40 Hadith of Imam Nawawi – Episode 20
Channel: Navaid Aziz
File Size: 28.17MB
Bismillah R Rahman r Rahim al hamdu lillahi Nakamoto who wants to know who and istockphoto when I was a bit let him and surely unforeseen a woman sejahtera Molina de la la la la la la la la la la la la la la sharika what shadow no Mohammed Abu Rasulullah sallallahu alayhi wa ala alihi wa sahbihi wa seldom at the Sleeman kathira and my blood, my dear brothers and sisters salaam aleikum wa rahmatullah wa barakato.
So we've officially reached Hadith number 17. From a moment no is 42 Hadith and I thought since we took the Ramadan off, we just do a quick recap of the 10 Hadith that we took it since our last recap. So we did our last recap it had this number five and today we'll just be recapping from Hadith number six to 16 billion Tada. So Hadith number six was the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, where he said this religion is sincere advice. And we said to whom he said, it is to Allah to his book, His Messenger, and to the leaders of the Muslims, and their common folk.
This Hadith was summarized as to be one of the fundamental a hadith of this religion. And as you can see, while the wording is very general, there are many specific lessons that one can derive from it. So here the Messenger of Allah sallallahu alayhi, wa sallam, he's using an Arabic formula or equation, I guess you could say, where the Messenger of Allah sallallahu alayhi wa sallam will often compare two things, just to show the importance and severity of something. So when the Messenger of Allah sallallahu alayhi wa sallam he says, and had you refer that the most important part of Hij is out of or unnatural Toba, or feeling regret and remorse is Toba wouldn't have itself here the
Messenger of Allah sallallahu alayhi wa sallam is saying, do not see that this religion is sincere advice. And when you look at this hadith in its totality, you realize that it's not just advice. It's about fulfilling the relationship to these five categories. Okay, it's about fulfilling the relationship to these five categories.
At the height of them is the relationship with Allah subhanho wa Taala, and His Messenger sallallahu alayhi wa sallam, and then to the book of Allah subhanho wa Taala and then to the leaders of the Muslims and then to the common folk. So how does one fulfill the relationship between Allah subhanaw taala and the slave, this is built upon one simple principle and that is the recognition that we are meant to worship Allah subhanho wa Taala. So that is how that relationship is fulfilled, by making sure that the rights of Allah subhanho wa Taala are fulfilled, the right of the Messenger of Allah sallallahu alayhi wa sallam is to take him as an example. And to follow his way, the right of the
book of Allah subhanho wa Taala is to make sure that when one needs guidance, then one refers back to the book of Allah subhanho wa Taala. To the leaders of the Muslims, this is to help them in in what is good, and to advise them when we see something which is bad. And then to the common folk. This is the general concept of enjoining. Good and forbidding evil, that we see the common folk doing something good, we join them they're in and if we see them doing something bad, then we stopped them from it. So this is a brief summary of Hadith. Number six, Hadith number seven was actually a hadith that we we didn't cover. And I did that intentionally, because there are a couple
of Hadith in the moment no is 40 Hadith that I thought were very sensitive, and due to timing, you know, it might not be appropriate to cover it at this time. But the point is to cover those headings eventually at the end, so I've saved those headings for the end. And for those of you that you don't know what heading number seven is, I leave number seven was the Hadith of the Prophet sallallahu alayhi wa sallam where he said, I've been ordered to fight to the people, until they testify that there's no one worthy of worship other than Allah subhanho wa Taala. So obviously, this hadith needs context and it needs explanation. But due to the sensitive timing of it, we've left it till the end,
and that is when we will cover it had this number eight was the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, what I have forbidden for you avoid and what I've ordered you to do, do as much of it as you can prevail, it was only the excessive questioning and excessive disagreeing with their profits that destroyed the nations before you. So here the Messenger of Allah sallallahu alayhi wa sallam is teaching us how to understand the words of Allah subhanho wa Taala and the Messenger of Allah sallallahu alayhi wa sallam, when Allah Subhan Allah to Allah and His Messenger, sallallahu alayhi wa sallam prohibit something, they forbid something, then you have to stay away
from it. There's very, very few instances where you're actually allowed to embark upon those things that Allah subhanho wa Taala has forbidden, whereas when it comes to the commandments of Allah subhanho wa Taala then they have to be fulfilled to the best of one's ability to the best of one's ability. So let's break these down. Let
