Channel: Navaid Aziz
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Bismillah R Rahman r Rahim
al hamdu lillahi
wa and istockphoto when I was a villa human Cerulean fusina Juanita Yama, Nina, Maria de la dama De La da da da da da da da da da da da da da da da Mohammed Abdullah Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira my blood My dear brothers and sisters lamonica Muhammad sallahu wa barakato
so we continue our discussion with him Amina was 40 Hadith We are now in Hadith number nine, and this is the Hadith Ababa hora de Allahu anhu. He says
the Allahu anhu
Abdullah abdominal sakuragi Allahu anhu call symmetrel Rasulullah sallallahu alayhi wa sallam yakun man hi to commando fetch Danny boo Amma Mr. sercombe Allah Minho. Mustapha john cena Malika leadin, amicably calm COSATU, masa le Hema Tila for whom either and big him so on the authority of Abu huraira of the man of the sacrum Allah be pleased with him Who said I heard the Messenger of Allah sallallahu alayhi wa sallam say, what I have forbidden for you to stay away from and what I have ordered you to do, do as much of it as you can. Barely the people before you were destroyed only because of their excessive questioning. And there's they're disagreeing with the prophets. This idea
was narrated by Al Bukhari and Muslim.
Now when looking at a hadith you always want to look at what was the reason that the Messenger of Allah sallallahu alayhi wa sallam said this Hadith, so that you can understand the context behind it. The context behind this hadith My dear brothers and sisters, was that the Messenger of Allah sallallahu alayhi wa sallam, he had just told the people that Allah subhanho wa Taala has commanded Hajj upon you. And you would think, you know, the people would rejoice Alhamdulillah Allah subhanaw taala has legislated hides, they will become happy, maybe some people who would become sad, but one of the people inside of the audience, one of the first things that comes to his mind, messenger of
Allah do we have to do this every year? The Messenger of Allah completely ignored him. Until again, the man says messenger of Allah do we have to do this every year? Again, the Messenger of Allah ignores him a third time he raises his hand, messenger of Allah do have to do this every year. And then finally the Messenger of Allah sallallahu alayhi wa sallam. At that time, he tells him that if I were to say, yes, it would become obligatory upon you, and not all of you would be able to do this. Whatever I have commanded you to do, do as much of it as you can, and that which I forbidden for you, then stay away from it altogether. And that was the reason of the Messenger of Allah
sallallahu alayhi wa sallam mentioning this hadith. Now what's interesting to look at, and we're going to talk about the concept of questioning later on with anahita Allah, but how the Messenger of Allah sallallahu alayhi wa sallam in this place, one of the very few instances where the Messenger of Allah sallallahu alayhi wa sallam would not answer someone's question will not answer someone's question. And this teaches us a very valuable lesson that not every question deserves an answer. Not every question deserves an answer. And we're going to look at this in some detail later on, later on. So that's the reason why this hadith actually came forward. That one of the questions one of the
companions was asking a question that was not worthy at that time. Now looking at the narrator of this Hadith, the narrator of this hadith is Abdullah, the Allahu anhu of whatever the Allahu anhu he is far more famous by his cornea by Abu huraira. Then he actually his by his name, and that is why when you actually tried to look his name up in the books of history, you find that there's so much difference of opinion, the strongest opinion seems that the name of whatever of the law and who was abdomen of the sucker, a dose of the domain of moussaka. dosi he was born 17 years before the Age of Law, and he died 59 years after the Hitler. So 17 years before the Hitler and 59 years after the
Hitler, so how old was he when he died? Who can tell me 32 he died? 59
So how does he raise your hand?
Okay, so you have 17 before the Age of Law, right? So that's 17 years already until the Age of Law, and he died 59 after so you have to put these two numbers together.
76 fantastic. There we go. 176 years old. Now from the virtues of Abracadabra, the Allahu anhu is that the Messenger of Allah sallallahu alayhi wa sallam made to offer his memory messenger of Allah says Allah made dua for his memory. And this is one of the beautiful things about the Allahu Allah that He wouldn't, wouldn't he within the one of himself is one of the signs of the prophethood of the Messenger of Allah sallallahu alayhi wa sallam, How so? aborted or the Allahu anhu we accepted Islam in the year seven after he Allah, which was the year of klaver. So right after okay, but that's whenever whatever the Allahu anhu accepted Islam, he stayed with the Messenger of Allah
sallallahu alayhi wa sallam for approximately three to three and a half years. And in this three and a half years of limited Islam abora the Allahu anhu goes
generate more Hadith than any other companion over 5000 a hadith directly narrated from Abu huraira the Allahu anhu Now how did I hear about the Allahu anhu narrate so many Hadith from the Messenger of Allah sallallahu alayhi wa sallam emammal Bukhari in his here. He actually has a chapter about how abora the Allahu anhu narrated so many Hadith. Now it's important to look at and we'll discuss several points related to whatever number one is that the reason why the Allahu anhu had such a good memory and was able to narrow it so much was the dog the Messenger of Allah sallallahu alayhi wa sallam. Number two, the practical steps that avoided or the Allahu anhu used to take over hora de
Allahu anhu, intentionally lived inside of the masjid. He intentionally lived inside of the machine. He refused to go and do business he refused to, you know, go into farming. And he actually is narrated inside of Bukhari that abora the Allahu anhu said he was asked, you know, how did you learn so many a hadith? And he said, The Maha Joon they came into Medina, they got too busy with their tradesmen ship, they were busy buying and selling the answer. They were busy with their date forms, so they were busy being farmers. So myself, I dedicated myself to learning from the Messenger of Allah and I stayed inside of the mustard. And in there, it's a you know, very, very funny stories
panela. And we will you see the humor, the humor at the end of it, not at the beginning of it. So it says that I stayed inside the masjid and used to depend upon the sadaqa of the people that I wouldn't work because they wanted to come near the Messenger of Allah sallallahu alayhi wa sallam all the time. So one day, I got so hungry that I started having a seizure in the masjid. So he starts having a seizure in the masjid. What do the people assume? The people started shouting, he has a gym, he has a gym. People started coming, they put their foot on him, and they start beating him up trying to get the gym.
