Channel: Navaid Aziz
Bismillah R Rahman r Rahim in the middle who and stay in the home and stuff a little when I was with him and surely unforeseen a woman sejati Amanita manga de la, la la la la la, la la, la la la la la la chica de la shawanna Mohammed Abdullah Rasulullah sallallahu alayhi wa aalihi wa sahbihi wa was seldom at the Sleeman kathira and my bad, my dear brothers and sisters, Salaam Alaikum warahmatullahi wabarakatuhu.
So to this Hadith, it is an Abbe Mohammed and Hasina I live in a big city of Salida. He said, Allahu Allah, he was sending what I handed here are the Allahu anhu makhan have filled to me no rasulillah he's sallallahu alayhi wa sallam Dharma your ebook ala ebook Allahu tirmidhi. When you are called to do Hadith and has an on site on the authority of Abu Mohammed and has seen it before it even started, the grandson of the Messenger of Allah sallallahu alayhi wa sallam and his beloved May Allah subhanho wa Taala be pleased with both of them who said, I memorized from the Messenger of Allah sallallahu alayhi wa sallam the following, leave that which makes you doubt for that which
does not make you doubt. It was recorded by a Timothy and an essay and a tournament. He said it is a Hadith, which is Hasson and Sahih which is Hasson and Sophie. So in amateur media, he mohalla he narrates this hadith in its complete version, whereas the mama no Rahim Allah, He gave a summarized version of this hadith. And the complete version of the Hadith is Dharma your ebook a llama, your ebook for inner sipcot Kumar Nina. We're in Al Qaeda arriva. So the complete version of the Hadith is leave that which makes you doubt for that which does not make you doubt, verily truth is to tranquility and falsehood is dealt and falsehood as dealt. So now if you look at a general overview
of this Hadith, the Messenger of Allah sallallahu alayhi wa sallam is giving us a simple principle with which we should live our lives by that in life, there will be certain things that you have doubt about, and certain things that you are certain about. So those things that are doubtful should always be viewed in light of those things that are certain, meaning that certainty should always take precedence over doubt, certainty should always take precedence over adult. So now that we have a general overview of the Hadith, let's go into detail who was an assassin who was an assassin. He was the grandson of the Messenger of Allah sallallahu alayhi wa sallam. His cornea was Abu Mohammed,
and he was the son of IBM and IBM polyp and the daughter of the Messenger of Allah sallallahu alayhi wa sallam, Fatima bint Mohammed Fatima bint Mohammed. And his son was born in the third year after he died. He was born in the third year after the hlr. And being born in the third year after the hijra. He was born very, very close to the time where the Muslims were just about to emigrate to Medina. So when alesund moved to Medina, he is roughly about seven or eight years old. He's wrestled roughly about seven or eight years old. And now
sorry, he's, he's not he's three years. So he was born three years after the hedges so they're already in Medina. But the point I was trying to make is that before the death of the Messenger of Allah, so now he's about seven or eight years old. So he stayed for, you know, he was very, very young when the Messenger of Allah wa sallam passed away. Now this comes into play when we talk about the science of Hadith. Can such a young boy actually narrate from the Messenger of Allah sallallahu alayhi wa sallam, and it has said, he actually puts that doubt away, because he clearly mentioned I memorized from the Messenger of Allah sallallahu alayhi wa sallam. Now, what's important to note
over here is two things. That number one was how a seven or eight year old you know young child took it upon himself to memorize the words of the Messenger of Allah sallallahu alayhi wa sallam. And number two, is how the grand child of the Messenger of Allah sallallahu alayhi wa sallam actually,
you know, even though living in the USA, even though living in the household of the Messenger of Allah wa sallam only narrated very few Hadith, so we only narrated about 13 Hadith from the Messenger of Allah sallallahu alayhi wa sallam. So this shows us an important principle that just because someone lived with the messenger of Allaah Salaam, and grew up in their household, doesn't necessarily mean they're going to be narrating a lot of Hadith. And this comes into play when you talk about someone like Abu huraira, the Allahu anhu, who didn't live with the Messenger of Allah wa sallam, yet he narrated 1000s of a hadith. And then you have Abu Bakar, or the luevano, that from
the early days of Islam, accepted Islam and was there till the very end, yet he to narrated very, very few headaches. So there are various reasons why this didn't happen. And you know, and Huston is an example of this, that he only inherited 13 Hadith of the Messenger of Allah sallallahu alayhi wa sallam, and this was understood by certain people, just to be his level of piety that this there were seniors to have around. He didn't want to speak out of turn. That was one way of looking at number two is that he was very, very hesitant to say something about his grandfather, that which you know, he wasn't completely 100% sure of
So those are certain reasons why he didn't
narrate a lot of Hadith from the Messenger of Allah wa sallam, besides him being young, in age, from the virtues of a lesson was that he united the people so he was actually the fifth Khalifa of Islam. So after Abu Bakar, or the lavon, Amara Nakata And finally, Alibaba with olive, and Hudson, Lee was the fifth Khalifa. Does anyone know how long his Caliphate lasted for? How long was the Khalifa for? Fantastic, he was six months. He stayed as Khalifa for six months. And then he actually gave up gave up his felucca to Mahalia, he gave up his his letter to Mahalia. And that's because there was so much discord in the community, that there were more people uniting behind Mahalia, so he said, You
know what, let me be the better person and I will sacrifice my feel for the power that they have, and give it to my way out of the law one, and then my God, Allahu anhu, becomes the sixth 35 Islam, he becomes the sixth 34 of Islam. And this happened in the year 41. After he died, he happened in the year 41, after he left. Now, this was a great moment, because this was a prophecy from the Messenger of Allah sallallahu alayhi wa sallam, the Messenger of Allah says to them clearly mentioned that a lesson would unite to fighting parties that he would unite to fighting parties. And and hasn't he actually went on to unite the two factions that were fighting at that time between
ideology Allahu anhu and Mahalia and Mahalia at that time. It hasn't he lived on to the year 50 after his law, he lived on to the year 50 after he law. So how old was he, when he died? If he lived until 50 How old was he when he died? 47 he actually he was 46 turning 47 so he died before he could turn 47 and he was buried in Medina in the Albuquerque Cemetery in Albuquerque cemetery.
