40 Hadith of Imam Nawawi – Episode 11

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Navaid Aziz

Channel: Navaid Aziz

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Topics: Hadith

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Episode Transcript

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The Mona

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Mona him in Alhamdulillah hinomoto who wants to know who won the stock hero when I was below him in Korea and fusina woman sejati Amina Maria de la folia mo de la la, la, la La, La La La La La La La La sharika was shadow Anna Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira and my bad, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.

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So today we do Hadith number six. And this hadith is an actual, very interesting Hadith. Imam Abu Dhabi, one of the great scholars of Hadith. He considered this hadith to be one quarter of Islam, meaning one quarter of Islam is based upon this hadith. And another narration from him, he actually said that Islam is based upon four Hadith, and he mentioned this hadith to be one of them, he mentioned this hadith to be one of them. Now, what is the actual content of this hadith? The actual content of this hadith In summary, is that the Messenger of Allah sallallahu alayhi wa sallam is giving us guidelines in terms of how to live our lives, in guidelines in terms of how to live our

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lives, in relation to that which is halal, and that which is how long so the Messenger of Allah sallallahu alayhi wa sallam he starts off this hadith by saying in the halal Abyan, that indeed that which is halal is completely 100% clear, there is no doubt about it, and that which is haram is likewise 100% clear, there is no doubt about it. Now, between these two clarities that is where there is some doubt that is where there is some doubt and the term the pumps are seldom uses is a term shughart the term should watch that which is completely doubtful. Now, let us understand the significance of this hadith. Email Bukhari Rahim Allah He starts off the chapter of all boo with

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this hadith he starts up the chapter of all boo with this hadith as boo is the book of Islamic transactions, the way that we interact with one another. Now why would the amount of Bukhari Rahim Allah begin the chapter of boo with this hadith? And this goes back to a further discussion on how our predecessors understood the topic of Zod. How our predecessors understood the concept of asceticism. So when we talk about asceticism, generally we think that it means to live off the worldly life that we live off the worldly life. But this is not necessarily how our predecessors understood the concept of Zod or asceticism. One of the students of rememberable hanifa Rahim Allah

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huzzah Allah by the name of Abu Yusuf, he was asked by his students, will you not write for us a book in Zod? Would you not write for us a book insert? And imaginable use of Rahim Allah, he responded, I have already written for you a book in blue. I've already written for you a book in blue. Who can explain the story to me? What does that mean? Exactly?

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He said, I've already written for you a book in blue. Go ahead. This I started with the Jets first. Yes.

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Actually, I don't know if this headset is inside of that book or not. But you're almost on the right track. He shall have the most, I think because

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when you're dealing with people in transactions

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when someone came and said, I can see that this person is okay. So I asked him, did you?

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Right?

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Okay, so that's one way of looking at it. That's a very good way. So he was mentioning that the true concept of asceticism is going to be seen the way you interact with other people, meaning Are you oppressive towards them or you just towards them? Whereas imaginable use of he took a different angle to this. His approach was that the topic in Islam that has the greatest amount of doubt in it is the topic of interactions, particularly business transactions. And you'll notice this in our day and age as well. You know, what are the two most commonly asked questions? Any amount in the city? Number one is McDonald's halal or haram? Or the meat issue? And number two, can I take a mortgage

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from a bank right? So even in this day and age, the topic which has the greatest amount of doubt is this topic of Finance. So I will use it for him online. He was trying to teach his students that if you want to learn about Zod, it's not about you know, leaving off the the luxuries of this world. That is just a small element of it. The greatest element of Zod is leaving off that which there is doubt in

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Particularly when interacting with one another. You want to make sure that you give each other the benefit of the doubt and you're more fulfilling of the rights of others than you are of the rights of yourselves. And this is why email Bukhari Rahim Allah starts off with this hadith. Then when it comes to the halal and haram, everything is clear, there's no doubt about the halal and haram where the doubt is, is that small little minority in the middle, and the small little minority in the middle is what the vast majority of people will concern themselves with, unfortunately, so now looking at this Hadith, what are some things that we learned right off the bat? Number one, Allah

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subhanho wa Taala made the halal clear what does that mean? When Allah subhanho wa Taala makes the halal clear, this is Principle number one. Allah subhanho wa Taala makes the halal clear in generalities Allah subhanaw taala makes that clear in generalities. So you look at two verses verses number three in certain majda and verse number five in Central America. In verse number five, Allah subhanho wa Taala he starts off the verse by saying and today for you, all that is good has now become permissible. All that is good has now become permissible. So Allah subhanho wa Taala makes the halaal appearance in generalities so let's I know Tyler will not specifically say wearing blue

