40 Hadith of Imam Nawawi – Episode 18

Rahim al hamdu lillahi wa

istockphoto when I was a biller, Himanshu roti and fusina woman sejati Amma Nina, Maria de la dama de la hora de la la la la la la Huda de cada shadow Mohammed Abu hora Zulu sallallahu alayhi wa he was suffering he was selling them at the Sleeman kathira about my dear brothers and sisters lamare cuando la barakato

Is anyone here

so we're going to be continuing with heading number 15 tonight with lights Allah it is the Hadith of the hora de Allahu Allahu Allah sallallahu alayhi wa sallam are called men Kenya you may know Bella he will deal with

Iran only a smart woman can a human obey law he will Yamanaka for the nuclear era who woman can a human Binda he will Yeoman for local MP for hula hula Bukhari Muslim on the authority of Abu huraira the Allahu anhu the Messenger of Allah sallallahu alayhi wa sallam said, Whoever believes in Allah and the Last Day should speak good things are keep silent, need to get this matrix,

straight the system

on the authority of your loved one who, who said that the Messenger of Allah sallallahu alayhi wa sallam said, Whoever believes in Allah and the Last Day should speak good things or keep silent. While he believes in the land. The last day should be courteous and generous to his neighbor. Whoever believes in Allah and the Last Day should be courteous and generous to his traveling visitor, recorded by Al Bukhari and Muslim. So the narrator of the Hadith is the Allahu anhu. And we've been discussing him for quite, I think, for the last past three or four generations. So remembers anything about from the biography of O'Hara, I know you're definitely here last week. I

know you were here last week. So you guys are definitely responsible for something. Yeah, like give me something about a patella.

He lived in the machine. Fantastic.

Fantastic. He followed the process a lot. So he was from the sofa and in there in the Muslim world. Heidi from the Messenger of Allah sallallahu sallam.

Yeah.

Fantastic. Do you know his full name though?

Soccer Adobe. Fantastic. So his full name was on the soccer dosi you need to give me something as well. Give me either one he was born or when he died or where he was governor of?

Can't remember. Okay, no worries.

It's better to remain quiet. If you don't go to fantastic you're learning already a long time. So his full name was of the mind of the sufferer dosi, more commonly known as a Valera. He was born 17 or 18 years before the age of 17 years or 18 years before the hedge. And he died 59 years after he died 59 years after the hitch. So he's 7677 years old, or the law when he passed away, no matter the law for a short period of time had appointed him as governor of Bahrain, he had appointed him governor of Bahrain. So that's the narrator of the Hadith for a detailed discussion on him. In Hadith number nine, we did like a full biography of him. The general comments about this Hadith,

this Hadith, one of the great scholars of Hadith by the name of a widow hudgell hates me if no one hates me. He said this hadith is one third of Islam. He said this hadith is one third of Islam. his reasoning behind this was he says if you look at all of the actions in Islam, they fall under one of three categories, either their actions of the tongue, either their actions of the heart, or their actions of the lips. And this hadith starts off by genuinely summarizing the actions of the tongue that either you speak good or you remain silent. And that is why he called us Hadith one third of Islam he call this Hadith, one third of Islam. Number two, a general look at this Hadith, it shows

you a very important concept on the how Islam encompasses every single aspect of our lives. So we know that Allah subhanaw taala created us as social beings, right? Allah subhanaw taala didn't want us to be isolationists. He wanted us to interact with other people. And here on this panel, it's Allah and His Messenger, sallallahu alayhi wa sallam, they gave us guidelines, right? These are the guidelines that you should abide by, in order for society to thrive in order for a community to grow in order for love to prosper with one another. These are the laws that you abide by. So this shows us that Islam is not just about an individualistic religion, but it also teaches us how to interact

with other people. And that interaction with other people is actually very, very important. The Messenger of Allah sallallahu alayhi wa sallam he summarized in a beautiful Hadith, Dino Ramadan, that this whole religion is basically about how you deal and interact with one another. Now it's not that religion in its totality.