So now he clearly mentioned that I memorized from the Messenger of Allah sallallahu alayhi wa sallam the following so it shows that Allah has been wanting to remove all doubt that you know, as a young child, how could someone you know remember this, and has been removed their adult when he said, I memorize from the Messenger of Allah sallallahu alayhi wa sallam, and this shows us that this was said towards the ending of the life of the Messenger of Allah sallallahu alayhi wa sallam. So this is one of the last, you know, pieces of advice that the Messenger of Allah sent him is giving this oma that leave that which is doubtful, or that which is not doubtful, and this is a very important
principle to live by. This is a very important principle to live by. So now the Messenger of Allah sallallahu alayhi wa sallam giving us this command, leave that which makes you doubt for that, which does not make you doubt, what are the ramifications of this narration? And is it something that is mandatory to live by? So let us look at the ramifications of this narration, the ramifications of this narration the Messenger of Allah sallallahu alayhi wa sallam has broke down our perception of reality into several categories. So meaning the highest level of reality is that which we are certain about. And this is called knowledge. And this is called knowledge. Then the second level
that is just underneath this, this is called Chuck, this is called Chuck, when an individual he has dealt you know, is this really the reality? Or is it not the reality? And then just below Chuck, is that which is right? So this is like smack bang in the middle where a person doesn't lean towards either side. And he truly is confused, that you know, what is the ruling on this? Is this something clearly allowed? Is this something clearly not allowed? I don't know. So person is really, really confused at this time. And then the lowest form of this is complete ignorance. The lowest form of this is complete ignorance, where a person has no knowledge of this matter whatsoever. The lowest
level of this is ignorance, where a person has no knowledge of it whatsoever. Now, the second ramification of this is that the Messenger of Allah saddam as we studied in Hadith number six, he tells us that an individual that stays away from doubtful matters, he is going to protect his Deen and is going to protect his honor. So here are the Messenger of Allah sallallahu alayhi wa sallam, he teaches us a secondary principle that's not just about staying away from doubtful matters to protect your your deen and your honor. But this is a way of life that a person should live by. And the reason why he should live by this is the second part of this Hadith, where the Messenger of
Allah sallallahu wasallam says cyndrical atoma Nina, that being truthful, is being comfortable with your situation is being contentious, being serene, and the situation that you're in, whereas false hood is a labor falsehood is to have that doubt that will bring fear inside of you that you know what I did, is this actually right? Or is it something that is wrong? So here the Messenger of Allah sallallahu alayhi wa sallam is teaching us that an individual that stays away from doubtful matters, he'll actually live a life of peace. When the individual that always falls into dogma doubtful matters or does it refrain from doubtful matters
Then he'll feel live a life of being uncomfortable all the time, you'll live a life of being uncomfortable all the time. And it's something which I'm sure we've all experienced that certain times, you know, you may go to the bathroom, and you're like, you know, did I clean myself properly? Did I not clean myself properly, the individual that spends that extra little bit of time cleaning himself properly, he'll actually feel a lot more comfortable when he's praying. Whereas an individual that, you know, hurried and making his widow hurried in cleaning himself, he'll always have that lingering doubt, even in Salah that, you know, did I clean myself properly. And she
thought lucky come and take advantage of that you like you didn't clean yourself up with a gold back and you know, clean yourself make with one comeback, and it's gonna be in his mind. So here the messenger of loss of sentiments teaching us how to actually attain, you know, peace in our lives. And one of the best ways to do that is to leave those doubtful matters is to leave those things that will later on cause doubt and will later cause on frustration and releasing later Cause you know, for you to over contemplate and to overthink the situation. Number three. The third ramification of this is that this has a direct correlation a direct relationship with taqwa a direct relationship
with taqwa, the more taqwa a person has, then the more likely he is to avoid the doubtful matters. So a lot of times when you're looking for ways to increase your taqwa, then look at the things in your life that you're doing that are doubtful, and the more doubtful things that you leave off for the sake of Allah subhanho wa Taala. The higher your level of taqwa will be, the higher your level of taqwa will be. So those are some of the Rafiki ramifications. Now, let us look at when the Messenger of Allah sallallahu alayhi wa sallam says, leave that which is doubtful, we have a general principle in the [???]tier, that anytime the Messenger of Allah says and gives a commandment, then
that commandment necessitates obligation, that commandment necessitates obligation. And same thing with a prohibition. When the Messenger of Allah says and gives a prohibition, then that prohibition necessitates that this thing is prohibited, and is impermissible. So now when the Messenger of Allah sallallahu alayhi wa sallam says, leave that which is doubtful, for that, which is not doubtful, is this something which is compulsory to do? Or is this something that is recommended? Is this something which is recommended? The scholars when they explain this Hadith, they said, it depends from the perspective that you're looking at it from it depends on the perspective that you're
looking at it from, they said, from a holistic sense, the general principle is leaving off doubtful matters is something which is recommended to do is something which is recommended to do, why would they say that? They say, when you look at doubtful matters, this is something which is macro, this is something which is disliked. And the definition of doing something which is disliked, is that if you were to do it, there's no sin upon you. But if you were to stay away from it intentionally, then you are rewarded for it, then you're rewarded for it. So by definition, this is something which can only be recommended. And it is not something which is mandatory, and is not something which is
mandatory. Now this is from a holistic point of view, when you look into specifics, you will find certain cases, where implementation of this hadith is actually mandatory is actually mandatory. Let us look at examples of where implementation of this would actually become mandatory. So for example, an individual he knows that he has some impurity on his shirt, he knows he has some impurity on his shirt, but he doesn't know where that impurity fell, he doesn't know where that impurity fell, the safer thing to do is to just wash the whole shirt completely, this while the horse shirt completely and you've removed that doubt, rather than trying to guess what that impurity is, and if you were to