Eventually, his seizure ends and he's like, what's wrong with you? People? I'm not having a seizure because I am possessed by a gym. I'm just hungry, so don't get me some food. So as soon as he says this, everyone runs away. No one has any food to give up. hora de la Hondo. sobre la de la Hondo. What does he decide to do? He says you know what, let me go and get some food before I have another seizure. He goes to a modern acaba de la Rondo. And it's not polite, you know, asking someone can I please have some food? So he says, Oh, I'm not you know, I have a question for you about revelation can accompany you to your house to ask you the question. Very intelligent way. Mashallah. So he asks
him a question to get to the house of America, Tom. And contrary to common practice, Omar excuses himself, and he says, Look, I have to go I have some things that I need to do. So he's like, you know, that didn't work out. Let me go back to the machines. He goes back to the machine, he finds a blue bucket on the alojado does the exact same thing. He goes to a broker dealer. He says, Look, I have a question about revelation can accompany you to wherever you're going. He companies Abu Bakr radiallahu into his house asked this question, I will talk about the law, no excuses himself as well. Now he knows Look, if I didn't work out, I will break the law and I didn't work out. There's
only one shot left. That's the Messenger of Allah sallallahu alayhi wa sallam. He goes and hunts down the Messenger of Allah sallallahu alayhi wa sallam. He says the RSL Allah you know, I have a question about revelation. Can I accompany you wherever you're going? The Messenger of Allah says Allah says, Sure. And he knows what is happening by by already like he saw what happened. He has the stories of the town. So you come into the Messenger of Allah Salaam to his house. And lo and behold, the messenger Allah system does something shocking, that without even excusing himself, he goes into the house and he leaves a border on the law and outside. So Buddha is perplexed. He's like, What
just happened? You know, not only did I leave without food, but it seems that the Messenger of Allah is angry at me. The messenger wants us and and waits for a while. And then from inside of his house, he shouts out, he says, oh, is calling on Isla de la Honda. Do we have any food to give our guests so here are the a lot of until he becomes happy. Now, what's interesting over here, my dear brothers and sisters, is that we learn about the lifestyle of the Messenger of Allah sallallahu alayhi wa sallam. He's asking I showed the law one, how do we have any food at home to serve our guests? You know, as we know what type of foods we'll have, we'll have like bread, eggs, peanut butter,
something like that. But the Messenger of Allah sallallahu alayhi wa sallam due to the times that he's living in, has his food limited for that day alone. And I showed her the last one, she says that we have some milk with which we can give our guests. And this was like a big treat for their guests. You can imagine in our DNA, do you invite your friends and family over for dinner? And you're like, Hey, what's for dinner? Here's some milk. Like what type of invitation was this? You know, they wouldn't be happy in content. So as soon as the law who says that, you know, finds out that there's milk, he becomes overjoyed. It comes inside the messenger messages and invites them in.
And you know, you can see that he starts salivating he's getting you know, anxious to have the stomach. What does the messenger of Alexa send them do? He says, Yeah, bahara go invite your brother's from Allah suffer and suffer the other poor people that live inside of the masjid. We're going to have a gathering with all the people Subhanallah you know, a little bit disheartened. He thought he'd have all the signals by himself.
He goes and he gets on the sofa, what does he do, he runs down the server makes the announcement and runs back to the outside of the Messenger of Allah Salah to be forced. And the Messenger of Allah says, and he says, fantastic album whenever you came back first, you can serve our guests.
So the Messenger of Allah gives him this cauldron of milk. And as you can imagine, like it's a big pot. And one by one, Abu huraira has to give it to each one of the guests, who drinks from the cauldron and gives it back to Abu huraira to give the next guest. So this full pot that he had is now slowly being reduced, slowly being reduced, until finally comes all the way to the end. And they're just a little bit left. And the Messenger of Allah Salaam still hasn't drank yet. So but whatever he thinks to himself enough, I don't give it to the Messenger of Allah first, it's gonna look very bad on me. So he gives it to the Messenger of Allah sallallahu alayhi wa sallam. And you
can see like a Buddha completely being discharged at this time. This is what's gonna be my food, he gives it to the Messenger of Allah Sonam, and the Messenger of Allah wa sallam. And this is again from the miracles of the Messenger of Allah. When he mentioned he blows in it, the other one mentioned that he spits in it, but either case, the milk becomes full, and he gives it to her or the other one, which doesn't drink. And whatever the last one, he says, I drank until I could drink no more, and the cauldron was finished, then the messenger system said, drink some more, and I drank again to like a drink no more. And the messenger Allah commanded me to drink again, until I could
drink no more. It was as if I felt like the milk was going to come out of me at that time. So this was the state of Oklahoma, the Allahu anhu. And you know, it shows you the difficult lifestyle he had to go through in order to collect all of these days upon days, sometimes without food relying upon the setup of the people. So this is how the Allahu anhu got to that stage, where he narrated so many ideas that he was in the constant company of the Messenger of Allah sallallahu alayhi wa sallam. Another virtue of a boyhood era, the Allahu anhu is that during the time of Amata macatawa, the Allahu anhu he was made a governor of Bahrain he was made the governor of Bahrain for a short