But he said the majority of the religion, meaning that the majority of good deeds that you will get will be through how you interact with one another, the majority of bad deeds that we will incur will also be through how we interact with one another. So the way that we interact with one another is something that we have to take very, very seriously. Now the Messenger of Allah sallallahu alayhi wa sallam, he starts off this hadith by saying, whoever believes in Allah and the Last Day

now, the scholars have derived many, many benefits from this statement alone, who already believes in Allah and the Last Day, and we want to just summarize what they've said about the statement, when can a man obey the law he will live in that world believes in Allah and the Last Day, they said, number one, is that here, the Messenger of Allah sallallahu alayhi wa sallam is showing the justice of Islam, meaning that in Islam, you know, it's not about the color of your race, it's not about the color of your skin. It's not about your race is not about your ethnicity. It's not about how tall you are or how short you are, or what your likes and dislikes are, but it is purely based upon your

choice of belief. So if you choose to believe in Allah subhanaw taala, and the last day, then your your deeds will be accepted. If you choose not to accept belief in Allah subhanaw taala and the last day, then your belief will be rejected. So it had nothing to do with who your parents were, and none of that stuff, but it's a conscious choice that you make. Number two, the scholars commented on how this hadith incites motivation and fear inside of an individual at the same time. So when you think about Allah subhanho wa Taala what is the general feeling that you get about Allah subhanaw taala we get a feeling of love because Allah subhanaw taala provides for us, we get a feeling of love because

Allah subhanaw taala wants to forgive us, we get a feeling of love, because Allah subhanaw taala answers our desires. So this is inciting hope inside of an individual. Now, when you think about the Day of Judgment, what you think of you think about people running around in chaos, you think about people getting a glimpse of the Hellfire on that day, you get a glimpse of people being anxious waiting for the recognition, and this insights fear into the individual. So here the Messenger of Allah sallallahu alayhi wa sallam is inspiring an individual with a perfect balance of love and hope and fear at the same time, because these are the emotions that are required in order to do good

deeds, and to be consistent in them that sometimes you'll need more love and hope sometimes you'll need more fear. And then this introduction to the Hadith insights, both of them perfectly instance insights both of them perfectly. The third thing we see over here is that this introduction is a refutation against those people that say that, you know, if Allah wanted me to do good, I would have done good and if you know I did bad, because this is what I chose. For me. This is the Divine Decree that was chosen for me. But here in reality, the Messenger of Allah sallallahu alayhi wa sallam, he shows us that even our belief in Allah subhanho, wa Taala, and the last day, our conscious choices

that we make, so to make, you know, an argument based upon decree, when it comes to good and bad deeds will never be valid, because no one can ever enforce upon you should I believe or should I disbelieve? Right, this is a conscious choice that we will all make. So this in summary Are you know, three of the main points that the scholars have mentioned about this introduction? Now as to why the Messenger of Allah sallallahu alayhi wa sallam specifically mentioned these two things, you know, the Messenger of Allah, so some could have said, or believes in the Quran, in the Quran, and the angels and he could have said, Whoever believes, you know, in Qatar and the the prophets, right,

but the Messenger of Allah sallallahu alayhi wa sallam specifically chose Allah subhanho wa Taala. And the last day, the belief in Allah subhanho wa Taala, that is the most integral component of our faith, right? Our belief in Allah, our interaction with love, Allah is the most integral component. So this is the foundation of our faith. This is why he mentions it. As for the choosing of the last day, then this is based upon that each and every individual is basically waiting for that one day supplemental law, that we're waiting that we will be from the people of Paradise, or will we be from the inhabitants of the Hellfire and we pray Allah subhanaw taala does not make us off the ladder. So

now, that is why the Messenger of Allah says and specifically chose these two out of the six famous pillars of Eman, the six famous pillars of Eman

then the Messenger of Allah sallallahu alayhi wa sallam after he says this, if you believe in Allah subhanho wa Taala and the last day, then you need to do the following. And the first piece of advice, the Messenger of Allah sallallahu alayhi wa sallam gives is that he should speak good, or he should keep silent, speak good, or keep silent. Very, very simple advice. And the more you think about this advice Subhanallah the more powerful you see how statement This is, that there's not a single individual that is exempt from this statement. There's not a single individual that is going to be exempt from this statement.