be wrong, then you're a bad guy in that shirt would not be permissible. So implementing that implementing this headings at that time becomes mandatory. Another example of this is when the person is in Salah. You know, we were praying a shot soon inshallah a person doesn't remember did I pray the third record did I pray the fourth record, rather than trying to guess at that time, the simpler thing is just go back to that which you are certain about. So you're certain that you prayed three, then build your Salah, as if you've only paid three and continue on from there and continue on from there. So in certain situations and certain specifics, taking eliminating the doubtful
matter will actually become mandatory will actually become mandatory. Now, though, that isn't making particular acts of ibadah. But now let's take it into, you know, a practical lifestyle. How does someone implement this in a practical lifestyle imaginable kind of Allah. He reports a story of Abu Bakar of the alojado that Abu Bakr radi Allahu anhu. He was once invited to someone's house. And this individual was a fortune teller and Joe Hillier. He was a fortune teller and Joe Hillier, and people used to pay him to come in, you know, find out their fortune. So this person
Abu Bakr radi Allahu anhu to his house. And after they are done eating, this person says, you know, hamdulillah that you know, everything that you see in front of you is from what is left over from my jania that you know, since I've come to Islam, you know haven't earned any new money. What is Abu Bakr radi Allahu anhu do at that time, he takes his fingers put this down his throat and he throws it up. Why did Abu Bakr radi Allahu anhu do this, when it is clearly known that anything that a person did injure helia they would be forgiven for right. But Abu Bakar of the Allahu anhu he wanted to be on the safer side that rather than something impermissible go down his throat something which
there might be doubt about one from the source of the income. And number two, the the severity of the accident, he was doing the fortune telling us from the biggest sins that Muslim can can fall into right. So due to this matter of luck or the law until he put his fingers down his throat and he threw up that which he ate. So it's very important that you look at you know, the these examples from our predecessors. And you see how they implemented it in their daily lives, you see how they implemented it in their daily lives. Now, this concept of implementing this Hadeeth is it going to be the same for each and every person, or is it going to vary from one person to the next is going
to vary from one person to the next, the commentators on this headache they actually said, implementation of this Hadeeth will vary from one person to the next house. So we said for the leaders of this oma and by leaders, they said anyone that is under the public eye, he is going to be a an example for the people, someone that is going to be emulated. He said for these people, it is mandatory that they stay away from doubtful matters. For these people, it is mandatory that they stay away from doubtful matters, because it is upon the leaders to teach and encourage an example of piety. So for them, there's a higher level of responsibility where they needs to implement this. So
you'll notice that if someone you know is a figure in the in the community, whether it be either the Imam of the masjid, whether it is someone who is like a trustee of the masjid, or someone who's just given what was right, depending on whatever your role is, if you're in the public eye, you have a higher level of accountability. And that means it is even more incumbent upon you to remove doubtful matters from the eyes of the people. Now there are those things pertaining to the Sharia, which are actually doubtful matters. And then there are those matters from the perception of the people. So from those matters that are from the perception of the people, the Messenger of Allah sallallahu
alayhi wa sallam was one day walking with Sophia, and the darkness of the night, and two people see him, the Messenger of Allah sallallahu Sallam went out of his way to explain to them that this was his wife, and the mother of the believers, Sophie Otto de la Juana, and he said, You're a cinema, we wouldn't have assumed anything bad about you. You're the Messenger of Allah. He said, right now that may have been the case when it was feared that she upon me come to them after and make them think, who is this, you know, strange woman with the Messenger of Allah sallallahu alayhi wa sallam. So that extra concern for the public figure needs to be there. And that was really interesting as that
we live in a time, when when a person gains authority, he becomes a public figure, he does the exact opposite of this, he goes into those doubtful matters, or even like, clearly wrong matters. And then he wants to be excused from the people. And the ideal example that I can think of this was the mayor of Toronto, the mayor of Toronto, this has to be like the biggest joke of all time. When you look at Rob Ford, you know, he was busted doing drugs. And, you know, he was caught being intoxicated with alcohol. And then he goes into the public. And he says, You know what? I may I make an oath to you guys, I promised you guys that I'm never going to do this again. And then St. Patrick's Day comes
along, and what do you find him doing? The guy is drunk out of his seat?
And then we need a question about this. He's like, you know, my public life is none of your business. Sorry, my private life is none of your business anyways, why do you care if I'm like intoxicated or not? Now let's take this to another level.
Edwin Paxton is here. Anyone from Pakistan here? I don't want to offend anyone wondering of Pakistani politics, just we have someone back reweaving his act. I don't want to offend anyone here. But this is from like previous times. There is a law in Pakistan, that no legislation could be made after 10pm. Does anyone know why that legislation was there? This is during my shout outs time. Demo shadows time. It was impermissible to have legislation after 10pm because it was known that he would be drunk. They actually passed the legislation that anything that Michelle upsides after 10pm would not be binding in one day to be valid, because it was known that he would regularly be drunk. So now
this is the you know, the exact opposite of what we're seeing. And what we want to see within kitana is return to this concept that people have the right to be scrutinized. People have
The right to be under the public eye. So from the perspective of the leader of the community or anyone that is a public figure, he needs to try his best to stay away from doubtful matters. And when he tries his best he will find from his community that what she's looking for, and that what she's looking for is the benefit of the doubt. So in order for the person to, to get the benefit of the doubt from the people, he needs to earn it, by proving that you know what, I'm going to try to stay away from these doubtful Matters, I'm going to try to stay away from these doubtful matters.