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is Halloween wearing green is Halloween wearing yellow is Halloween wearing red is Halloween know Allah subhanaw taala will just generally tell us that wearing clothing is Khaled Principle number two, when Allah subhanho wa Taala makes the Haram clear. He makes it clear in specifics he makes it clear in specifics and in this you look inside shorten my Ada verse number three two verses just before the one that I mentioned. And Allah subhana wa tada he starts off this verse by saying, holy metallic Komal Mater to a de Mola Mola. Cinzia mama Oh Hill, La La Hebei Illa Himalaya. So let's I know john he starts off this verse saying and prohibited for you are the following the meat which is

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already dead, the meat of the pig, the blood and that meat which has been sacrificed for other than the vein other than the name of Allah subhanaw taala. So you notice two different trends and halaal Allah subhanaw taala spoke in generalities in Haram, Allah subhanaw taala spoke in specifics. The why would Allah subhanho wa Taala do this Who can tell me? Right?

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absent fantastic exactly that point that when it comes to highlight the vast majority of things in this world, Allah subhanho wa Taala has made the vast majority of things. Allah subhanho wa Taala has made highlight. And there's only a small minority of things in comparison to the highlight that are actually hard on there's only a small minority of things that are clearly hot or that are clearly haram and that is why they are mentioned in specific. So that is Principle number two. Now from these two principles, we will derive Principle number three. And Principle number three is that everything that is beneficial and good, is permissible. Everything that is beneficial and good, is

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permissible. And everything that is harmful, is disliked or prohibited, everything that is harmful, is disliked or prohibited. People generally when they speak about this principle in Islam, that the matters of this dunya are permissible. This is somewhat true. This is somewhat true. The exact principle that the FDA has stated the exact principle of disclosure, actually states is that those things that are beneficial for mankind, and helpful to them, then those matters are permissible than those matters are permissible. And then the vast majority of things of this world will fall under that category will fall under that chord category. And the second part of this principle, that if it

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can be proven that this thing is harmful to the body, or it can be harmful to the individuals then then it will automatically become disliked or impermissible, it will automatically become disliked or in permissible.

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Which leads us now in terms of understanding the outcome of the Sharia the outcome of the Cydia meaning that every single action in the [???]tier will fall into one of five categories, it will fall under one of five categories. And it's terminology you should get familiar with because you should know the actions that you're committing. Where do they fall into one of these five categories? So category number one, actually, let's go through all five of them. First, category number one is farmed and wajib. For the unwatchable use as synonyms, the Hanafi madhhab the differentiate between the two, but the vast majority you consider them synonymous. And for the sake of our discussion,

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we'll consider them synonymous as well. So number one is for the noir job. Number two is muster hub, or recommended. Number three is mobile or that which is permissible. Number four is makuu or that which is disliked. And number five, that is that which is haram.

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Which is haram. Now let's go through these individually and find out what they mean. So the first one, we said fraud, or wajib, fraud, or wajib. The definition of fraud and wajib is that which an individual if they were to do it, they are rewarded for it, if an individual were to do it, they are rewarded for it. And if an individual will still leave it, then they are sinful for it than they are sinful for it. Who can give me an example of this outside of the five pillars of Islam, outside of the five pillars of Islam, give me something that is wajib.

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Good.

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Use try trying to use terminology of the Sharia what are the terms that the Sharia uses barrel valid in a sense, so righteousness or bear towards our parents, which is something which is compulsory, you live off righteousness, then this is something which is which is sinful. then number two, we talked about that, which is Mr. hub, meaning that which is encouraged and recommended to do the definition of this is the individual that does this, he is rewarded for this, and the individual who leaves it off, he is not punished, the individual that does this, he is rewarded, the individual that leaves it off, is not punished. Who can give me an example of this, what is an example of

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something which is Mr. hub, go ahead.

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Fantastic, exactly. So fasting, Optionally, you know, not even just Mondays and Thursdays. But any day of the week, outside of the day of Friday, an individual makes the intention to fast for the sake of Allah subhanho wa Taala, this is something good to do. So in the person who does this, he is rewarded, a person who leaves this off, he's not punished for it, as well. Number three, that which is mobile, that which is inherently permissible. So meaning that the person who does this he gets no reward a person who leaves this off, he gets no punishment. What is an example of this, someone from the side of the room, what is an example of something which is mobile, you don't get rewarded for

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it, nor do you get punished if you leave it off.

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eating right, eating rice, fantastic, said like a proud someone

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eating rice. So eating rice, there is no virtue in eating rice and there is no sin in leaving rice off or eating it as well. So either way, this is something which is permissible that which is mobile number for that which is mcru. The definition of makhlouf is the person who leaves it off for the sake of Allah, He is rewarded the person who leaves it off, for the sake of Allah, He is rewarded, and the person who follows into it, then he is not sinful. The person who leaves it off for the sake of Allah, He is rewarded, the person who falls into it is not sinful. Who can give me an example of this, let's try the back of the room This time, back of the room, give me example of something which

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is macro. And try to be easygoing, they don't give you something which is like if they laugh amongst the anama. Go ahead.