And you'll come to see that to be then the hits Allah. So the first thing that we need to understand is that in Islam, we actually have are held accountable for the things that we say. And this is, you know, even seen during the time of the Sahaba of the Allahu anhu. That Muslim in general he is, you know, perplexed when the Messenger of Allah sallallahu alayhi wa sallam tells him that you know, the thing that will cause the people to be thrown into the Hellfire, the furthest are the things that they say by their tongues. And while the majority Lavanya uses the Messenger of Allah, are we going to be held accountable for that which we say, and the Messenger of Allah sallallahu alayhi wa sallam

he affirms in the in the positive, that yes, we will be held accountable for what we say. And Allah subhanaw taala further emphasizes this in the Quran. Marielle filmin, Colin, Elana de hiraki bonacci, that the slave of Allah, the creation of Allah does not utter a single word, a single letter, except that there are angels writing down each and every single thing that we say, and this is such a scary reality span a lot. You know, a lot of the times, we're not even conscious of the things that we say. So you're in the shower, you start singing, right? You think that no one's hearing what you're saying, what the angels are writing down everything that you're saying, You're

in the car, and you know, you start saying something else, right? And the angels are writing down what you're seeing. And this is such a scary reality that, you know, when when Allah subhanaw taala as the angels to present everything that you've said, you know, it's going to be longer than you know, at least in my time, growing up the largest collection of English books I knew was the Encyclopedia Britannica. I didn't know anything larger than that. And I still don't think I know, is there anything larger in English that we can think of? Encyclopedia Britannica, at least that's fine. That's the largest thing that I know of, like what we say is going to be more than the

Encyclopedia Britannica. And that is a scary thought. So the things that are documented on your behalf, you want to make sure that they're worthwhile hearing, we want to make sure that they're worthwhile that ally will be pleased with, right, because imagine your whole script is is read out. And then they calculate is like bollywood songs that you're singing in the shower, or like other stupid things you've been saying, you know, those sort of things is a scary reality.

Now speaking, good and remaining silent. My reflections on this are summarized in three points. Number one, is that speech is a test from Allah subhanaw taala. Without a doubt, some people are tested with lack of speech, and they have a particular test. And then you have a group of people that are tested with too much speech. And that is a particular test. And both of these tests are very, very difficult, as we'll come to see, as well, the individual that is very shy, very timid, they don't like to speak very much, then this is a test for them. Because when the time comes to speak up, when something wrong is happening, they're not going to want to speak up, because they're

not naturally not very talkative. So speaking at the time, when they need to step up to the plate, it's going to be very difficult for them, and perhaps even sinful for them, if they don't do so at that time. So that's their test. And then you have the other test, which is the test of talking too much. You know, sometimes you make a mistake by asking a brother how his day was, because he started summarizing this whole entire life for you in like, you know, in an hour, and just constant constant speaking about useless details. Now, more bla bla bla No, and this is what we understand. From his understanding that the second test is actually more dangerous than the first test, it is actually

more dangerous than the first test on what the law has acknowledged rahimullah narrates from him. He says that whoever speaks a lot will make a lot of mistakes. And whenever Miss makes a lot of mistakes, will lead to a lot of sin, and whoever commits a lot of sin, then his first destination will be the Hellfire, then his first destination will be the Hellfire and strangle. This is such an accurate statement when when you think about it, that the individual that speaks a lot is going to make a lot of mistakes. And the more mistakes you make, the more likely or prone you are to commit sin, an individual that commits sin, you will need to be purified either in this life, or in the

Hereafter, either in this life, or in the hereafter.

This concept of making mistakes, you know, there's a famous quote, I think it was by Einstein or by Mark Twain one of the two. He says that each and every individual is a genius, until they open their mouth and prove otherwise, each and every person is a genius until they open their mouth and prove otherwise. Meaning that if you're constantly opening your mouth, you're prone to prove you know how I don't want to use stupid, but how low your IQ is that the more you speak, you know, the less intelligent and individualist that a smarter individual will always remain silent. And this is you know, in the words of the Messenger of Allah sallallahu alayhi wa sallam that whoever remains silent

remains safe. As long as you remain silent, you will remain safe. Now, with that having been said what are five

The best things that you can do with your tongue and what are five of the worst things that you can do with your tongue. So I want you to take a second and just think about what do the for the worst category first? What are the five worst things that you can do with your tongue? The five worst things that you can do with your tongue. Good. Go for fantastic, not fantastic, but you know what I mean? So the worst thing that you can do with your tongue is Cofer. Right without a shadow of a doubt, to come and share it with Allah subhanho wa Taala to come and cover to deny Islam to deny, you know, belief in Allah subhanho wa Taala by consensus, this is the worst thing that you can do.

What is the second worst thing that you can do? Okay, so now, focus on the question. The second worst thing? Go ahead.

It's in the top five, but it's not number two,

cursing your parents or cuckold Wiley Dean.

Interestingly enough, that's not on the list that even the legend mentioned. But that is a very good answer. That is a very good answer. It's definitely from the major sense, and it should be up there, but it's not in his top 500 you're raising your hand. Abraham, what were you gonna say?