Now, let us look at the second part of this Hadith, the second part of this Hadith, where the truth is, and tranquility and falsehood is doubt and falsehood is doubt. One of the interesting inventions of our times is a lie detector, and this lie detector, it has the ability to pick up through sensing different things when you're telling the truth. And when you're like. And when you look at such a device. I find it very, very interesting as it ties into this hadith. Because the messenger of Lhasa, Sanam is telling us that when you're truthful, your body is going to be absolutely normal, you'll be breathing normal, your eyes will not dilate, your blood pressure will not go up. And
you'll just be in a in a casual, normal, serene, tranquil state. However, when a person is lying, the messenger agnosticism tells us that he's going to be in a doubtful state, and the body will give signals because it's not comfortable with lying. And that's why it creates all those extra signals with the eyes will dilate, the blood pressure will go up, the person starts to perspire and sweat and the body it indicates clearly that you know what this person is like. And the Messenger of Allah Azza wa sallam is teaching us about ourselves. You know, 1400 years ago before even scientists had a clue as to what this is referring to. So here the Messenger of Allah sallallahu sallam, when he's
talking about truth and falsehood, he's showing about how Allah subhanaw taala created us upon goodness, and how even though certain body parts may lie, the tongue may lie, the rest of the body is not going to accept this, the heart will not accept this, the mind will not accept this. And that is why the body naturally starts to trigger. You know what, your eyes will dilate. Now your blood pressure is going to go up, you're going to start perspiring, this is the body's way of rejecting lying and rejecting falsehood. And it's amazing how Allah subhana wa, tada created us in this manner that even when we lie, the rest of our body was still rejected, the standard rest of our body will
still reject it.
Now, when it comes to this concept of being truthful, and telling a lie, the Messenger of Allah says I'm actually affiliated this with paradise. So the Messenger of Allah wa Salaam, he tells us that a person will tell the truth, and this is from birth, and you will continue to tell the truth and better leads to paradise and better leads to paradise, and a person will continue to tell the truth until he is written with Allah subhanho wa Taala as it should the UK. And on the exact opposite sent side a person will tell a lie, and lying leads to food lying leads to food, and he will continue till the end food leads to the Hellfire and a person will continue to lie until he's written with
Allah subhanho wa Taala. As a liar he's written with Allah subhanho wa Taala as a liar. Now let us understand how that Hadith relates to this Hadith, that Hadith relates to this hadith. When you think about paradise, what do you think about, you think about everything being calm, you think about every being serene, you think about life being very happy, and tranquil. And this is what the Messenger of Allah Salaam, indirectly tells us that when we live a life of truthfulness, when we live a life that has no doubt, then this is what the inside is like a person lives a life of paradise on the inside. Whereas when a person lives in the reality of life and the lives of the
reality of doubt, then his body will naturally start to react as if it's in the fire, that the blood pressure goes up. And, you know, the, the body starts to perspire, it says if that heat from the Hellfire is there that is bothering him on the inside. So I thought it was a very interesting way that the scholars of Hadith related these two points together related these two points together. Now in terms of, you know, Truth and Falsehood in terms of truth and falsehood, when a person tells a lie, the first person to have a doubt, is not the person who is hearing the lie. But it's the person who's telling the lie themselves. And there's something that she kept saying that I will have
comments on. He says, the person when he tells a lie, he makes he needs to make himself believe first that you know what the people will actually believe me. So it starts off with him doubting himself. And then after that the person, the person who's hearing it, he will start to have a daudet and that is why sometimes someone will tell you something, but their body language is completely telling you that you know what this person is telling a lie. So what is one of the first habits that a liar will develop. He starts
to swear by Allah subhanho wa Taala, he starts to swear by Allah subhanho wa Taala. And this is why it is a very, very bad attribute to have a constant repetition of saying all the time, it's a very, very bad attribute to have, that the scholars of the past understood this, that a person only uses terms like voila, he and the raising of the voice, because they're not telling the truth. Because the person is telling the truth, it's naturally believable. They don't need to swear by Allah, they don't need to raise their their voice. However, when a person isn't telling the truth, they will need to use those extra tools to make the people believe them. And that is why they'll have to swear
by Allah or that is why they'll have to raise their voice to make the people believe them. That's why they'll have to make the raise their voice to make the people believe them.
Then the Hadoop Hadith concludes by saying it is reported by a telemovie and an essay and a tournament. He said it is hassle. Sorry, it is hassle. Sorry. So we'll briefly look at some hedis terminology, and then we'll conclude as we had a very, very short Hadith today to discuss. So in terms of imama telemovie Rahim Allah, his name was abreeza Mohammed no aisyah a telemovie. So it was Abu Musa Mohammed dibner, Isa at Timothy, and he was born in the year 209. And he died in the year 279. He was born the year 209. And he died in the year 279. And he was one of the famous scholars of Hadith, who compiled one of the collections of the six authentic books of Hadith. So when we talk
about the six authentic books of Hadith, which books are we talking about? Who knows? bowhead
the say, telemovie.
And Abel magia, has the last one. So these are the six books of Hadith that are known as the authentic books of Hadith. Now, if you were put them if you were to put them in order of authenticity, the list would actually go as follows Bukhari and Muslim. And those are the two most authentic books out of the six. They're actually called the two authentic books. And then after that, you have a testimony. And then you have a Buddha owed, and then you have an essay, and then you have a blue magic. So the vast majority of Hadith in these collections are authentic. But the last four or 10, maybe a Buddha with and the sign of do magic, they have some weak Hadith in them.