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Fantastic, so eating something which will cause bad breath while coming to the mustard. The example that the processor them gave was that of onions and garlic, and our day and age, anything that can be, you know, similar to those two things will take the exact same ruling that a person who comes with a foul odor, perhaps, you know, they've been working really sweaty all day and night, and they come to the masjid smelling bad. This is something that the Sharia would not approve of. So if you take a shower at that time you clean up you put on some perfume for the sake of Allah, then this is something that you'll actually be rewarded for within the heater Allah, then we get to number five,

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that which is haram that which has been made impermissible, the definition of this, the person who leaves this off, is rewarded. And the person who falls into this is sinful, the person who leaves it off is rewarded, and the person who does this is sinful. Let's go back to actually I think everyone's gonna muster for God. Nema fantastic carry tails between people to cause fights between them, right? This is something which is clearly prohibited. So if you intentionally leave off giving them NEMA, then this is something that you're rewarded for some of that falls into it, then this is something that he is sinful for. Now, all of the actions that you can possibly do, will fall under

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one of five categories will fall into one of these five categories. Can anyone think of an action that would not fall under one of these five categories? You want to go for it?

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There's many actions that you fall into the act of marriage, actually, some of the scores it falls into all five, right? But I wanted to see if Can anyone think of an action that will people are laughing at this? How does marriage become hot? Um,

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so whatever is an action that doesn't fall under one of these five categories? Can anyone think of something? Something that wouldn't fall under one of these five categories?

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is one fantastic, sorry. Breathing colon man breathing is permissible. There's no virtue to breathing there's no virtue to stop breathing.

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God.

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Same thing is something which is permissible as long as you don't act upon it smoke,

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drinking medicine without drinking medicine that has alcohol in it. So it wouldn't fall under any of these five categories. Some people say,

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it's very hard.

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I mean, yeah, the discussion to figure out which one it falls into. That's difficult. But I'm asking, Is there any action that we can think of that would not fall under one of these five categories? And the answer is no, there's nothing. Now why is that? What is the point of me mentioning this? The reason why I mentioned this is to show us how comprehensive Islam is that Islam came as a practical religion. It's completely comprehensive, so much so that every single action that you can possibly think of will fall under one of five categories will fall under one of five categories. Then the Messenger of Allah sallallahu alayhi wa sallam he goes on in continuing this

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hadith.

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And between those two matters are that which is doubtful, which many people do not know, which many people do not know. So now these doubtful matters, people a lot of the times think that when the Messenger of Allah sallallahu alayhi wa sallam speaks about doubtful matters, that he's speaking about that which is macro, he's speaking about that, which is macro. And in reality, this is not the case. This is not the case. Sometimes it can be macro, and macro is one element of it. But it is much much greater than this, it is much, much greater than this. One of the great scholars of Islam by the name of Mr. Michel canny scholar from Yemen, died in the 12th century, he defines the

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doubtful matters into six categories, he defines the doubtful matters into six categories. And this will give you give us an introduction in terms of what he's speaking about. So number one, he says that there are those acts which evidence is from the Quran and Sunnah are conflicting with one another. And there is no way to resolve that conflict. So you have to, you know, evidences on both sides. And there's no way to to resolve those evidences, there's no way to resolve those evidences. Now, the disclaimer he puts over here is that this matter is only gray for the scholars, this matters only gray for the scores mean that the layperson should not be looking into these matters,

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the gray person should not be the layperson should not be looking into these matters. So what is an example of what we can think of that will fall under this category? You want to answer it go for?

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No.

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clear cut, you know, unless I know tell it tells us in the Quran, Allah, Allah, Allah, Allah subhanaw taala rose above the throat. So with a clear example of this is the issue in Salah that does an individual go down with his knees first, or with his hands first. So the position and give the example of going down like the camel, that is what is prohibited. So what exactly does this hadith mean? And that's where the scholars had left, there's the scholar go down, there's the camera go down with his knees first or with his hands first, right? So this is, you know, a scholarly opinion that you know, over the ages has not been resolved. The number two, he says for non scholars

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for non scholars, and this is for the vast majority of people. This is when they go to an Imam, or sorry, they go to multiple Imams, and they get, you know, conflicting views, they get conflicting views. So an example of this, a person goes up to the Imam and he says, you know, am I allowed eating at McDonald's? One Imam says yes, he goes to a second Imam, the second Imam says know what happens in this situation, this situation had now for that individual has officially become a gray matter has officially become a gray matter. Okay, that's section number two. Number three, if a permissible matter leads a person to haram or leads him to fall leads him to fill in what is