You want to get to say anything. You're gonna say backbiting. Go ahead, Mohammed.

innovate.

That goes into sort of a goes under the second and first category at the same time. But I'm looking for something very general. Go ahead. I was like, nope, go ahead. Our brother. Sorry.

That's gonna be in the in the three, four and five category. invite others to

the very general but it falls under this category.

Nope. Go ahead.

That goes under the first category. That's like general disbelief. Okay, the second one is tough. So I'm going to give it to you but you should be able to get three four and five very easily. The second one is to speak about the deen of Allah subhanho wa Taala without knowledge to speak about the deen of Allah subhanaw taala without knowledge, if you look inside, so two out of verse number 33. Here Allah subhanaw taala clearly mentioned some of the worst things that you can do is to speak about the deen of Allah subhanho wa Taala without knowledge number three. Now go with what you're saying what's worse than backbiting?

Even worse than that to a certain degree.

Abraham, can you give me the tissue box from the office space? Sorry.

Okay.

Close to F. But worse than that.

That's the category number one.

When you're inside a fight between people, NEMA fantastic. So number three is NEMA.

The individual that goes amongst the other individuals and tries to cause a cause animosity between them tries to cause animosity between them. The number four is backbiting. The fourth worst thing that you can do is backbiting and the Messenger of Allah sallallahu alayhi wa sallam I'm sorry, Allah Spano Tada. And so to Herat, he compares backbiting, to eating the dead flesh of your brothers. And this definitely from the major sins, that unfortunately, the people take very, very lightly. And the fifth and last thing that acknowledge that mentions is to lie. The fifth and last thing dimensions you mentioned is like, and this is based upon the Hadith of the messenger of Allaah

Salaam, where he says I warn you against lying because lying leads to wickedness and wickedness leads to the Hellfire and a person will continuously lie until he's written with Allah subhanho wa Taala as a perpetual liar. He's written with the last panel to Allah as a perpetual liar. Now let's focus on the five best things that a person can do with their tongue. So what are the five best things that a person can do with their tongue?

the vicar of Allah subhanho wa Taala Nope.

That goes under the ticker. But unless I know it, Allah clearly says, you know, this is the best of speech. Go ahead, brother in the back.

Okay, you're very very close, but I need specifics.

I need something more specific. Speaking the truth

only should be done all the time. With one Nope.

Woman Santa Colin

gay calling the people to goodness right. So in the CIA is a part of it, advising people as a part of it, calling the people to goodness right? Allah subhanho wa Taala clearly says in sort of facilities, that who is better in speech than the one that calls the people to Allah to speaking about Allah would be a part of it, you know, the CI is a part of it. A general you know, collaboration of all of these things, inviting the people back to the way of Allah subhanho wa Taala. You have a question? Okay, can I just finish this list of five and then you guys can ask them questions, inshallah. Number two is Vicar. Number two is Vicar and the best form of victory.

by consensus is the recitation of the Quran. The best form of Vicar is the recitation of the Quran. So that is the second best thing that you can do with your tongue is Vicar in general. The third best thing that you can do with your tongue, what would it be? What is something else that you can think of? This is where it's gonna get tough Ibrahim Go ahead. Do Ah, fantastic. That is number three, to make it to heart to Allah subhanho wa Taala. The Messenger of Allah sallallahu alayhi wa sallam he says a doula who anybody that is, you know, the essence of worship with love itself. Fantastic. Number four.

What is number four going to be?

That we'll go on to number one that falls under number one.

Something that we should be doing on a daily basis. Sorry, salon,

know something more specific than sulla. Dow that was the number one Go ahead. Sorry.

vehicle that falls under the ticker.

Fantastic, making a stiffer that is number four making it this far. That is number four. And number five is a difficult one. So I'm just going to share it. But inspiring happiness into people saying good things to people complimenting them. So it inspires happiness into people. And this is something that these both of these were taken from, and half of them knowledgeable in jameelah alone. Well, I can now go ahead you can ask your questions. I might pose your question, though.