And in terms of the least amount of weak Hadith out of the four, it is an eternity, and the most amount of weak Hadith out of the four is enabled, omega is in omega. Now some of the famous books that Imam telemovie wrote, it's very important to be familiar with three of them. It's important to be familiar with three of them. Number one is a Jamia al Qaeda al Jamia al Qaeda, and the Jamia al Kabir is the other name for soon in a tournament he is the other name for sunon, a tournament sonyericsson. And that ceremony, the actual title is a journey al Qaeda, and there are approximately 4000 Hadith inside of it. And what makes it unique is that since imama telemovie studied with Imam
Al Bukhari, he studied with the great scholars hakob Noda, Hawaii, a lot of the times he will put their commentary on the on these Hadith to put their commentary on these Hadith. So what's interesting to look at what Imam typically brings our attention to, is that there are certain a hadith that even though they were authentic, the scholars of Islam never implemented them. So mama Timothy in his introduction, he says, out of all of the Hadith that have been narrated, there are only two Hadith that I know of, that the scholars of Islam did not implement that the scholars of Islam did not implement. Does anyone know what those headings are? This is deserved, like a big
price. We'll give you like a free book from our from the library. inshallah, if you can get this right to a hadith that the history of Islam the scholars of Islam did not implement this Hadees
Okay, let's enlighten ourselves today. Number one is the hadith of Ibn Abbas Isla de la Noma, reported in Sahih Muslim, that the Messenger of Allah sallallahu alayhi wa sallam, he combined his prayers one day without traveling without rain, and without fear. So when I busted the law on Homer, he was asked, Why did the Messenger of Allah salallahu alayhi wasalam do this, he said to make things easy for his oma to make things easy for his alma, a mama, tell me the name of Allah. He comments on this hadith in his introduction by saying that this is one of the Hadith that the scholars of Islam never implemented, meaning that they would only combine their prayers if a person
was traveling, if a person if there was rain, or if a person had fear, and fear is like a general term that encompasses two things. One is the sickness of being unwell. And number two is actually being out on the battlefield. And he said that the scholars of Islam never, never implemented this Hadith, even though it is an authentic hadith out of their fear of following into
You know posing the command of Allah in the salon, in the salon the kind of mini Nikita makuta. That Salah is meant to be prayed at its proper times. The second had the feather scholars of Islam didn't implement is that the Messenger of Allah sallallahu alayhi wa sallam he says when a person is found a drunk the first time he is to be lashed. This is when he's found drunk the second time he has to be last. And the third time when he is found, then he has to be killed, as in the form of a hug in the form of a punishment. And the scholars of Islam, they never implemented this hadith the scholars of Islam never implemented this Hadith, as were their reasoning for not implementing this head if
that was because the Messenger of Allah sallallahu alayhi wa sallam himself didn't implement this hadith. But it was said that the Messenger of Allah Salaam, either this was abrogated later on, or number two, the Messenger of Allah sallallahu alayhi wa sallam, he said this to incite fear to the people, meaning that he didn't say that he should be killed the third time, but he mentioned that he deserves to be killed the third time. So that was how the Hadith was understood. So those are two Hadith that the scholars of Islam didn't implement. Any moment tell me they mentioned this in his sorry. The second important work of Imam materialy is a sham Allah and Muhammad is a Shama in Al
mohammedia. And this is the second book that Mr. telemovie wrote, that talks about the characteristics of the Messenger of Allah sallallahu alayhi wa sallam. So we know about the role of the Messenger of Allah sallallahu alayhi wa sallam, as a prophet and messenger, but how is the Messenger of Allah sallallahu alayhi wa sallam as a human being? And this is what imama telemovie in his book, A Shemitah telemovie actually analyzes How is the Messenger of Allah sallallahu alayhi wa sallam as a human being. So he talks about the hair of the Messenger of Allah sallallahu alayhi wa sallam, and so on interesting points, you know, inside a chameleon. For example, how many whitehair
the Messenger of Allah sallallahu alayhi wa sallam had? So Anna signal Maliki has like three different narrations that the messenger Allah system had seven, white here, he had 13, white here, he had 20 white here. Now when you look at this Hadith, you see, no no, notice two things. Number one, is how specific they were about the Messenger of Allah says Allah, that you know, 713 and 20. These are not random numbers, right? So obviously someone is counting. Now what I found even more, you know, interesting with this, Heidi, is how awkward it has to be that you're sitting there and you have a young kid counting the whiteout on your head. And he's doing this as an activity by the
sea that is preserved for the people and this shows us and how much detail the life of the Messenger of Allah says to them was preserved. talks about the favorite type of clothing that the Messenger of Allah saw seldom had, that the messenger will also send them he was always seen wearing two garments, a lower garment and an overcomer. Two very rarely was he seen wearing only one long garment. So you know a lot of times someone wears a job, and he thinks that this is the son of clothing. But in all actuality, this was not what the messenger system used to wear. He used to wear a long shirt, and he used to wear and izhar at the bottom. Everyone knows when these outfits right?
The lunghi what other words do we have it for in Somali we I think they call it my wife's. You know what it is? You know what I'm talking about?
Natalie bashley Hara likely Basilica, she know where the man is from, he wears, you know, that cloth around his waist. This is what it means that is and that is what the Messenger of Allah says. And then was seen wearing a lot of the times, that was like the customer clothing. The messenger said I'm leaving the top button open from his shirt, and that he would always wear a shirt that had two buttons. You know, this was the who the messenger was. So that was as a man as opposed to being a prophet. You know, favorite foods of the Messenger of Allah wa sallam he loved you know, things like melon, he loves things like cucumber, he loves things like dates, right. So these are all examples
of what the messenger system used to like to eat. In terms of drinking, he likes drinking cold beverages, he liked drinking beverages that were sweet that I showed her the love and how she would mix honey into the water. And then they would cool down the water by putting it in the mental metal container and putting it under the ground. So during the nighttime when the ground gets cold, in the morning time when you wake up, that liquid becomes cold as well. And that was one of the favorite drinks of the Messenger of Allah sallallahu alayhi wa sallam. So it's a very nice book to get to know the Messenger of Allah subhanaw taala. Then the third important book that a mammoth pyramid he
wrote was called Ellis Island. And an LL is a very, very meticulous science. So it is about finding hidden defects inside of Hades. It is about finding hidden defects inside of ahaadeeth. So you look at you know how the Hadith were preserved. It was from the likes of yamamah Timothy that came up with formulas and came up with methods as to how to find weaknesses in the Hadith. And when you find that weakness, then you can eradicate the weakness and protect the oma from finding out some such a hadith. So that was a mama telemovie Rahim Allahu taala Imam and say, a moment to say he lived a little bit later. He was born in 215, after the digital and he died in 303. So 250 to 303. How old
88 Yeah, fantastic. He's 88 years old, so he lived a long life Mashallah Tabata Kala mmm and they say he was a lot stricter in narrating Heidi so in terms of the narrator's that he would accept from, he was being he would be very, very critical of whom he would accept from, and he was one of the Imams of what we call a judge what I did. And what I did is when you look at a narrator, and you will say this person's narrations will be accepted, and this person's narrations will not be accepted and this person's narrations will not be accepted, and the amendment to the law. He also wrote two famous books. The famous one is a synonym of sorry, the big one is called a synonym Cobra.