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obligatory. So if it leads to that which is haram, or it leads to him failing in that which is obligatory. The example they give of this is in the month of Ramadan, in the month of Ramadan, a person is just freshly married and kissing a person kissing a one spouse is something which is mobile, it is something which is mobile within of itself. In the month of Ramadan, the scholars have said that it becomes more cloth, it becomes disliked and doubtful, why because it can lead to nullifying once fast. So a person has intercourse or they have intentional ejaculation, then this is something that will nullify in the past. So this is something that will become doubtful and a person

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should leave off the number four is that which the Sharia has clearly said is makuu. That which the clitoral is the Sharia has clearly said is makuu then this is something which is doubtful. So something which is makuu for example, as the brother mentioned coming to the masjid and you have a foul

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Order with you.

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Number five, number five, the matters concerning which there is doubt regarding its permissibility. Due to due to the circumstances surrounding it. What does this mean? So something has a set ruling on it already. But due to the circumstance around the situation, it might become highlighted, it might become hard on what is the ruling on that situation? So we take an example like this over here, the brother is talking about consumption of alcohol. consumption of alcohol is completely wrong. You know, no one has said that consumption of alcohol is permissible. But how about using alcohol in medicine? And you have no other alternative to that medicine? What do you do in that

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situation? What do you do in that situation? It would become permissible. Now, what if let's make the scenario more complicated? What if you have an alternative medicine that doesn't have alcohol in it, but it's proven that it's not as effective, it's proven that it's not as effective? What do you do in that situation? So that is when the scholars would say that something like that could become a clue. I mean, you need details over here to discuss the issue, but something like that could become a macro, then the last one, the last the last one, and this is an interesting one. He said, The matters for which the unlawfulness is found only in weak Hadith. So meaning that you have a whole

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bunch of Hadith that make this thing around. But all of those Hadith are weak, all of those Hadith are weak. Can anyone think of an example of something that the scholars would mention over here? What is something that all the Hadith that talks about the impermissibility have something there all week?

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I'm thinking you might have learned this if you attended the the look of food and clothing with GPS recording, he might have mentioned this.

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Good guests though. That's not that's not it. That isn't authentic hadith.

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Okay, the answer to this is, there are a lot of weak Hadith that talk about beef, a lot of weak Hadith that talk about beef. So one example of this, they said, it's milk is pure, and it's meat causes disease and it's meat causes disease, and you find others such as the mama assuta Mama, he actually compiled the Hadith pertaining to beef, and all of them are weak, all of them are weak. And this led some of the scholars saying that eating beef would be something which is Makoto because it is impermissibility is only found in weak narrations. Its impermissibility is only found in weak narrations. Okay, so those are the six ways of identifying a doubtful matter. Those are the six ways

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of identifying a doubtful matter. Go ahead.

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Yeah, definitely. So an individual, he eats for the sake of Allah, at least for the sake of Allah dreams for the sake of Allah, then he'll get a job for that without a shadow of a doubt.

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So that that is how you identify something which is doubtful when this had he talks about doubtful matters, it's not just about the macro, but that is how you identify the doubtful matters according to a mechanic. Now, this is not something that is agreed upon, but it gives us a nice framework to work with, it gives us a nice framework to work with.

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Now, what are different causes of doubt and how to deal with them? So what are the things that will cause doubt inside of a person, there are three things that would cause doubt inside of a person. Number one, there is something that a person knows is forbidden, but then there is doubt whether the forbidden aspect has been removed or not. So there is something that a person knows is forbidden, but then there is doubt whether the forbidden aspect has been removed or not. What exactly does this mean, particularly with food, right, this principle, particularly we'll deal with food. So something like the consumption of you know, enzymes, generally speaking, that's something that we're not going

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to, you know, consume, but over chemical processes over applying heat over applying pressure, you know, those enzymes, they change properties, right. And this is what is known as Islam. And when this takes place, then according to the majority, it becomes permissible, and according to the minority, it becomes impermissible. So concepts of is allowed examples of stlr, something like rennet, something like Reddit, run it through pressure through heat and through change. It changes into a completely different property than when it originally was something like rent it can become permissible. So that is an example of how something could be considered doubtful that there's

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something which a person knows is forbidden, but then there's doubt of whether that forbidden aspect has been removed or not has taken place or not. there is doubt about that, then that is when something becomes doubtful. Number two, something that is permissible, and then there's some doubt as to whether the permissible nature

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feature has been removed. So something which is permissible, but then there is doubt as to whether the aspect of its permissibility has been removed or not, what would be an example of something like this. So an example of something like this, and again, we're just giving examples, they're not 100% agreed upon, but for the sake of discussion, so the example of wearing long trousers wearing long trousers, the general case scenario is that you can buy any trousers that you like, short, tall, it doesn't matter, you're allowed by them about if you intentionally know that, they will be going beyond your ankles, how about if you know intentionally, that will they will be going beyond the