amount of time. Now, Bahrain back in the days, not the battle in the country that we have now behind the country, right, and we have right now just like a small island type thing. But Bahrain back in the time of the Messenger of Allah and during the time of Cordova, it's actually the southern part of Saudi Arabia, known as the area as Alaska, Alaska was known as Bahrain, back in the day and uploaded rhodiola, who was the governor of that place during the he lover of ameriglo katapola de la Juan. Now looking at the wording of the Saudis looking at the wording of this Hadith, he narrates that the Messenger of Allah sallallahu alayhi wa sallam said, Man, hydrocone man hydrocal man who
first enable that those things that I have prohibited you from, then stay away from them, the term nahi in the Arabic language, it automatically takes one of two contexts, meaning that there is no third context when the term that he is mentioned over here. So then that he that is given by the Messenger of Allah sallallahu alayhi wa sallam will automatically mean one of two things. Number one, and this is the predominant case is that it is something which is prohibited. So when the Messenger of Allah says Salaam says that you are prohibited from doing something, it means that it has become Haram. For you to do this, it has become haram for you to do this, this is the general
case scenario. Then the second case with the nanny of the Messenger of Allah, the prohibition of the Messenger of Allah sallallahu alayhi wa sallam is that when he gives a prohibition, then sometimes it would be considered to be disliked. Sometimes it will be considered to be disliked. But the general case scenario is that anytime there is prohibition, then it shows impermissibility. And sometimes the exception will be that will only show dislike it only show disliked. So anytime there's a commandment, then you have to stay away from it completely. And it's very important to notice the wording of the Messenger of Allah, as he talks about these two different things. That's
when there's a prohibition, stay away from it completely. There's no exceptions to the rule. However, when there's a commandment, then do from it as much as you possibly can do from it as much as you possibly can, which is the second part of the Hadith. Now the command of the Messenger of Allah sallallahu alayhi wa sallam. So the first part was prohibition, which is the nahi. Now the command the amount of the Messenger of Allah sallallahu alayhi wa sallam. Same thing with the amount of the Messenger of Allah sallallahu alayhi wa sallam, anytime there's a commandment, then it will give you one of two things. It is the predominant case that you have to do what the Messenger of
Allah sallallahu alayhi wa sallam said, and then the exception to the rule is, sometimes you will understand from it that you know what it is a good thing to do mean that it's something recommended to do, but it is not completely compulsory. And this is the exception to the rule. This is the core exception to the rule. Now you'll notice that these two statements over here, from these two statements, you can derive a wide variety of physical principles. And that is what the scholars have actually did. And that's what we want to cover over here. That when it comes to the commandments of the Messenger of Allah sallallahu alayhi wasallam
He says, do that which you are able to do. Now, what exactly does this mean? Does this mean if you know one day, you know, I'm having a difficult time praying, I don't have to pray, because the messenger says, I'm said that do what you're able to do. And sometimes you know, you might not be able to, then the answer to that is no, that is not what this hadith is referring to. What this hadith is referring to my dear brothers and sisters, is that there are certain things that Islam will be flexible upon. And there are certain things that Islam will not be flexible upon. So in matters of Salah, the performance of Salah, then this is something that Islam is not flexible on at
all. So you'll notice that a person has to pray while he's traveling, he has to pray while he's sick, even in times of war, Allah subhanaw taala has taught us how to pray during those times that you have two groups, one prays the other one looks, keeps God then the other person, the other one keeps guard. So it has to be done. However, what this is talking about is that even in those fundamental issues where there is no flexibility, then in the characteristics of those fundamental issues, there is flexibility there is flexibility. So for example, someone is having pain in his body, he can't pray while standing, then Islam allows him to pray while sitting, if he can't even
pray while sitting. Islam allows him to pray while laying down. If you can't even pray while laying down then Islam allows him just to make gestures with his eyes and that would be sufficient. So fulfilling the commands of the Messenger of Allah sallallahu alayhi wa sallam and Allah subhana wa Tada, you have to understand which of the two it falls into, is it from those issues that there is flexibility upon that you can you know, do as much of it as you possibly can? Or is it from those matters, that it is only in their characteristics, that is flexibility upon and then you should stick to that matter and take the concession in the characteristics of that thing.
Now, let us look at the relative importance of commandments and prohibitions. So, I want you to think about the following question think about the following question, you as a Muslim, which one is more important for you, which one is more important for you staying away from the prohibitions or fulfilling the commands that Allah subhanaw taala is given, which when it should be a priority for us? So one has to focus on one should one focus on fulfilling the commands of Allah subhana wa tada? Or should one focus on staying away from the things that Allah subhanaw taala has prohibited? Who would like to discuss this matter? Who can give me an answer?
Both is important. Fantastic. Now if you have to give focus to one, which one do you give focus to?
which is which one?
fulfilling the commands of Allah subhanaw taala. Okay. And how about the prohibitions?
try as much as you can, it's the opposite. But, Loki, let's look at the story of Adam and the beliefs, the story of Adam and the beliefs. Allah subhanho wa Taala gave Adam a commandment or prohibition, which one did he give him?
Adam and Adam, he gave him a prohibition, he said, stay away from the street, don't go near the street. At least what did he give at least a commandment or prohibition?