And the second one is called Sinan and Mr. bass and then I'll match the bar. So a lot of the times when you hear Sinan and necessity, it's actually referring to the smaller version. So as soon as matcha is an abridged version of Sunil Cobra is an abridged version of sudden Cobra. Then the last part of the Hadith that momentarily been the amendment no inherits from him and mahtomedi is that he says it is hustlin and sorry, it is Hasson and sorry. And this statement from the Amendment No, Eli mohalla. It actually caused a lot of confusion, then why would the Amendment No, we have a whole lot why would the amendment Timothy, use the term hesitancy let me give you some foresight into this.
When you look at the science of Hadith, you will find Hadith to be of three general levels, they will be of three general levels. Either the Hadith is safe. Either the Hadith is hassane or either the Hadith is bife. So these are the three general levels of Hadith. So now when imama Timothy Rahim Allah, He says this hadith is Sahih and hassane, the scores became confused, what did emammal telemovie actually mean by this term has been unsafe? So the first thing that's important to look at is what does the term saheeh mean? What does the term mean? And how does the Hadith go from here? To hussen? So in order for Hadith to be safe, it has to meet five conditions it has to meet five
conditions. Who is with me right now? Who's with who's paying attention? Raise your hand if you're paying attention. Okay, so you guys are going to memorize these five conditions of one a hadith becomes a hadith becomes so here with five conditions. Number one, is it the soil a Senate, it is a connected chain of narration, from the person who's writing it down, all the way to the Messenger of Allah sallallahu alayhi wa sallam. So from the person writing it down till the Messenger of Allah says to them, there has to be a connected chain of narration, the minimum amount that is needed from Imam Al Bukhari to the Messenger of Allah sallallahu
is three people. So you'd have emammal Bukhari, you would have another person in between, and then the Messenger of Allah sallallahu alayhi wa sallam. So the minimum people needed between or sorry, yeah, the amount of Makati narrator another narrator, and then the messenger lesson, that's how you have three people in between is three people. So that is you know how you look at each generation to the next. So it has to have a connected chain of narration to amount to the writer of the Hadith. Predominantly, we will speak about Imam Bukhari. Number two, our dialect or what, that all the narrator's of this Hadeeth. They have to be trustworthy in two matters in two matters. Meaning that
when we talk about our data, we talk about trustworthiness. It covers two key matters. Number one, is the dedication to their faith. Meaning were they known to people that were openly committed sin, were they know to be people who committed major sins, that's one side of it. And number two, was, were they known to be heretical? They were they known to be people of innovation people that you introduced matters into this Deen or propagated matters of this Deen that were not from it. So that is what a data robot or trustworthiness of the narrator means. So is everyone with me in these two conditions, so far? connected chain of narration and the trustworthiness of the narrator's number
three is time abrupt. They have to have perfect and complete precision and narrating the Hadeeth. So for example, I'm speaking to Mr. Fire right now. And I tell Mr. Fire that you know what, yesterday I had this apple that was blood red in color and was shiny. So this is what I tell most often. So in the audience, we have red one red one's hearing this hadith. And he says the VEDA told Muslim, that he had an apple, which was red. Did he narrate the Hadith completely improperly? No, he preserved the meaning of the Hadith that he has I said read up over here. Even though the wording is correct, he would lose the title of perfect precision, he would lose the title of perfect precision. So now
when we find a red one in the chain of narration, and most of the red ones are fantastic brother, we find them in a chain of narration any Heidi that has the red one is
The chain of narration is automatically being downgraded from Sahih to huson, that he does a good job of narrowing the Hadith in its meaning. But in terms of the perfect precision, he left out the shiny part and that it was blood red in color. Right so that he would be downgraded to a Hasson narrator now Abraham is gonna hold that against him. So Brian, make sure you're saying there either. It's not gonna work on this year. So hey narrator as well. So that is how Heidi's will generally get downgraded that the narrator in his precision, he loses a little bit of precision, and that is when it becomes hessen. So so he has to have perfect complete precision, and has said is that you know
what, you'll narrate the word by meaning, but he'll lose like the, the, the details of the narration. So that is the third element, the narrator has to have perfect and complete precision. Number four is admah shadows, that Hadith should not have any contradictions in its meaning within of itself. And nor should it oppose a hadith or a verse from the Quran that is more authentic. So obviously Hadees will be more authentic, it can be more authentic, but the verse of the Quran is definitely more authentic. So it should not contradict something like that. So that is either my shadows and then number five is Adam who I let in kadia is that it should not have any hidden
defects in it, which will make the Hadith rejected, which will make the Hadith rejected. Okay, so let's let's go through those five again, and then I'll give you examples for the for the last two points. Number one, is it the sauna center the connected chain of narration. Number two is a dialect or robot, all of the narratives of the body have to be trustworthy in their Deen free from major sins and perpetual open sin, and free from innovation and culture innovation. Number three is time above, they need to have perfect and complete precision. And when they lose a little bit of that precision, that is when they're downgraded from Saha to huson. Number four is that they should not
oppose or contradict a hadith which is more authentic or contradict a verse in the Quran. And number five is that they shouldn't have any hidden defects in it, any hidden defects in it. So one of the general things to look at is that sometimes you can have a defect, which is not, you know, harmful to the body, which is not harmful to the household. So you find two of the narrator's inside Sahil Bukhari, they have the name ibnu dinner they have the name, if you dinar, and both of them were imams of Hadith and both of them are of the utmost you know, level of integrity and in the precision.
So female Bukhari Rahim Allah will narrate a hadith from a widow dinar, whether it is Abdullah no dinar, or amrop, the dinar, then both of them are imams of Hadith. So it doesn't affect the Hadith. If you don't know what the first name of the individual is, because they've been de nada regardless was, you know a trustworthy individual. So that is a defect that is not harmful. Now let us look at a defect that would be harmful to the Hadith. So the day of the Hadith that talks about the seven that are under the shade of Allah subhanho wa Taala that, on that day, there will be no shade other than the shade of Allah subhana wa Tada. There's one section that talks about a man giving charity,
who alone was the section that with the mind giving charity
shall go ahead.