Yes, as part of number one, anything else on this on this list? No fantastic. Now the Hadith of the Messenger of Allah. So some continuous you should speak good or remain silent, speak good, or remain silent. So this concept of remaining silent, there needs to be a balance in this clearly a person is not required to remain silent all the time. But there should be a process behind him a person speaking. So when a person gets into this habit of this process, within his honor, he will be safe. And a simple process is before I speak, is this going to be pleasing to Allah subhanaw taala or not? If this is something that is going to be pleasing to Allah subhanaw taala? Then Yes, go ahead and

speak as much as you like, but it is not going to be pleasing to Allah subhanaw taala or you're not sure if it's going to be pleasing to Allah subhanho wa Taala, then the best thing to do at that time, is to remain silent is to remain silent.

Now, in terms of

prolonged silence, can this be considered an act of a bother, right? So can a person say that you know what, one of the things I'm going to do to get closer to Allah subhanaw taala is, for the next three days, I'm not going to speak. And the answer to that is no, this is something that possibly was legislated in previous legislations. But in the legislation of Muhammad sallallahu alayhi wasallam, this is something that is not allowed, but rather a balance is required. So a person cannot say that you know what, I'm not going to speak for the next three days, and this is an activity better for Allah subhanho wa Taala. No, this is not something that would not be accepted.

And this is something that is unfortunate, that you see amongst certain groups, that they take these oaths upon themselves, that you know, for the next 40 days, I'm not going to speak whatsoever. And literally, they will go into the forest, and they're just going to, you know, wait there until some sort of inspiration comes in these exploiting days. And they'll just remain silent. And in the contemplative state. While it sounds nice and fine and dandy. This is not the religion that Allah's Messenger sallallahu wasallam came with, we're meant to interact with one another, we're meant to live with one another. And we're meant to, you know, speak good, or remain spy silent, speak good,

or remain silent. Then the second part of the head is the Messenger of Allah sallallahu alayhi wa sallam, he goes on to say that he should be courteous and generous to his neighbor, he should be courteous and generous to his neighbor. Now, this concept of being courteous and generous to their neighbor, you'll notice in our times is something that is completely lost. I know for a fact that the vast majority of us have no interaction with our neighbors, you know, we will live next to them, but we won't know much about them, even knowing their name sometimes will be, you know, a big accomplishment. And this is obviously something that changes over time. But just because a culture

changes, it doesn't mean that our Islamic responsibilities change. So as Muslims, we have a responsibility to reach out to our neighbors. And this is something that's panela even when I think about regularly, the best form of Dawa when people think about, you know, what is the best form of Dawa that I can do? There is nothing better than being a good neighbor. Right? When your neighbors see you come in and out day and night. They see you constantly side smiling, they see constantly being courteous with them. This is the best form of Dawa, that you can do. And you'll notice that if you ever need, you know, a good testimony on your behalf, your neighbor will be your best friend or

your worst enemy. Like you ever get accused of terrorism. And you're the you know that the quiet guy never was like yeah, we always found him to be this quiet, suspicious guy.

And that's just the reality of our lives that we don't interact with our neighbors. So you know, when the time comes, so what do you know about your neighbor? And the guy's like, you know, I didn't know much about him at all. So this is like an extra incentive be extra nice. So that if you know, something ever worked to happen, they say, so how is your neighbor, your neighbors, like, this guy was awesome. He was fantastic, you know, used to cut my grass used to break me pie, you know, do a whole bunch of things for me, look after my kids, you know, all these sort of things. And you know, that's a positive testimony for you. That is a positive testimony for you. And this is something

that our predecessors said that if you want to look at the the righteousness of an individual, then ask three people then ask three people, ask the person spouse, ask the person's neighbor, and ask the person's close companions, that when you ask these three people about an individual, you know, they'll all say similar things. Either this person was amazing, or either this person was a terrible and wicked individual that you should stay away from. So it's very important that we reach out to our neighbors. Now want to take a look at some of the narrations that talk about being generous to our neighbors. The first thing, the Hadith of the Messenger of Allah sallallahu alayhi wa sallam,

where he says gibreel continues to advise me in fulfilling the rights of the neighbor, until I thought that the neighbors would inherit from me until I thought that the neighbors would inherit from me and Spanner This is something new deep to think about. When you think about people who are going to inherit from you. It's your family, and the messenger bots are seldom said, I felt that jabril kept on advising me about being good to my neighbor, till I thought they were going to inherit from me, the number two the Messenger of Allah sallallahu alayhi wa sallam, and this is, you know, a funny thing that happened in our Hadith class. in Medina, the Hadith of the Messenger of