which was fantastic. He gave him the command to prostrate. So now who did Allah subhanho wa Taala forgive and who did Allah subhana wa tada not forgive Allah subhanaw taala forgive Adam and a Salaam, and he didn't forgive a bliss. And this is the basis of his argument, where he says that fulfilling the commandments of Allah subhanho wa Taala is greater than staying away from those things that he prohibited. Now don't claim Rahim Allah, he was actually against the majority of scholars, the majority of scholars said that the focus of the Muslim should be abstaining from those matters, that Allah subhanaw taala has prohibited and then focus on doing those things that he is
able to do. But I think both of these arguments, they go outside the spectrum of reality, because the first thing a person needs to do is enter inside the fold of Islam, right. So you have to fulfill the command of Allah subhanaw taala, and entering to the fold of Islam, and doing those things that will keep you inside the fold of Islam. So the first obligation is the Shahada, fulfilling that command, then the player and then Sokka now once a person has fulfilled these three matters, the Shahada, the salon does occur. It is at that time, that a person should focus on staying away from those things that Allah subhana wa tada has prohibited staying away from those
things that Allah subhanho wa Taala has prohibited. Now, the Messenger of Allah says cinnamon, there's a bit of luck on the authenticity of the Hadith. He actually told us who they are or the Allahu anhu it can Mahatma can abandon us, that if you to stay away from those things that Allah subhanaw taala has prohibited, then you would be the best of all worshipers, you would be the best of all worshipers. And this is where the combination needs to take place. that once you fulfilled the obligations that Allah subhanaw taala has put upon
You so you've said your Shahada, you're Muslim already you you're praying five times a day you're giving us a cat when it's due, you're fasting in Ramadan once you fulfill these basic commandments of Allah subhanho wa Taala then the next step is making sure you're staying away from the prohibitions of Allah subhana wa Tada. So those things that Allah subhanaw taala prohibited you from, you have to stay away from them. And that is the second level. And this is like a big problem in the community that sometimes you'll find in the Mashallah people who are praying their five daily prayers, but you'll find them you know, indulging in like labor based contracts, or you'll find you
know, a sister that Mashallah she's gone for Hajj. But then at the same time, she's not, you know, doing the basic things of covering herself. So the prohibition of you know, not leaving the house while wearing perfume and things like that she takes very, very lightly. In Islam, there needs to be a combination between the two, that if you're doing the fundamentals of Islam, this needs to be accompanied with staying away from those things that Allah subhanho wa Taala has prohibited. And this is why you see a contradiction in the community, that people have this perception that these acts of worship that I do, they're going to protect me in front of Allah subhanho wa Taala. But in
reality, Allah subhanho wa Taala is going to hold us accountable not only for the compulsory deeds, but even for the sins that we commit as well. So the sins that we commit, we need to stay away from them altogether. And this is like one of the best acts of worship that a person can do, you know, from time to time, we look at what are you know, as a good act of worship, that I can do, focus on staying away from those things that Allah subhanho wa Taala has prohibited staying away from like, you know, such a difficult task for a lot of people something to focus on, focus on staying away from gossiping, and from backbiting and you know, participating and, and those sins that we
shouldn't be indulging in looking at those things that we shouldn't be looking at. That is one of the best acts of worship, that you stay away from those things that Allah subhanho wa Taala prohibited you from. And that is the second level. And then the third level is once you stay away from those things that Allah subhanaw taala prohibited you from, then you focus on doing the supererogatory deeds, doing those things that are recommended. So those are the three levels of faith a person should be working on in that order. Number one, doing the fundamentals The Pillars of Islam, number two, focusing on staying away from those things that Allah subhanaw taala prohibited.
And then number three, then you work on doing the supererogatory deeds doing those things that are recommended. Then the Messenger of Allah sallallahu alayhi wa sallam he says, verily the people before you were destroyed only because of their excessive questioning. Now when you study the 40 Hadith amendment, no, we you find that one of the fundamental ahadeeth and Amendment No he brings is the hadith of Giblin and Hadith of gibreel, is purely based upon questioning that he came and asked, What is Islam? What is he man? What is the sun? What is the day of judgment? What are its signs? These are all questions. So why is the Messenger of Allah sallallahu alayhi wa sallam saying that
people were destroyed because of their excessive questioning? And how do we understand this? in context? How do we understand this? in context? The context of this, my dear brothers and sisters, is that what is disliked in Islam? are questions that don't meet two conditions. Number one, are questions that are void of sincerity. So we're asking questions for the sake of showing off, we're asking questions for the sake of starting a debate. We're asking questions for the sake of showing how much we want. And we know. So this is the the first set of questions that shouldn't be asked. And that is questions that lacks sincerity from the person asking the question, the second set of
questions that are disliked in Islam and prohibited are those questions that have no practical value, those questions that have no practical value. And there's something that happened recently. I don't know for those of you that follow like social media, but there is this photo about going to live on Mars. Did anyone come across that photo? I will go What's the photo living on Mars? You came across it? A couple of you? So a question that was asked that, you know, if you do go live on Mars, you know, where what direction do you pray in at that time? And let's just say you come across an alien? Is it allowed to eat that alien? So these are the these are serious questions that people are
asking on Michael famous scholars page. And I'm just thinking Subhanallah you know, find the technology first to go and live on Mars Eve, it's actually possible. And you know, when it's time to pray, figure it out. But Mike, the question that came to my mind first, is you're worrying about, you know, preying on Mars, what are you doing with your soul on your way to Mars? You know, it will take you a good couple of days of months. I'm not sure how long it would take to get to Mars, what are we doing for that time? So these sort of questions, we have no practical benefit, right? So a person cannot make a man upon these questions. So we want to focus on that the next time when we ask
questions. These two criteria need to be met. Number one, it is a question filled with sincerity, that we're asking this for the sake of it.
closer to Allah subhanho wa Taala. And number two, we're asking this question, because it is something that we can practically implement something that we can introduce into our lives and take into action right away. And if these two criteria are not being met, then these questions should not be asked, these questions should not be asked. And this is something that we saw from the Messenger of Allah sallallahu alayhi wa sallam during his time, Allah subhanho wa Taala and sort of Merida, he clearly gives the believers a commandment. He says, All you will believe, do not ask questions that if you were to give be given the answer to them, they will become difficult upon you. This is
certainly the verse 101. And that's why you see that the monocle of the Allahu anhu inherited Sahih Muslim. He says that the companions that lived inside Medina, they were not allowed asking questions. They were not allowed asking questions. And that is why you see that the vast majority of questions that we find in the books of Hadith, a Bedouin man came to the Messenger of Allah and asked the question, so what is the people that lived on the outskirts that didn't have direct access to the Messenger of Allah didn't hear the direct explanations of the Messenger of Allah says Allah. They're the ones that are allowed to ask questions. And that is why the companions used to get so
happy when an outsider used to come and ask an intelligent question, because this was their opportunity to learn the deen. This was an opportunity to learn the deen. Now you can see what excessive questioning can do during the time of the Messenger of Allah sallallahu it was set up that someone asks, you know, why do we have to pray five times a day I can pray more than that than the Messenger of Allah. So seven says you know what, go ahead and pray more than all of a sudden, you know, all of us we have to pray like seven salads a day now, or 10 salads a day. No, and not everyone is capable of that. And that is why the Messenger of Allah says Allah prohibited the people
from asking specific questions and I want to share a very interesting Hadith with you, Marian Bukhari and Muslim with the Messenger of Allah sallallahu alayhi wa sallam says in the alderman Muslim and fellow Muslim in a German man salah and mozzarella and che in them you Harlem Island muslimeen. For Halima lay him in the mentality, that the Messenger of Allah sallallahu alayhi wa sallam says, The Muslim with the greatest sin with respect to other Muslims is the one who asked about something which was not forbidden, but became forbidden due to his questioning due to his questioning reported by Bukhari and Muslim. Now you understand why? Because the Messenger of Allah
Azza wa sallam during the time of Revelation, and the answer that he gives, is going to fall under a commandment or prohibition. And anytime there's a commandment or prohibition is generally like you have to stay away from it. Until evidence comes that you are allowed to do it. Or if there's a commandment, you have to do it until evidence comes that you know what, there's a concession that you don't have to do in certain situations. So that was during the time of the Messenger of Allah sallallahu alayhi wa sallam that they would be discouraged from asking questions due to this very reason.