Let's look at the prohibitions of Allah subhanho wa Taala. And when they might be allowed, when they might be allowed. So for example, something like eating something, which is impermissible, okay. And in individuals in a situation of life and death, he's stuck somewhere, he doesn't see anything to eat, and he knows that he's going to die, then he is allowed to eat from that impermissible substance or drink from that impermissible substance, as much as would give him life to continue to survive, right? So you have to stay away from that thing altogether. However, the situation of necessity, then you're allowed to do so. Likewise, when it comes to the commands of Allah subhanho
wa Taala, Allah subhanho wa Taala. He commands us to pray, right? So this commandment of prayer, it needs to be fulfilled to the best of our ability. And when we're traveling, Allah has given us a concession, when an individual has a time of difficulty, he's been sick, he has a you know, surgery, then there is a concession there that he's allowed, combining his prayer as well. So those are the concessions that Allah Subhana Allah gives. So the general commandment over here is that when Allah and His Messenger sallallahu alayhi, wa sallam prohibit something, you have to stay away from it. Very, very few exceptions to that rule. Whereas when it comes to the commands of Allah subhanho wa
Taala, when Allah and His Messenger command you to do something, then this is based upon one's capability, and based upon one's capability, once you try to do as much as they possibly can. Then the Messenger of Allah sallallahu alayhi wa sallam goes on to explain, what was it that destroyed the people of the past? And he mentioned two things over here. There are excessive questioning, and their excessive disagreeing. So how would excessive questioning destroy people who can tell me?
How would excessive questioning destroy people?
Fantastic. So there's two elements to this element number one during the time of the Sahaba. So let's messenger sallallahu alayhi wa sallam, he would explain something, trying to keep something very, very simple. But then someone would come and ask a question and complicate things for the people. Right? So revelation would come down, and then Allah subhanaw taala would maybe make it mandatory and make it obligatory, right? So the Messenger of Allah sallallahu alayhi wa sallam, he's teaching his companions over here, that look, when I tell you something, try to understand from it to the best of your ability, don't ask for the questions. Don't complicate it further, because I
feel for you that revelation will come down, and then it's going to become mandatory for you. Right? So in those situations, he's teaching the companions not to ask questions. And that is why generally, when you look at the questions that are asked to the Messenger of Allah sallallahu alayhi wa sallam, very few of them are asked by his close companions, but rather you have, you know, a Bedouin man came to the Messenger of Allah Azza wa sallam, and asked this question, why was that the case? Because it was the Bedouins that lived on the outskirts, they didn't have regular time to study with the Messenger of Allah sallallahu alayhi wa sallam, and that is why they would come and
ask their questions. Whereas the close companions that lived inside of Medina, very rarely would they ask questions, because they're constantly being talked about the Messenger of Allah sallallahu alayhi wa sallam, and they knew that if something wasn't clear, if they did something wrong, then the Messenger of Allah sallallahu alayhi wa sallam would come to correct them. Then the second element to this is that questioning, as the brother mentioned, it leads to further complications, right? And there are certain, you know, guidelines to asking questions. A lot of times when people ask questions, they're foolish and useless questions, right? Absolutely foolish and useless
questions, things that aren't relevant to them. And Allah's Messenger sallallahu alayhi wa sallam wanted to stop this from happening, that you should only ask questions which are relevant and important to you. So someone asks you, you know, what if Muslims go to the moon one day, and it's time for Salah, what do we do in that situation? Right? And that situation, let's get to the moon first, and we'll figure it out. Right? There's going to be much, much greater issues that need to be resolved at that time, rather than you know, figuring out what to do. How are you going to make we're doing your astronauts suit? You know, how are you going to make your moon even before that? So
all these issues in let's take it step by step. So when you're asking a question, you want to look at three things with Allahu taala. Number one, what is my intention behind asking this question? What is my intention behind asking this question? Is my intention to show off is my intention to just cause pfitzner? You know, what is my intention? And the intention should be obviously for the sake of gaining knowledge, to clarify misconceptions or to clarify doubts or to increase one's self and knowledge for the sake of Allah subhanho wa Taala. Number two, is that can I actually implement that to general boats to ask Am I can actually implement what I'm about to ask. So a lot of the