Fantastic. So the vast majority of scholars, this is how they narrated the Hadith from the Messenger of Allah says Allah, that He gives charity so secretly, with his right hand, that his left hand doesn't know what his right hand gave. In the version that Imam Muslim Rahim Allah mentions, it mentions the exact opposite. It mentions the exact opposite, that He gives charity so secretly, with his left hand, that his right hand does not know what it gave that his right hand does not know what it gave. This would be considered a defect in the Hadith. So the Hadith as a whole would be accepted, with the exception of this part of the Hadith, which would be rejected with with the
exception of this part of the Hadith, which would be rejected. So this is an example of a defect in the Hadith. Now, who can repeat the five conditions for a hadith to be safe? Who can repeat the conditions? I need one person to give all five Go ahead.
Yeah, so no defects which are harmful to the Hadith, no defects that are harmful to the Hadith. So that is what it means. huson we said is that Hadith will become huson. If the narrator's in the chain of narration, even one of them
Has imperfect precision. So he's precise, but he's not perfectly precise. That is, that is when it gets downgraded to Hudson. So now when Amanda telemedia Rahim Allah, he mentions Hudson and Sahil together. The scores are like how can you have two different definitions for the same Hadith, one saying that the Veritas had perfect precision, and other ones saying that it had, you know, that wasn't as perfect in their precision. And that is why they came up with many, many opinions. So some of the opinions stated that when he means huson, it means that the wording of the Hadith, it actually has a good meaning. So has it means good means that the wording was good. And in terms of
the narrators, the narrators are actually sorry, the narrators are actually sorry. So that was one way of looking at it. I'll have to double Mahajan, he says the exact opposite. He says the exact opposite. That in terms of the Hadith, the Hadith is actually hussen. The Hadith is actually hussen and emammal tournament, the essay that it is from the category of Hassan, which is so he's trying to allude to something different, that Hadith can originally be weak, but it has so many supporting evidence is that it will make it authentic to the level which is acid. And this is a type of person which leans towards weakness, but is upgraded. And then you have a category of huseyn which is on
the side of authentic and that is what Mr. metonymy he was referring to that is what a mammoth tournament he was referring to. So that was the general opinion. But what is important to understand, and we'll conclude with this is that when the amount of autonomy the mentioned Huston saw here, the important thing to understand is that this hadith is authentic, and is something that the scholars implemented in their lives. And this the same should be done as well, the same should be done as well. Now as a concluding point to conclude on, this hadith was actually taken and is a fundamental principle in Islam, that when there are doubtful matters, we always think that which is
certain over that which is doubtful, and a person who stays away from doubtful matters, then he will protect his Deen and he will protect his Dean. Number two, he teaches this a second principle as well, is that when things are clearly mentioned in the Quran, and the Sunnah, then there is no room for he had, there's no room to deliberate over them. Because the Quran as soon as something that we're certain about, whereas our HD had is something that is doubtful. So when something is clearly explicit in the Quran, and the Sunnah, then there's no room for HD hide in those matters, there's no room for HD hide in those matters. Number three, is that when it comes to leaving that which is
doubtful, a person will implement this Hadith, until he becomes certain about an issue until he becomes certain about an issue. So let me give you a very practical example.
The issue of buying houses with mortgages, the issue of buying houses with mortgages. I mentioned this example a lot of the times just because people ask about it so many times upon law. So you have one group of scholars that says you know what, buying your first house with a conventional mortgage is actually permissible for you. So that's one group of scholars. You have a second group of scholars that say that, you know, what dealing with the Riba is completely impermissible and buying a house is not a necessity. And that is why it is impermissible to take this mortgage. So now if you were to implement this Hadeeth How would you implement this headache what is the safe side is the
safe side going with the mortgage or the safe side staying away from the mortgage? Fantastic, the safe side is to stay away from the mortgage right? Because that is something that you're certain about that if you're if I stay away from this labor, I will be protected I will not be waging war against a line this messenger so I sent him However, if I was to go into this mortgage, then there is that small doubt that you know what, I could be falling into haram and it could be waging war against Allah Subhana Allah Allah and His Messenger sallallahu alayhi wa sallam. So now this is the example that is clear cut right? Eventually, you will come to the conclusion that you know what I
should stay away from it altogether.
Exactly like we had discussed, like we discussed in heading number six. Now let us look at another matter. Let's look at another matter. And that is the matter of eating and drinking while standing, eating and drinking while standing. So the safer thing to do is that the messenger will also set up only one time he was seen drinking while standing and that was driven he would drink zum zum and then the vast majority of the time, the Messenger of Allah sallallahu alayhi wa sallam was seen eating and drinking while sitting he was seen eating and drinking while sitting. And now we bring the Hadith in cites a Muslim from Abdullah bin Amara de la Juan Houma. He says that during the time
of the Messenger of Allah sallallahu alayhi wa sallam we used to eat and drink while we are walking. We used to eat and drink while we are walking. So person sees
These narrations, and they're like, you have the example of the Messenger of Allah Azza wa sallam, then you have the example of the companions, and the companions aren't being taught anything contradictory to the Messenger of Allah sallallahu alayhi wa sallam. So now here you will have two scenarios. Scenario number one, where you're confused, right? You're confused? Should I stand? Am I allowed standing? Am I not allowed standing? Should I sit? What should I do in the State of Israel, you side on the side of caution your side on the side of caution. And that is that you know what, let me eat and drink only while I'm sitting. So that is the safer thing to do. But now you study
some more, you study some more, you study some more. And you find that the Messenger of Allah sallallahu alayhi wa sallam, he stood up and drank, to show that it is something that is permissible to do, but the better thing to do is to sit down, and you will learn this later on, right? So now, once you come to this point, that concept of being certain about something is increased, you're certain that it is allowed you no longer doubtful about it, you're certain that it is allowed, but you still sit down because it is the better thing to do. So hope you understand the difference. That first there's doubt either way, I don't know which one is more authentic, or the better way to go
about this. And the second way is that you know what I know what is what is authentic. And I'm doing this because I'm certain that this is better, because I'm certain that this is better. And the last point we'll conclude with is that the Messenger of Allah sallallahu alayhi wa sallam giving us this clear guideline that, you know, if you want to protect your faith, you need to stay away from those doubtful matters. Because an individual that proceeds into doubtful matters. Sometimes he will fall into her arm, and he won't even know it. But the person that tries to stay away from doubtful matters, then this way, he will protect his Deen and he will protect his honor. So it's always
better to err on the side of caution. And Allah subhanho wa Taala knows best. We'll conclude with that. And we'll open up the floor for q&a. And then we'll call the dynamic up slightly. Shan Shan Go ahead.