So now this leads us into a discussion on what is the correct approach towards seeking knowledge that you know, hey, if I can't ask all the questions that I want, you know, what should I do in this situation? The first thing we need to remember my dear brothers and sisters is that like all other acts of a Buddha, the greatest thing a person can have is sincerity. The greatest thing a person can have it sincerely and being conscious of Allah subhanho wa Taala. And this is why in sudo, Docker Allah subhanho wa Taala. He tells us that have Taqwa of Allah subhana wa tada while you are the mahkum Allah and Allah subhanho wa Taala will then teach you, but when the person does not have
sincerity, and a person does not have consciousness of Allah subhana wa Tada, then no matter what he tries to do, he'll not be able to gain that knowledge. The second step is understanding what knowledge actually is, you know, people have this perception in our day and age, that just because a scholar says something, a famous speaker says something, then that becomes the dean within of itself. But in actuality, that is not the case. Our Dean is based upon three matters. It is based upon three matters. Number one, the Koran, number two, the Sunnah, and number three, the drama of the companions, outside of the scope of these three things, there is no other source of knowledge,
that knowledge will be derived from these resources and built upon so these are the foundations of all knowledge. So a person wants to familiarize himself with these three things, making sure he has a good portion of reading of the Quran. He's familiar with what the Quran states, reading of the Sunnah. And it's something that's abandoned in our time, there's something that's completely abandoned Our time is this reading through the books of Hadith. You know, I was, I asked one of my teachers, she can assure us that, you know, what advice do you have for a person who wants to become a student of knowledge in the West, and he gives some very beautiful advice. He said he should be
doing three things. He should be doing three things. Number one, have a regular reading of the Quran, meaning reading the Quran.
From beginning to end with understanding it, he didn't explain what regular meant I was afraid to ask him what it meant. Because if he said you know, a weekly reading of the Quran, I knew that would be too difficult for myself but regular reading of the Quran number two, he actually sorry, correction of your not regular reading of the Quran, a regular reading of a book of the year. So make a priority that on a yearly basis, you want to read a regular book of fcf. Number two, reading Sohail Bukhari and Sahih Muslim cover to cover the cover every year with the help of a Muslim from cover to cover every year. And then number three, he said to focus on those things that will soften
your heart. And he mentioned reading the spirit of the Messenger of Allah sallallahu alayhi wa sallam, and reading the books that deal with spirituality likely on the other hand, likely on the side of him. So student of knowledge that focused on those three things have a regular reading of books of their regular reading of books of Hadith likes al Bukhari, and Muslim and regular readings of those things that will soften their heart. And you'll notice that we're the combination of these three things and you have you know, person to monitor your progress, then with the lights Allah, you will not only be able to learn the basics of your deen, but with the nine zahana, you will be more
successful in your knowledge, then the vast majority of people. So you'll notice this reading a little bit each day, it will take you very very far. So the emphasis here is on reading. The emphasis here is on reading and implementing after you have sincerity with Allah subhanho wa Taala. Then the last part of the Hadith, it goes on to say very the people before you were destroyed only because of their disagreeing with their profits only because of their disagreeing with their profits. And one of the clearest examples of this inside of the Koran is a story of Benny Salatin inside sort of Baccarat inside sort of Baccarat from verses 3067 to 71. And the scholars have
mentioned a story over here and the verse that we're talking about, is when Musa alayhis salaam, he commanded benissa in go and slaughter a cow. What was the reaction of Benny slain? Who now Hosea? Are you mocking us? Are you making fun of us? This is how they treated their profits.
Then they said go and ask Allah what type of cow it should be. Go ask Allah what color it should be. And he just completely you know, disregarded the authority of Busan, a Salaam Subhana. Allah, the Messenger of Allah and there's a bit of a laugh on this hadith that he said that in Ebony salon in law, aka Abu Bakar rotten eggs at home that had been so you're taking the smallest weakest skinniest cow and just slaughtered it for the sake of Allah, it would have sufficed them. But they kept asking questions and kept disagreeing with their profits until Allah subhanaw taala answered their questions and made it difficult for them. Now let's look at the context of what happened over here.