Allah Azza wa sallam it says, men can you know, believe that he will do Mila here for you? The Jarrah who. So this was in I think, Santa the first or second year I can't remember what year it was. But the person who's reading the Hadith, he's he says, When can you know Bella, he will The Omen are here, finally, your visa. And this is only funny in Arabic, but it shows you the significance of saying fun. And Fila you know, file means and let him do it. And for that means don't do it. So it says your believes in Allah and the Last Day and the Hadith should be, you know, should not harm his neighbor. But the way the brother read it, he says, Well believes in Allah and

the Last Day, he should harm his neighbor. So it shows you the you know, the significance of here. But here the Messenger of Allah SSM clearly says that, again, you know, part of our human being complete is that we should not be harming our neighbors. And this brings us into our discussion of water levels of righteousness towards our neighbors, the lowest level of righteousness is that you should not harm your neighbor, right, this is the absolute minimum that you can do. If you can do good towards them, then at the very least do not harm them, then at the very least, do not harm them, then the higher level is to be good to them is to actually be good to them to go out of your

way and

you know, to show righteousness and kindness to them. So these are just some of the narrations of the Messenger of Allah Salaam pertaining to that. Likewise, you see in a beautiful verse in the Quran in Surah Nisa, verse number 36, where Allah subhanho wa Taala he says, worship Allah enjoined nun way in worship with him, do good to your parents, kinfolks orphans and the poor, who beg the neighbor who is near of kin, the neighbor who is a non relative, and the companion by your sight, and the wayfarer that you meet, and what your right hand possesses. Verily Allah subhanho wa Taala does not like such you're proud and boastful. So if you move backwards from this verse in the Quran,

surah number a certainly savage number 36, you must Allah subhanho wa Taala saying in this verse, that people who do not show righteousness towards people, they are proud and arrogant, meaning that a sign of pride and arrogance is that you're not concerned with anyone except for yourself. But what's interesting about this verse in particular, is that Allah subhanho wa Taala mentions three types of neighbors, three types of neighbors, the neighbor, who is also a relative of yours, and the number two, a neighbor who is not a relative of yours, but they just live close by you. They are, you know, a fellow Muslim. And then the third type of neighbor is the person who's just a close

companion of yours. Then he also takes the rights of neighbors, even knowledge about him Allah, He divides neighbors into three types of people. And he says the neighbor that has the highest amount of accountability with you is the one that is a Muslim, that he is a neighbor, and he is your relative, this is the highest level of accountability, because you have three types of Rites to fulfill for this individual. Then the second type is the one who is your neighbor and is Muslim, then they have two rights over you. And that is the rights of Islam and the rights of being a neighbor and then the third

is the one who is a non Muslim, but is your neighbor who is a non Muslim and is your neighbor, then they still have the rights of being a neighbor, which is, you know, being kind to them being patient upon their harms. And, you know, making sure you're not harming them, and so on, and so forth. So this is something that, you know, I think, as a community, we should have like a Muslim day, where all the Muslims, just go show kindness to the neighbors, and you release like a, like a press release, saying that, you know, Psalms are celebrating their neighbors today. And everyone's gonna go and do something nice for their neighbors, whether it's baking them something to eat, whether

it's, you know, if they're old, an age, helping them go to their groceries, looking after their kids, you know, whatever it may be. But this is something that needs to be revived. You know, this is a part of our faith, that we show kindness to our neighbors. The last point on the neighbors, is how do you define who a neighbor is? How do you define who a neighbor is, and you'll find many, many opinions on this matter, you'll find many, many opinions on this matter. So opinion, number one is the opinion of the members of the UN and ozai. They said it is 40 houses each direction. So 40 houses in front of you 40 houses to your right 40 houses to your left 40 houses behind you,

potentially how many families is that?

160 families, that is a lot of accountability. The good thing, opinion number one, it has no basis for it whatsoever. So while it was the opinion of some scholars, there's no basis to this opening number two, it is only the houses that are joining on the sides. So the person who's joined you on your right person has joined to you on your left, these are considered your neighbors. This was the opinion of Imam Abu hanifa. And his student.