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ankles, so here we have something permissible, but the permissible nature of it, that's what becomes doubtful now, so that would be an example of principle number two,

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number three, and this is the last one, there is no idea if the matter is permissible or not. And in this case, it is better to avoid it altogether. So what is an example of something that a person will not know? Is this halal or haram? We saw this during the time of the Prophet sallallahu, alayhi wasallam, that the family of the processor and the processor himself, they were not allowed eating from sadaqa. Right. He was not allowed eating from South Africa. So someone presented dates, and he said the other Sula, here, some dates for you. The process of them asked is this from South Africa? The person who responded I don't know, what did the Messenger of Allah sallallahu alayhi wasallam do

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at that time, he stayed away from it, he stayed away from it. So when a person is doubtful of, you know, he doesn't know if it's halal or haram. Like clearly, he's not leaning either way, then in this situation, this is a reason for doubt as well. This is a reason for doubt, as well. The Messenger of Allah Salallahu alaihe salam goes on to say thereafter, and he who avoids the doubtful matter clears himself in regards to his religion and his honor. He protects himself in terms of his religion, and his honor. So here the Messenger of Allah sallallahu alayhi wa sallam teaches us an important principle in interaction, that we are required to do those things that will protect our

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honor. They will protect our respect and will respect and will protect our Deen as well. And this is based upon the Hadith of the prophets of Salaam. When one night he is walking with Sophia law, the law 102 men in the darkness, they see the Messenger of Allah sallallahu alayhi wa sallam walking with this woman. So the Messenger of Allah says, Allah made a point at that time, that he told these two men that this is your mother, Sophia, this is my wife, Sophia, so don't have any bad thing, you know, thoughts about this. So this proves a very important principle over here that the onus of doubt is not upon the other individual, but it's upon you. So you can say, Hey, everyone is required

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to have what's not done of me. Everyone should think good thoughts about me? No, but rather, you should take that extra step to prevent people having bad thoughts about you, you should take that extra step to prevent people from having bad thoughts about you, and why the messenger of loss so I mentioned this over here is that for something which is a doubtful matter, one group of people will consider the hug on another group of people will consider it hard on those people that considered harm, they see you doing it, then all of a sudden, hey, this person is doing something wrong, right. So rather than expecting people to give you the benefit of the doubt, make sure you don't give them

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a reason to doubt you make sure you don't give them a reason to doubt you.

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Now, over here, I want to introduce another principle that one of the principles of Islam how Islam protects mankind is a principle known as suddenly

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that which is known as suddenly video or suddenly video rather. And suddenly the idea means it is a prevention of the means it is a prevention of the means. So when Allah subhanho wa Taala, he prohibited Zina and the Quran, he tells us lattakia bozena, he tells us do not come close to Xena. He didn't say don't come in and he didn't say let us know. But rather he said la takanobu Zina and this principle what it leads to is that in Islam, anything that can lead to haram should be refrained from altogether. So for example, being with a woman alone in a room may not necessarily lead to something Haram, it may not necessarily lead to something Haram, perhaps you know, you're

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just having a casual meeting, you know, it might not lead to anything wrong. But from Islamic perspective, we base the rulings of Islam based upon the generalities based upon the weakest of people, the weakest of people. He is alone in a room with a woman who is going to have desire, he is going to have that temptation. So to protect the community as a whole, we base the rules or the principles on the weakest person inside the community. And that is why Islam prevented something like halwa meaning alone with the opposite gender where no one else has access safe

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With the issue of shaking hands, right, so the the Hadith pertaining to shaking hands with the opposite gender, they are something they're a matter of, you know, the scholars are different over the Hadith that Allah is famous with a lot of people that it is better for a man to be hit in the back of his head with an iron rod than to touch the woman with the hand of a woman that is impermissible for him. She called vinea Rahim Allah he made that scene of this hadith. But if you look at the vast majority of earlier scholars, it may not be heard to me my mathema demon Bukhari and other than them in the past, they made this hadith weak they said this hadith was weak, but we

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still believe in the concept to be true, said then to prevent the means that you know touching the opposite gender, even if it is without a desire, over time, it could lead to something so to prevent and protect the weakest members of our community then this is when you know Islam will prevent the people from doing such a thing. So even you yourself you may think you know how I can protect myself so the rule is don't apply to me know Islam doesn't work like that, but rather we work on protecting the weakest members of our community and then the same ruling will fall upon you as well.