What happened is, and this is like from the slide earlier, this from the stories, there's not a hadith behind this, but it is said that one of many slaves had killed another individual accidentally. So musalla his alarm, he asked Allah subhana wa tada and Allah subhanaw taala said, that tell them to sacrifice a cow tell them to sacrifice a cow. And had they just fulfilled that commandment and would have been sufficient for them. But since he asked so many questions, it ended up leading to one of the most expensive stuff cows, so much so that the people were now reluctant to fulfill this, because it would become so difficult for them that not all of them could afford, you
know, sacrificing this cow. So this shows that going against the commandments of the prophets and messengers. It has nothing but harm for the people themselves. And rather the opposite is just as true as well. It's the Jubilee law, what you're assuming, is that the accompaniment that answer and respond to Allah Subhana Allah and His Messenger sallallahu alayhi wa sallam, when they call it to that which gives you life, meaning that anything that comes from Allah subhanho wa Taala and the Messenger of Allah sallallahu alayhi wa sallam, it is going to bring you life, it is going to be a form of success for you in this life. And the next and this is why particularly become the
Companions for the long run. And they said that any time Allah subhanaw taala, you uses the term Yeah, you have levina M and O, pay very close attention to it. Because either Allah subhanaw taala is going to give you a commandment, which will benefit you or he's going to give you a prohibition that you need to stay away from that will harm you. So opposing the Messenger of Allah sallallahu alayhi wa sallam, it has very detrimental effects. And this is why Allah subhanho wa Taala in solitude, nor he makes it very clear. For the other Latina, you're calling for an anomaly. And to see behind the tone, are you see Mohammed Abu Ali, that lead those people who oppose the commandment
of the Messenger of Allah sallallahu alayhi wa sallam fear, a great punishment from Allah subhanho wa Taala or that a fitna before them? The scholars of Tafseer they commented on this verse, and he said the term fitting over here
Is that they would fall into disbelief. And this is what you actually see in our DNA Ah, that the people that reject Hadith, what are they actually doing? They're actually opposing the Messenger of Allah sallallahu and he will send them and you'll notice that what is this leading them to? This is leading them to abandoning the deen of Allah subhanaw taala that it is impossible for this Deen to survive without its most fundamental sources of knowledge, the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, and this is why the Sunnah of the Messenger of Allah sallallahu Sallam amongst after the Sunnah. It needs to be magnified, it needs to be glorified, just like the Quran.
And the people have this sooner they need to implement this sooner in terms of their actions in terms of their clothing and dress in terms of the way that they speak. Now, a lot of people have this perception that when we talk about the Sunnah, it's doing exactly what the Messenger of Allah sallallahu alayhi wa sallam said and did, but this is not the case as soon as not meant to be taken literally. Abdullah bin Amara, the Allahu anhu antona. He was once seen urinating in a particular place that he said I'm going to go and urinate in that spot. So he was asked, Why do you want to urinate over there? He said, because I saw the Messenger of Allah sallallahu Sallam urinate in that
place. Alma de la Juan, when he found out about this, he rebuked up the luminova he said that just because the Messenger of Allah sallallahu alayhi wa sallam did something in a particular place. It doesn't make it a sin automatically. But rather the messenger Allah says him, he found a place that was convenient. So he went to the bathroom in that place, it doesn't make it any sooner. Now similarly, in our times of need to understand that they shouldn't have the Messenger of Allah Azza wa sallam is not literally everything that what he did, but rather it is looking at the spirit behind that message. So it was the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam,
that when he would have a shirt on, he would always leave the top button open. This doesn't mean that if you were in the middle of winter in Calgary, that you're like, no, what I'm going to implement this and I'm going to open up the top of my jacket and freeze to death. It doesn't work like that. At that time, the sender of the message civilization would have been to cover himself up. So you need to know what is the greater message that the Messenger of Allah sallallahu alayhi wa sallam is trying to get across. And once a person understands the greater message behind the Sunnah, and the objectives of the Sharia, and he implements them, and he has good character Likewise, the
Sunnah of the Messenger of Allah Azza wa sallam. This is when people come to accept the deen. But you notice that a lot of the times when people learn Heidi's and learn a little bit of knowledge, they become very harsh, very strict, their other goes out the window, and then the average layperson is ignored. This is what happens when a person seeks knowledge and learns the Hadith of the Messenger of Allah, he becomes very strict and he repels people. So there needs to be a balance in it, that everyone needs to realize that just because the Messenger of Allah Azza wa sallam is dead, it doesn't mean that his son is there, but rather his son is very alive. And it needs to be
magnified and glorified, just like the Koran, just like the Koran. Now, let's talk about some issues that we can derive from this hadith. One of the things that we learned from this hadith is that hardship will always bring about ease, hardship, will always bring about ease. So when the Messenger of Allah sallallahu alayhi, wa sallam, he said that the things that I commend you with, do have them as much as you possibly can, the scholars effect derived principle and masakatsu what they see that anytime there's any form of hardship in the deen, then the dean itself will come with a concession, the dean itself will come with a concession, the clearest and obvious example a person is traveling,
then the concession is you can combine and shorten your prayers, travel difficult to fast. And this is like one of the biggest mistakes I've ever made trying to fast while traveling to England, that literally became like a 33 hour fast SubhanAllah. You know, they gave me that concession for a reason. So there's hardship in in traveling. I'll give you the concession that you know what you don't have to fast during that time, and you can make it up at a different time. A second principle that scholars have fichte derived from this is that darville Mufasa Olam in general will Musleh that when there's an opposition between a commandment and a prohibition, then staying away from the
prohibition takes precedence over fulfilling the commandment, staying away from the prohibition takes precedence over fulfilling the commandment. So now let's look at examples of this. An example of this is a person who is sick, and he has to make wudu with extremely cold water. So here he has the commandment of staying away. He has the command of making Moodle and while washing deeply his arms and his legs and his face, but there's a harm involved as well. There is a harm involved as well. So staying away from the harm takes precedence over enjoying the good. So the principle we see over here is that of a person generally
The only fear is that he's going to be harmed by making cold will do, then he can simply just make to him at that time, and that is sufficient for him, and that is sufficient for him. So staying away from harm takes precedence than implementing a good It takes precedence over implementing a good. A third principle that scholars derived from this hadith is adorato to be one,
that in times of necessity, even the impermissible will become permissible, even the impermissible will become permissible. So you look at those things are of an utmost dire necessity. So a practical example over here, a general rule in Canada, is that you have to have car insurance, you're legally not allowed to have a car until it has insurance on it. Now, the ruling on insurance is that it is how long is it is that it is haraam. So getting life insurance would not be allowed for you the general ruling on house insurance, it will not be allowed for you and getting insurance on other things will not be allowed for you. However, having a necessity has sorry, having a car is a
practical necessity for the vast majority of people taking Calgary as an example. So someone lives in like Airdrie and he has to come to work, you know, in downtown Calgary, him taking public transportation, it will take him like four hours to come to Viola miskeen guy leaves his home at like 430 in the morning, and he gets home at you know nine o'clock at night, even though he's only working like a nine to five job. So unless such a situation occurs in necessity, and this isn't a practical case for the vast majority of people. So now since the car becomes a necessity over here, then the ruling of insurance even though it is how long to take insurance, it becomes permissible
because the car is a necessity. So adorato two b1 mannoroth It is one of the proofs where this is derived from this Hadith, it is derived from this hadith. Now one last thing I want to comment on before we conclude our discussion with the lights Allah is this concept of you know, doing what, as much as you can from those things that Allah subhanaw taala commanded you with and is an actual verse in the Quran. And so to talk about in verse number 16, what must I know Donna says for Tacoma Mr. Patil that fear Allah subhanho wa Taala as much as you are able to, and I want to emphasize again that this concept of fearing Allah as much as we are able to, it needs to be understood in
light of other verses as well. So you have this verse where a lesson I notice is fear of as much as you're able to. And then you have sutra and Emraan verse one or two where Allah subhanho wa Taala says, Yeah, you and Edina am an otaku Lucha haka Ducati. Do you believe have Taqwa of Allah subhana wa Tada, a taqwa that he is truly deserving of. So now you need to have both of these in their proper light. And what we derive from this again, and to summarize that discussion, is that this concept of trying your best, it only comes in those things that are not from the fundamentals of the religion. So the core of the act of tawheed it needs to be fulfilled in its totality, the act of
Salah, it doesn't matter how sick you are, you know how busy you are, whatever you have in your life, your Salah needs to be prayed. Same thing when you're fasting, and you're in a car. Now outside of the scope of the pillars of Islam, with everything else, there is flexibility with everything else, there is flexibility.