Opinion number three is that they are your joint neighbors, as well as the neighbor in front of you. And behind you. This is the opinion of Abu Yusuf and Mohammed from the Hanafi method. And also some of the opinions of the Maliki's are printing number four, and perhaps this is even more strict, which is anyone who lives in a district or in the city, and you want to live in the district or the city, the district might be you know, handleable. But that's still a huge amount. But imagine everyone in the city is considered your neighbor, everyone in the city is considered your neighbor. So these are the four predominant opinions that are mentioned, there was a master's thesis that was

done in a Miami University, where a person analyzed you know, the rights of the neighbors in order to his whole dissertation on this, his conclusion was that none of these opinions actually have proof for them. So he said that the way Islam meant to define neighbors, is according to the author of the people, according to the customs of the people. So according to whatever the custom is in your land, whatever they would call neighbor, then they would be considered your neighbor. So generally speaking, it will be the people that you have regular interaction with inside of your neighborhood. Now, just because you're not a social person, and you don't have any interaction, it

doesn't mean that you know, you don't have to fulfill the rights of the neighbors. In fact, you do have to fulfill the rest of the order and neighbors, right. So whether your social or not, has nothing to do with it. But you know, look at your close proximity in your neighborhood, the lives of the people that you have to fulfill the rights of

then the last portion of this hadith is that he should show righteousness to his guests for Luke Lim bifulco. Now, one thing that's important to understand over here is that while this hadith generally just says life and death can be understood as guests, then the specific quantitation of this hadith is referring to

the guest that travels and comes to visit you. So the guest that travels out of the city to come and visit you. They have special rights over you may have special rights over you and I want to share the Hadith from Sohail Bukhari with you with the Messenger of Allah sallallahu alayhi wa sallam says when Canon umino Billa he will be here for localism blame for who he is, to who your mind will the effort to sell assets to a young family by dyadic Bahasa Taka while a Luna whom I yes we are in the who had Raja who. So the Messenger of Allah sallallahu alayhi wa sallam says, Whoever believes in Allah and the Last Day should be generous to his guest His job is a special gift is for one day and

night. He used to be entertained for three days. And whatever is beyond that is an act of charity. It is not lawful for a guest to stay with his hose to the point that he makes things difficult for him. And this is reported by Al Bukhari. This is reported by Al Bukhari. So the first thing we want to look at in this hadith is, is this, you know, hosting and generosity towards our guests, something that is obligatory or something that is voluntary. Let's hear the opinions, hosting our guests being nice to them, letting them stay with us. Is this something obligatory? Or is it something voluntary? Go ahead. Okay, why

Fantastic. So that's the main thing is the AMA that there's a commandments being given here. What is your argument?

Sorry, don't let him

okay. But that can be like voluntary hosting as well.

So the sin is upon the guest not upon the host. Right. So the say the scenario is on the on the guest.

So the majority of scholars actually said the opposite. They said this is something voluntary. And you'll notice that this is a general approach that scholars took that they wanted to make things easy for the people when they could, right. So they said that, generally speaking, any act that unless there's like a clear punishment mentioned for it, we'll just consider it voluntary. So something like you know, praying to his machine, when you enter into the machine, there's a clear commandment, the Messenger of law says and clearly tell told the man that, you know, don't sit until you have prayed, right. But the majority of scholars didn't consider this obligatory, they said,

there's something this is highly recommended. And this is just so that things would not be made hard for the oma. So this is a general approach. But then you have certain scholars that are like you know what, we don't care if things are hard or easy for the oma. We're just going to speak the truth. And remember, kokanee Rahim Allah, he destroys the argument of why hosting your guest is just something voluntary. He said, this is something obligatory, and let's look at some of his arguments. And you'll see why be the Knights Allah. Number one is that for lucrative buy for who this is a commandment, and as a general principle in Islam, anytime you have a commandment, a commandment

necessitates obligation until proven otherwise. So now we have it is an obligation, we need to prove that it's not an obligation by bringing secondary proofs. Number two, in the Hadith in Sahih, Al Bukhari the Messenger of Allah sallallahu alayhi wa sallam, he says, that family rather than nikka sadhaka that that which is after that as a sidecar meaning that the first part is not a sidecar. Right? Meaning it's not a voluntary charity that you're doing. And therefore, the first part was something which was obligatory, the first part was something which was obligatory, and those are like his two main points, but he like completely annihilates the other, you know, opposing party on

this. So it seems that hosting one's guest is something which is obligatory.