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Now let us conclude with the ending of this hadith with the the last two points, were the Messenger of Allah sallallahu alayhi wa sallam he goes on to say, but he who falls into doubtful matters will fall into that which is unlawful. What does this section of the Hadith mean? What this means is that if a person is not careful and protecting himself from doubtful matters, then the time will come where he will fall into haraam, a time will come where he will fall into heroin. So it doesn't mean that doubtful matters are haram within of themselves. But with this hadith is telling us refrain from doubtful matters, because the time may come where you will do something doubtful thinking that

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it is halal, but in actuality, it is haram in actuality, which is haram. And the Messenger of Allah wa sallam gives a metaphor to emphasize this. He said, it is like a shepherd who takes his sheep

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to graze on the land to take care of his sheep to graze on the land. And that land has boundaries that goes into the king's land. And from time to time, the sheep will go in and out of this land, and whoever crosses that boundary has fallen into that which is haram. So here is the Messenger of Allah says Allah mistake that Allah subhana wa Taala is the ultimate kink. And Allah subhanaw taala has given us all of this freedom, all of this freedom, you know, 95% of the things that you want to do are highlighted for you. But this 5% is what in circles you in, and the closer you get to that circle, the more likely you are to fall into how long to stay away from the boundaries that Allah

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has set and you will be saved. They'll get to the lot, that these are the boundaries of Allah subhanho wa Taala and we're transgresses those boundaries, he will be destroyed, he will be destroyed. Then the Messenger of Allah Azza wa sallam, he concludes the Hadith by saying that indeed in the body, there's a morsel of flesh. If it is sound, the whole body is sound. And if it is diseased, the whole body is diseased. That part of the body is the heart that part of the body is the heart. The mind is the Messenger of Allah says Allah mentioned the element of the heart over here.

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Number one, in terms of when you fall into something Haram, then this kills the heart. This kills the heart, it places a black.on Top of the heart, and it slowly kills the heart. So that is why you stay away from the heart on. But how about from the doubtful matters? What happens to the heart when you embark upon the death for matter, while it will not kill the heart, it will definitely weaken the heart it will definitely weaken the heart and a person who continuously falls into doubtful matters, he will make his heart so weak that he will not be able to refrain from the impermissible he will not be able to refrain from the M permissible.

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Now even though claim Rahim Allah He has a nice discussion on signs of a pure heart signs of a pure heart. Why is that important? One it ties in directly to our discussion of the Hadith over here but number two, this is something that unless final what Allah tells us will save us on the Day of Judgment he says your mind and family wanna by noon element at Aloha, because been sitting there on that day. One's wealth and one's children will not benefit anyone, except for the one who comes with a pure heart. Signal claim, Rahim Allah, he mentioned eight things that are a sign of a pure heart. And this is something that we should judge ourselves with how pure is our heart, and if it isn't,

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then we need to try to work on it with Allah tala. So sign number one is that the person considers himself to belong to the next life and not from this world. And he can't wait to reach his abode in the hereafter. So a person considers himself not to be from this dunya but he considers himself to be from the hereafter. And this is, you know, a beautiful statement from Alibaba. Vitaly was reporting Sahil Bukhari, he says

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the Acura is coming closer and the world is getting farther apart.

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Meaning that the time for the Acura is coming closer, and this world is slowly coming to its death when he killed him a balloon and both of them have children for Konami,

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Konami Abner dunia finally omarama. Don't be like a sub well overdue Hassan Villa Harmon, that both of these worlds they have children, this world has children, and the actor has children. So be children of the hereafter. And don't be children of this world. Because today is action without accountability. And tomorrow is accountability without action. So our ultimate abode is the life of the hereafter. And that is what we should be longing for. And we, you know, we should be anxious to get to that state of being the lights on. Number two, the person becomes upset with himself. When he commits a sin, the person becomes upset with himself. When he commits a sin of delivering a pseudo

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love animal, he says that the hypocrite views his sins as a fly on his nose that if he waves it away, he thinks that the cinema goes away. Whereas the believer he considers his sins to be a mountain on his shoulders, that they're always weighing him down. So you should be upset with your sins, to the person repents to Allah subhanho wa Taala. Number three, the person becomes upset if they miss their daily recitation of the Koran, or their daily Vicar, a person becomes upset if they miss their daily recitation of the Quran, or their daily Vicar.