When it comes to the prohibitions, that is not the case. There is no concept of flexibility with prohibition, something is wrong. It doesn't matter how much you're tempted by it, you need to stay away from it altogether. There's no flexibility. The flexibility is only in the commandments outside of the fundamentals of our faith. And that is where the flexibility lies. So that is the last point I wanted to mention. To conclude our discussion for tonight. Before we open up the floor for questions and answers. Then the night tada Yep, that's it from my end. Allahu tada Adam Sam Allahumma salli wa barakaatuh Nabina Muhammad wa ala alihi wa sahbihi wa sallam. We'll open up the
floor for question and answers in Shama.
You managed to improve
quality muscle memory.
Fantastic. Very good question. Another thing.
Okay, inshallah, let's discuss these matters. So the first question that the brother had
Is that we were talking about how a Muslim should have a regular reading of the FCR, a reading of Sahih Bukhari and Sahih, Muslim and a reading of the sila and rather sada hain. And he said that if we were to implement this, we will be leaving off a lot of the authentic hadith found in the other books of Hadith. Now, when the sheikh was mentioning this, he was talking about, like a starting point, right, so everyone needs a starting point. So the starting point should be having a regular reading of the year, making sure you're reading Bukhari and Muslim on a regular basis, and then the Syrah and reorder Salim. That's just a starting point. Once a person is familiar with these, then
they move on to the other books of Hadith. Now, obviously, the reason why we mentioned Bukhari and Muslim is because everything inside Bukhari and Muslim is authentic, right. Whereas the rest of the books, while the majority of them are authentic, there are certain things that are not authentic in those books. So as a beginner, you want to focus on those things that are purely authentic, understand them and implement them to the best of your knowledge once you consult your teachers and so on and so forth. And that is what you want to start off with. And then once you progress, that is when you can move on to the other books of Hadith, that is when you can move on to the other books
of Hadith. Now, the second question is, sometimes we see people wearing green turbans what type of Sunnah is that?
This leads into two discussions number one is the covering of the head, actually, as soon as the Messenger of Allah sallallahu alayhi Salaam. And this goes on to define what exactly is a Sunnah with no itself? For the sake of our discussion when we talk about the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam, we're referring to those things, that if a person wants to do them, he would actually be rewarded for it, he would actually be rewarded for it. Not Suna, in the sense that this is what the Messenger of Allah sallallahu alayhi wa sallam used to do. So discussing what the Messenger of Allah says enemies to do. Yes, the vast majority of times, the Messenger of
Allah Azza wa sallam would have his head covered, and only in few cases, was he ever seen that he didn't have his head covered. So that is what he used to do. Now, do we have anything to prove the fact that if we were to cover our heads, we'd actually be rewarded for this? And the answer to that is no, there is not a single Hadith that is authentic, there's a lot of fabricated ones. And I'll share a funny story with you.
But there's no authentic hadith that shows that you have to cover your head inside of someone or outside of Salah, or in fact that there's any virtue in doing so. So from our standpoint, from a shoddy standpoint, if a person covers his head, it's not more virtuous, if he doesn't cover his head, it's not more virtuous, it is something that is permissible that you can choose to do what you want or not. In that case, however, something that the tradition of scholars just show us. And this is mentioned by one of the scholars of the Maliki method, that it is a tradition for two people, the leaders of the community, and the students of knowledge and scholars, that they keep their head
covers at all time. And that's why you see a lot of, you know, scholars that they choose to cover their head, even though that there's no virtue behind it, just because it is a tradition of the scholars of the past that they're trying to continue. Now the funny story, and then we'll get to the second part of your question. I was in Karachi, Pakistan, I was about 12 or 13 years old, and I wanted to go and pray in the masjid. And obviously, I didn't carry any hats with me, I didn't think it was that big of a deal. Because in Canada, you know, if you don't want to hide in the masjid, it's not a big deal at all. So I go and I start praying my my sinner prayers in the in the front of
the masjid. And during my Salah, a guy comes and he tries to put a hat on top of my head, you know much a lot of work and I have a very big head, transporting the hat, it doesn't fit in my Salah, the guy goes back, he gets another hat a bigger one. He comes in, he put that on my head. That doesn't work either. Now I've gone into court, and I've come back from UCLA and is waiting behind me to put a third hat on my head. That didn't work either. I wanted to set the come up from such as I gone down to such that now I'm sitting at the shelf in my desk out what does this guy do? He took a handkerchief out of his pocket, and he put it around my head. And if you look at this handkerchief,
it was the most disgusting thing on the planet is like brown stains his nose is blown on it the fall terrible smell and he's like trying to wrap it on my head and salah and I'm trying to stay serious and like what the hell is this guy?
