exact opposite side. And that opposite side being that you left the fold of Islam, whether it was intentionally or unintentionally, and all sides have their proofs, all sides have their proofs. But what is a really solid proof for the humbling method, and this is something very important to consider, regardless of where you stand on this difference of opinion, is that Abdullah the shipping of deliberate shopkick from the, you know, imams of the Tabby and he says that the Sahaba the Allahu anhu did not consider any act of abandonment, to be an act of Cofer, other than Salah the Sahaba the Allahu anhu did not consider any act of abandonment as an act of comfort other
than the summer so it shows you the great you know station that Salah has in Islam, and one of the great you know inshallah Allah blesses us all to read the Arabic language one day, there's a famous book called talvin kodra Salah you know, the greatness of the station of Salah in Islam is written by one of the great imams of the the setup by the name of Imam and model is he and he compiles you know, the this discussion from beginning to end in terms of what was the position of the Imams of the center and the Imams of the Sahaba in terms of the state of salon, the issue of salah and he discusses it quite thoroughly and it's a very interesting discussion to see where he stood on this,
not only on the Salah itself, but in terms of some of the other kind of Islam as well. So one of the clear things you see that Abu Bakr radi Allahu anhu he considered the act of abandonment of this to be an act of disbelief as well and this is why he had the hero Beretta, right the battles of Apostasy that the people who did not want to give this occur, and they used to give the guy during the time of the process and then he fought for them out of state of Apostasy. This
significance of this Hadith, the significance of this hadith. And the significance of the Hadith of the five pillars of Islam is a person who is able to tell what is the absolute borderline, what is the absolute borderline, where he is on the verge of crossing into disbelief. And this is why the Messenger of Allah sallallahu alayhi wa sallam spends the time to explain what the five pillars of Islam are. Because if you're just struggling with the five pillars, then it is feared that a person will fall into a state of disbelief. And you want to as a believer build upon each of these pillars to the next level. So in terms of the Shahada, the next level of the Shahada is making sure that you
understand the detailed evidences for all of these things. The Salah is that rather than just focusing on the photo identity, the, you know, the obligatory Salah, you want to make sure that you're at a level where you're paying your son, then you're praying your knuckle, when it comes to the car. So not only should you be paying yourself on time, but you're giving out sadaqa, as well, and you're lending out money to people as well. A lot of people don't know this, but for every amount of money that you lend out to a person, then it's as if you give half that amount in sadaqa, it's as if you gave half of that amount in South Africa. So it's a level, you know, that is just
below giving sadaqa, where you lend money out to the people that even though you're getting it back, when you have the intention to receive it back, just the fact that you're lending it out to someone helping someone in their time of need. It's as if you gave half of that amount in South Africa. So that is in terms of in terms of the trauma bond, you know, Ramadan is obligatory to fast if you're just fasting Ramadan itself, try to do Mondays and Thursdays, if you can do Mondays and Thursdays, try to do, you know, three days out of the week, you can't do that, try to do three days, sorry, three days a month, you can't do that, you know, try to make sure you're at least you're doing
Muharram you're doing Ashura and you know, the day of alpha, so always finding something more than just the obligatory to do the same thing for Hajj, you know, Allah subhanho wa Taala may not give all of us an opportunity to go for Hajj. But that doesn't mean that we shouldn't strive to go for Ramadan as well. So that is the absolute minimum. And as a believer, you want to try to build on top of that to attain your faith.
And then you have a question on this. This will be finished, the last Headington will open up for questions. And the very last Hadith is Hadith number five, which is the hadith of eyeshadow, the Allahu Allah, where she says that whoever introduces into this religion of ours, that which is not from it shall have it rejected. And this shows us the second condition of the acceptance of good deeds, which the first is intention. And the second is that every action that we do, it has to be in accordance to the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, if it was not sanctioned by the Messenger of Allah sallallahu alayhi wa sallam, then this deed will not be
accepted by Allah subhanho wa Taala. And you have many, many statements of the Sahaba from them, even Mr. hora de la vida, he says, stay away from innovation, even if the people consider it to be good. And I believe in the law, I don't say stick to the methodology of the Sahaba practice with the practice and stopped where they stopped. And don't go beyond that and don't go beyond that. So this shows us the importance of having a sound methodology and worshiping Allah subhanho wa Taala, where one is sincere and one follows the example of the Prophet sallallahu alayhi wa sallam, and the consensus of the companions, not individual opinions of the companions, but the consensus of the
companions and that is the methodology that we are meant to develop in worshipping Allah subhanho wa Taala will conclude with that particular hobby Dominica Chateau de la land istockphoto Lake