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Number four,

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a person finds more pleasure in worshiping Allah than he finds an eating and drinking, he finds more pleasure in worshiping Allah, then he finds an eating and drinking. And this is something that you know, I was thinking about that, you know, Alhamdulillah when we pray a lot of a shot, you have like, you know, 100 something people here. How does Allah subhanho wa Taala differentiate between the people that are praying all together, what differentiates us is not our actions because all of our actions are the same. We're all making local, we're all making such that we're all seeing similar as well, what differentiates all of us is the state of the heart. Right. And what

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specifically differentiates a person in his Salah is the person who is praying his Salah, to avoid the punishment from Allah subhanho wa Taala as opposed to the person who's praying his Salah to attain reward from Allah subhanho wa Taala. So person who just wants to avoid the punishment from Allah subhanaw taala he will have no problem praying it quickly doing the absolute minimum, whereas the person who's trying to attain the reward from Allah subhanaw taala, he's going to take his time, he's going to try to attain as much for sure he's going to try to prolong his recitation. So it makes a huge difference. The state of the heart, the heart that just wants to avoid punishment,

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versus the heart that not only wants to avoid the punishment, but wants to attain reward from Allah subhanho wa Taala as well. So finding pleasure in worshiping Allah subhanho wa Taala number five, that when a person starts to pray, a person's concerns and worries of this world leave him altogether. When a person starts to pray. A person's worries and concerns of this world leave him all together.

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Number six, the only thing that works CERN's, this person is working for the sake of Allah. The only thing that worries and concerns this person is working for the sake of Allah subhanho wa Taala.

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Number seven, he is concerned about wasting time he is concerned about wasting time he is concerned about wasting time.

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And then number eight and the last one that it will claim Rahim Allah mentions is that the person is more concerned with the correctness of the deed, then performing it. So you should be more concerned with or sorry, we should all be concerned with how well we perform the deed, rather than just being concerned with Hey, I did the deed, right. They have local ayoko as an armada. So Allah subhanaw taala he tells us not to see who does the most deeds, but who will do the best of deeds. So his state should be about worrying How well is he doing those deeds, and that is how the Messenger of Allah sallallahu alayhi wa sallam concludes the Hadith, that if this heart is pure, then the whole

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body will be pure. And then if the heart is impure, then the whole body will be diseased. And this directly ties into this concept of halal haram and doubtful matters, the more halal you do with the intention of pleasing Allah, the more life comes into your heart, the more haram you do, while knowing that it is haram, the more you kill and dead in your heart. And likewise, when a person falls into doubtful matters, he doesn't know is it hollow, he doesn't know it's Haram. He does it anyways, then this is something that will weaken his heart. This is something that will weaken his heart. And the reason why all of this is important is because the stronger the heart, the more

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likely to receive guidance from Allah subhanaw taala and the more likely it will protect itself from the anger of Allah subhanho wa Taala and the weaker the heart gets, then the less guidance it will

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Receive, and the less it will care from protecting itself from the anger of Allah subhanho wa Taala.

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And he gave an example about this in the past. And I'll conclude with this example, that I want you to think of the guidance of Allah subhanho wa Taala. As sunlight, I want you to think of the guidance of Allah subhanho wa Taala as sunlight. And then you have your car that you put a tint on, you really put a dark tint on it, so it will repel the sunlight. And our hearts are just like these cars that the more sins we commit, the more harm we fall into, the more doubtful matters we put fall into, then the darker the tend to get around our heart, the less likely that sunlight is going to get in. Right. So the way you remove that change, the way you remove that darkness is by turning

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back to Allah subhanaw taala using these things that have no claim mentioned, to try to purify our hearts, repenting to Allah subhanho wa Taala asking him to purify our hearts. These are ways to bring life back to the heart. And I pray that Allah subhanho wa Taala protects us from the hot arm and the doubtful matters and the purifies our hearts so that we meet him on the Day of Judgment with the purest of hearts Allahumma amin Allahu taala, Adam was a lot more cinema botica than the Vienna Muhammad Ali, he or Sufi he was seldom, I will open up the floor for three questions a bit the lights on actually. Fine. We'll take five questions and Sharma Go ahead. I just have one question.

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When you have to conflict?

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I mean,

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do you assume that these are what they're talking about? and fantastic? The HTML and password that, for example, they said something is valid. And you went with that. But then some few days later, they said no. But the guy who said in the beginning is still saying it's okay to

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resolve that conflict. So this comes down to two issues. Number one, who do you get your knowledge from our predecessors give us very firm guidelines in terms of who we get work or knowledge from, the first thing that they mentioned, is that they should have a legacy of knowledge, meaning that they didn't just get their knowledge from like Wikipedia and YouTube and stuff like that, but rather, they know I'm giving you guidelines, just listen to the guidelines, so that they should be studying with scholars, they graduate from the Islamic Institute, and so on and so forth. Number two, they should be a person that is known to act upon their knowledge. So they shouldn't be a

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person that, you know, ignores the knowledge that they have. And then number three, this person should be known to be trustworthy, mean that they keep their words they, you know, live up to their promises, you tell them something, you're not going to betray your trust, these three characteristics are fulfilled, this is the type of person you should be seeking knowledge from. so in this situation where you have both of these options that both of these people are trustworthy before all three of these characteristics, then the best thing to do is go with the safer approach. So you have something a person is telling you that this is another person that's telling you that

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this is how long the safer approach is avoided altogether to avoid the harm and be the light on it. That is a safer approach to take until more clarity comes to you to prove to you that it is Halla mamajuana. Go ahead.