And it shows you that the rigidity that some people have if you're not wearing your head in salon, your salons bottle, you know, it's not valid whatsoever. Now, it's very unfortunate, you know, I didn't speak or do at that time or not very well at least, and he only spoke to our discussion didn't go anywhere. But again, it was a very traumatizing experience for me. So now that answers the question of the issue of covering the head or not, in terms of the the color green, it is authentically established that green was a color that the Messenger of Allah Azza wa sallam liked. So if a person wears a green turban, because he wants to follow the example of the Messenger of
Allah, and he knows that he mentioned you have lots of Salaam used to like green then we say that this is something that is permissible for him. However, we notice that there is a community not only in Calgary, but you know
spread across the world called the Braille v community and this Braille community, they wear green turbans to show that this is the faith that they follow. This is the faith that they follow. Now, when you look at some of the rudimentary beliefs that this faith has, obviously, it has some very dangerous beliefs, that one that the petitioner is still alive. Number two, that the process of them is hazard and nausea, meaning that he's president, and we're all aware of everything that's going on. So these are just some of the issues. So we're not going to make a ruling predominantly based upon the wording of a green turban. But if you see someone, you know, there's nothing wrong in
asking them, you know, why are you waking wearing this green turban? You know, if they tell you they're from the blurry community, that might be not a bad idea that maybe try to give some Dawa. Have a discussion with them, if you're able to, if you're not able to give them that and have a discussion, it would be probably best to stay away from them altogether. Allahu Tanana. Any other questions? Right?
You have a choice of opening yourself up? There are some teachers that when you don't take these concessions into account, it's a form of showing ungratefulness? Definitely, definitely. How would you evaluate?
All right. So I think the issue of the gym is a separate case, because you know, especially if you tried to play in JAMA, whether he's a traveler or not. And this is what we saw from the campaigns that even when they would travel, they would try to go and train the machine as much as they were able to understand the mind when he was in Syria. He got appointed as a governor or Mayor or something like that. And they actually made him out of the machine. So for two years, while he was there, he's leading the Scylla shortening, not combining. So he prayed the hard but shortened are certain, but shorten, and he will repay behind him. And that shows the value of the message that
But in terms of you know, when you're by yourself, you're not going to the machine, what should you do in that time? Yes, you should take the general case scenario is that you should take the concessions, unless you have a reason not to. So what could be like a valid reason for you not to. So an ideal example of this is a person who travels frequently and regularly so the month of Ramadan comes, and you have to travel like a third of Ramadan, like 10 days, okay? Now, there you have the opportunity to pay the concession. And you know, what, make it up after Ramadan. But you realize, you know, what, I live in Calgary, and summertime comes around, if I need to make up these fast, no
faster, like ridiculously long, 20 hours or so why would I wait too fast at that time when they can fast in the wintertime. So here, if you have the ability without putting hardship on yourself, you're not required to take the concession, because the concession would actually be more difficult upon you, if that makes sense. So this ended the scenario that Ramadan is in wintertime over here, and you're making up you're fast in summertime. That's where you were, that's like a reason why you wouldn't take a concession. So the general case scenarios, you want to take the concessions, unless you have a reason not to.
Then leave it off altogether. Yes, you would be sinful. So for instance, as you know what, I'm always going to pray my prayers in full, and I'm going to fast in Ramadan, even though I'm traveling, then yes, that will be something that they will be sinful for. Allah Hosanna one last question. Go ahead.
1.6? How about 1.59? How about if you can only work? 1.59?
This is actually a very good question, let's say.
Fantastic, very good question. So now that we know the people who are listening, the question is about wiping over socks, and how in order one of the conditions for you to wear socks that you can wipe on is that you have to be able to walk 1.6 kilometers in those socks in order for you to wipe over them. Now, the first thing we want to look at the wiping over the socks. Is this a concession from Allah subhanho wa Taala? Or is this a general ruling? The answer to this is that it is a concession from Allah subhanaw taala, meaning that Allah subhanaw taala revealed this act of wiping over the socks in order to make things easy for the people. And you'll notice that when it comes to
the issue of wiping over the socks, people actually make it very, very difficult upon themselves. So there's certain things that the shediac did not legislate, and we legislated out of our own whims and desires. So for example, people saying that the only socks that you can wipe over are leather socks, or people saying that you can only wipe over those socks that you know the water cannot penetrate through or wiping over those socks that have no holes in them whatsoever. Right? These types of conditions you'll see that they're not actually found in the Quran and the Sunnah when Allah subhana wa tada
gave us these commandments. When you mentioned your lessons are taught us how to make much upon our socks and clothing. These things were not mentioned by them, but rather scholars later on introduced them to try to be on the safer side. But one of the things that was forgotten at that time or not forgotten, but perhaps not emphasized was that the concept of wiping over the Sox's or rocks is meant to be made easy for the people. And when we introduce all these extra conditions, it actually makes things difficult. So we would say to this is that there's only two important things to mention. Or keep in mind when wiping over the socks. Number one is that they have to cover your
ankles. We mentioned travel. So salami made this very clear that a sock will be that thing that covers up to the ankle. Same thing applies to the shoes, if you want to wipe over your shoes, it has to be covering your ankle. Number two is that it should be something that is you know, quantifiably called a sock. So anything that we would call a sock, whether it's made out of wool, cotton, or leather or anything else, then even if there's holes in it, you're allowed to wipe over it and it's not that big of a deal. And unless I know it's Allah knows best. I hope that makes sense as shown here we'll conclude with that. If we can get someone to make the event please and then we will
follow it by the karma at 10 o'clock at night Allah Allahu taala Allah sallallahu cinema Baraka in the Vienna Muhammad wa ala alihi wa Salatu Salam semantical. amo BMD a shadow under a stockbroker to edic