And just so you understand the proper context. You know, brother Abdullah comes from out of town, he meets a judge and the machine surgeon looks like a nice guy. And he says, you know, what's the judge? I want my right as an A as a traveling guest upon you. So if you take the opinion that is obligatory such as cannot say no, at this time, he has to say, you know what, come to my house, and I will treat you like a king for the first day, treat him with the best of the best of desserts, you know, pretty much anything that this guy wants, then for the next two days, he'll treat him the same way suggest treats himself. And then after that, you know, it's up does the judge does he want this

guy to stay? Does he want this guy to leave? Now, the important thing to understand over here is that scores always related this decoder, meaning that if an individual comes and look, you don't have you barely have enough food for yourself and your family, then you are allowed to excuse yourself, right? It doesn't mean that you sacrifice your family's food. And you give it to the this individual right? And you just be straight up No, sorry, I can't host you, but also shows us you know, an important sooner that's forgotten that if a traveler comes into the town and he says I want to stay with you, then from the hospitality of Islam is that we host this individual in our houses.

So the messenger wants to send them in this and the Hadith al Bukhari, he mentioned the term Jesus special, you know, honor that he's given. And he said that he should treat his guests with the best that he's capable of. So the best food that the person knows of the best bedding a person knows of the best clothing a person knows of this, what he should give him for the first day. And then the subsequent days, number two, and number three, whatever he chooses for himself in terms of food, bedding and clothing, then this is what he should give to his guests as well. And then after that, he is allowed to ask his guests to leave he is allowed to ask his guests to leave.

Now,

General points related to the Hadeeth

I guess this is summarize what we took in the Hadith. Number one is that belief in Allah subhanaw taala and the last day, are meant to inspire us with good deeds, right? That is what they are therefore, that longing to meet Allah subhanaw taala inspires us to do good deeds because you want to listen and to be pleased with us. The Day of Judgment inspires us to do good deeds.

Because we want to we don't want to show up on the Day of Judgment, and our bad deeds outweigh our good deeds, right? Number two is that Islam teaches us to be social human beings. But with guidelines, Islam teaches us to be social, but with guidelines. Number three, a person is meant to speak, as long as it is good for them. And this is like a conscious decision that a person should make and create a process in their mind that hey, if I'm going to speak now, is this something that will be for me? Or will it be held against me on the Day of Judgment, and there's actually a very nice Hadith where the Messenger of Allah sallallahu alayhi wa sallam, he said, Let the kingdom be

calaman Tata, there are men who hadn't, that the messenger wants to sell him, he said, Do not speak with a speech that you have to apologize or excuse yourself for tomorrow. So this is something that we should consciously be thinking of that before we speak, are we hurting someone's feelings? Am I sinful for this statement, you know, so on and so forth. And that is the case, then we should refrain from it. Number two, is that the rights of the neighbors are huge. And these are rights that we will be questioned about. And they are something that we have to fulfill. And the reality of our situation is that a lot of the times our neighbors may be punks in either one of my neighbors is a

clear, clear punk. But this does not mean that we have the right to ignore them. This does not mean we have the rights to abuse them in any way. But we need to fulfill their rights to the best of our ability and be nice to them. And this is the best form of Dawa, and trust me, it will work in your favor, either in this dunya or in the accurate guaranteed. And then the third thing is the rights of the guest as Muslims were meant to be very, very hospitable towards our guests. And I'll share one of those a poem that we were taught in the Arabic Institute. It was about a Bedouin man who was in that situation where a guest came from out of town, and he wants to stay with this individual. Now,

this individual, he didn't have anything, he didn't have anything he's poor, you know, he didn't own anything. So he has a conversation with his son. And this is not a real thing that happened, at least I hope not. But it's just to show the lover a level of hospitality, that how far the Arabs of old would go in hosting their guests, and the center swans, you know, my father, this is what is required for us to be, you know, honorable towards our towards our guests than let it be. And you know, we don't really know what happens after that. But it just

just the point of showing that you know, how far you know, a person is willing to go to host his guests. This is a part of our own honor, right? The way we host people it reflects, it's on our own reputation. So our guests even have rights upon us. And we should do our utmost best to host people to the best of our ability. So when someone comes to your house, you know, don't just ask them, Hey, can I get you some water, go the extra mile, you know, whatever you have juice, tea, coffee, or whatever you like to drink, you know, provide that for them, provide them with food, make them make sure they're comfortable, make sure they feel at home while they're with you. Right? This is what is

required from Islam in that situation. And we will conclude with that to Allahu taala. Adam was still a lot more cinematic and in Vienna, Muhammad wa ala alihi wa sahbihi wa sallam, and next week we will continue with Hadith number 16 on Wednesday at 8:30pm and that Hadith is the Hadith of the Messenger of Allah wa Salaam, where a man came seeking advice and he said do not become angry. Do not become angry. Do not become angry.