Thanks, take this
step, especially specifically when it is, for example, like an email or something. If he gets if he gets the idea that based on his
based on what he read the nice
thing is, step there is
right. Like, you can pick any example. So and he he took, like, the choice that we made based on his study. Yeah, it's not
actually the, like something he said his talent, his talent, he goes with the header, right?
compromise. No, the personnel of knowledge, the leader should always be forming their decision. So if he believes something, then this is what he should stand by. This is what he should stand by.
Yeah, it's not like kata, it's not, you know, undebatable. so in this situation, the person should always follow, especially the leaders that which they know to be true. Right. They shouldn't, you know, downgraded their opinion, for the sake of convenience. So a person should always follow that which is true in that situation. montagnana Go ahead.
Yeah, so to Hades, we're not implemented that people never acted on this. Yes.
No, that is incorrect. That shouldn't be done.
That should not be the case.
Yes, is definitely very, very wrong. So the general understanding of this is that even a bass even explains this, that the Messenger of Allah so someone wanted to make things easy for his alma. So the scholars interpreted the statement of a bus is that sometimes it won't be raining, sometimes you won't be traveling. Sometimes you won't have any fear in your life, but you will have certain circumstances that won't allow you to pray your prayers on time. So for example, someone's performing brain surgery, they can just stop in the middle of brain surgery and say, hey, what you know, I'm gonna pray this person inshallah he can wait for 10 minutes with his head open. And that
situation, he's allowed combining thought and asset and he's allowed combining Margiela Venetia, but they're prayed in full, they're not prayed to shorten or, for example, a person has in a really big exam, that the examination they're not allowed to leave the examination or they're allowed to go pray. So in that situation, again, they can combine the harness or mogilev in a shot, but these exemptions are only given as a one off situation. So how many times are you going to perform brain surgery in your life? How many times are you going to have such an important
an exam that there's no breaks in it, it's going to have been very, very rarely, you know, you know, in your whole entire life, what 1015 times in those situations, it's perfectly fine to implement the Hadeeth, or even advice or the Allahumma. What is not allowed is that, you know, a person says, You know what, the days are so long, or that, you know, I'm just going to combine my purse, right? So for example, you know, we're getting into summertime, and a person says, you know, what, the summer days are too long for me. So I'm going to combine McGibbon a chef for the whole entire summer. That's something that's not allowed. Or, for example, that you know, a person says that in the
wintertime, the Select times are so short together, that, you know, I it doesn't make sense for me to take another break in work to go and pray I said before time for motive kicks in. So you know, what our prayers are heard and answered, during the hard time. Things like that don't know don't work, you can do it for a prolonged period of time. These exemptions are only given as a one off, so only sometimes in rare occasions. Can you do so? Allahu taala. Go ahead.
Fantastic. So there's a book that actually talks about the Hadith that actually have overlapping Hadith. So this is a book called a lower margin, by Mohammed for the blue ducky. And these are the bodies that have the highest level of authenticity that both Bukhari and Muslim agreed upon them. And if I'm not mistaken, they're roughly about 2000 Hadees. They're roughly about 2000, a hadith or bitless, sir.
Okay, fantastic. So what makes ahaadeeth weak, I had this will become weak for three reasons. Number one, actually, for four reasons. Number one, is that there's doubt about his Adela so where the doubt about his righteousness. So maybe this person, you know, he commits open sin, and we want to accept this hadith. And this also relates to if a person is known for lying, then we're not going to accept this hadith as well. The number two is is precision. So for example, you know, we have an individual, his memory is absolutely rubbish. You ask him, you know what day of the week it is, he can't tell us what month we're in. He can't tell you this sort of person that we know him to have
such a weak memory, we won't accept it because he lacks precision. The number three is if he narrates a hadith that is in opposition to a hadith which is more authentic, or in opposition to a verse from the Quran, then that headache will be weak. And number four is that if there is a defect in the Hadith, so there's something in the Hadith that you know, is not proper than the Hadith will will not be accepted. That's what makes it weeks. Now in terms of can we act upon weak Hadith?
The scholars in rural folk and the scholars and Hadith, they actually differ on this matter. So Imam Muslim Rahim Allah in his introduction to Sahih Muslim. He says that the authentic narrations are so many that we are not in need of the weak narrations. And this is the methodology of Imam Muslim Imam Bukhari and some of the other scholars of Hadith. Then the scholars from masuleh fic. When they looked at it, they said, No, that is not the case. They said that, as long as the weakness in the Hadith is not major, meaning that the Hadith is not narrated by a liar or someone that fabricates Hadith, and is not someone that had a completely terrible memory, then that Hadith, we will still
call it weak. But we will say that you know what you can act upon this hadith. A clear cut example of this is the hadith of Salatu has to be, I don't know if any people have heard about this, but selected this is one of those Hadith that is, according to the correct opinion, a weak Hadith. And yet the some of the scholars said that there's so much further there's so much virtue in implementing this hadith that you know, you would miss out on the reward if you didn't implement the Hadith. So that is the the difference of opinion. But the safer thing to do is the approach, or as a principle is that anytime you want a ruling, always go back to the professionals of that science. So
for example, you want to get your car fixed, you're not going to take it to the doctor, even though your doctor may give you advice. No, you're still going to get the word of the mechanic. Right. Same thing when it comes to Hades. Let's look at what the scholars of Hadith said and who live was sold to the scholars that was sold. So I would say that it's better to leave off with this in terms of its implementation. Allah huzzah Adam will conclude their sabbatical llama nikka Chateau de la land a stockbroker to LA