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Of course,

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you might get hit by a car. Yeah.

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This is I mean, when it comes to suddenly the idea, the the the method that pushes this the most is the humbling method. So you'll find that most other modality they don't even consider this a proof inside of the Sharia. Right. They said that this the concept of a law prohibiting acts that lead to Zina is the exception to the rule, and not the general or the hammer hanabi. Like they said, No, this is the vast majority of things in this area, and then leads to harm we should clearly stay away from there, bobbitt was that you need to be able to prove that you're going to fall into something wrong. So it shouldn't just be something it could happen. But this will more than likely to happen

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to the average human being. And if that can be proven that the average human being is more likely to fall into the Haram through this permissible thing, then they would tell you to leave it off altogether. Well, ah, what's going on? Who else? Go ahead?

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Yeah.

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Yeah, some people.

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They use the leaf that

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was really supported

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anywhere in consumer.

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So I think that it's just sort of summarizes our discussion, that if a person really does not know that he is like, I don't know what the answer is, then the safer thing to do is to stay away from those matters. And a person who stays away from this matters. He will protect his name up until further clarity comes to him. So after maybe he researches the issue more, and he says, You know what, I think the photo that allows it is actually you know, the closer to the truth, then he acts upon it, that's fine. But in the case that he clearly does not know it's better for him to say

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Stay away from it, while Tanana and as a general principle, you know, in terms of taking our knowledge, one of the biggest mistakes that we'll make is not having a reference point. Right? So the general tradition in Islam is that you have a shift, and you have the students, right. And that is the relationship that is built, that the student continues learning with the shear until he has taken everything from the shift. And then he moves on to the next shift, right. And our day and age when you don't have such relationships, that you just have a moms of machines that aren't really developing those relationships. Likewise, you have people, you know, seeking knowledge online,

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whether it be through photo websites, whether it be through YouTube, or whether it just be through like articles that are written, you know, this concept of,

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you know, developing that tarbiyah is not really there. So I would say the first thing that if a person really wants to, you know, revive the tradition of Islam is that he should find a teacher to study with, and then take his guidelines, right? Take the guidelines until you find someone that is more knowledgeable, you study with another teacher, that gives you better guidelines. And that's the process that should be taken. Rather than asking, you know, one Imam here, one Imam over there, and he's like, Hey, I'll ask 20 moms all together, and wherever the majority goes, rt 11 imams wherever the six comes first. That's the opinion on what to follow. Islam doesn't work like that. Some

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doesn't work like that.

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But again, they like the issue over here is not the personality, right? It's never about the personality. It's about how content is your heart. Allah gave you gave us our hearts as more accomplices when it's it doesn't feel right. That's an indication that you're doing something wrong. so in this situation where a person doesn't know or they feel something wrong, it's better to stay away from it. Allow Tanana who else was there? Go ahead.

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It's based upon an authentic hadith one of the main notes for the Hadith, where the Messenger of Allah wa Salaam, where he says, Well, if muma hacker fee sort of like that the FM scene is that which makes you feel uncomfortable inside of your heart. So that wording is not necessarily authentic. But the concept is very true. The concept is very true. Good.

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In English and Arabic.

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In English, you have a theoretical approach. And that book is called purification of the soul by Jamal's proposal. So he goes throughout the history of purification of the soul, different approaches that are taken, but he doesn't really tell you how to purify your soul. Right? So it gives you the theoretical element, which is a very good book to study in that case, but in terms of how to actually purify your soul. Then there's a book called purification of the soul. If I'm not mistaken, it was published by Dr. taqwa dr dos in the UK, and it says compiled by eminent claim in mammals bizarrely, and acknowledges that I found to be the best book in the English language that

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deals with the topic of purification of the soul. Or lungs. taala Allah, does anyone else know of any other books in English?

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They talk about purification of the soul

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of the heart and even Samia

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barely bad. Yeah.

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There's another book that I have in mind, but mentioned to you mentioned that you in private in Sham, federal collude with that semantical level will be handed a shadow

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over to Blake, just one quick announcement. As you know, on Sunday, the time is changing. So the halaqa time for next week will change as well. Next week, the halaqa will be after salata. molybdenite after Isha a shower next week will be I think, at 930 if I'm not mistaken, and macula will be at like 730. So we'll have the halaqa after a lot of negative so it'll be between maga Venetia. Next Wednesday Bismillahi tala. We'll be doing Hadith number eight, because on Friday we're doing heading number seven, and on Wednesday we will do Heidi's number eight in the hits Allah hope to see all of you then. salaam aleikum wa rahmatullah wa barakato.