times, you know, will ask questions that we can't even implement, right? So they're not relevant to our situation not relevant to our times. So then you want to refrain from it. If it is relevant, then go ahead and ask and then number three, is is this
Something which is beneficial, you know, am I actually going to benefit from asking this question? Or is it just going to cause further problems? Or is it just going to cause further problems? Now, if I was to give a subset to this, one has to follow the methodology of our predecessors, when it comes to, you know, what are we allowed to question and what are we not allowed to question? So you'll never see from the Sahaba de la vinhomes, asking the Messenger of Allah sallallahu alayhi wa sallam, you know, why did Allah subhanho wa Taala legislate this? Why did Allah subhanaw taala not legislate this? Right? So the question of why Allah, Allah did something, that sort of question and
shouldn't be asked, right? Because it's not our position to ask Allah subhanaw taala he tells us in the Quran, that we are the ones that are going to be asked, and we are the ones that will have to answer to Allah subhanho wa Taala. Whereas Allah subhanaw taala is not going to be questioned because Allah is the higher authority. So to ask wireless manually did something that's not an appropriate question. But one can ask, you know, what are some of the wisdoms we can derive from this legislation? Right, so that's something that you are allowed to ask. Number two, you don't question the decree of Allah subhanho wa Taala. So when Allah subhanho wa Taala decrees something,
you know, that's how it is, you accept it for what it is, and then you try to get closer to Allah subhanho wa Taala through that decree, and then number three, the Messenger of Allah sallallahu alayhi wa sallam, he talks about something specific, and that is questioning related to particular aspects of Akita. And there's three particular things that I'd mentioned over here. Number one, is questioning where everything comes from, to the extent that one starts to question Where did Allah subhanho wa Taala come from? Right? So that specific line of questioning is impermissible. Number two, is questioning, you know, what if so, and so had happened. So thinking about other scenarios,
with the decree of Allah subhanho wa Taala, the Messenger of Allah sallallahu alayhi wa sallam, he said, that asking, you know, what, if the only low, you have to hammer the sheet on that it opens the door for the accident of she thought, she thought starts to whisper in your head, that you know, things could have gone in other way. just deal with reality the way it is, and don't question what it would be another way. And then number three, this is particularly related to, you know, those things that one is not meant to truly understand. Right? So understanding the concept of the human spirit, right? The people of the past, they ask the Messenger of Allah sallallahu Sallam about this.
And unless I know that he revealed a very clear and clear verse about it, he says, As for the roof, well not to mention any Laconia that you don't have a lot of knowledge about it. So stay away from asking about these questions. Right. So those particular aspects of Akita, we want to refrain from, then the second element, he mentioned it, this is disagreeing with the profits and disagreeing with the people of knowledge. So now over here, the issue isn't disagreeing within the one of itself, right one is allowed to disagree with another individual, he is allowed to disagree with a scholar, but with conditions to it, right. And those conditions are that if you're going to disagree, make
sure you have a proof, it can just be Hey, you know, I don't agree with your opinion. Why? Because I feel like it, right, that sort of logic. It doesn't work in Islam, but rather, if you're going to disagree, provide a reasoning for it, provide a reasoning for it. And I want to provide you with, you know, a general guideline of discussion in Islam, the Messenger of Allah sallallahu alayhi wa sallam, he teaches us a very basic guideline, and that is three steps. Number one, if you're going to make a claim, then you have to substantiate that claim with a proof. So if you're going to say such and such as Helen, such and such as head on, then you have to bring a proof for that claim.
Number two, if you're going to bring a proof, you have to prove its authenticity, you have to prove its authenticity, we don't have room for discussion will prove that you're bringing are not authentic, right. So you have to prove that is actually an authentic proof. So obviously, verses from the Quran, they're definitely authentic. With the Hadith, you have to prove its authenticity, even with statements of the Sahaba, you actually have to prove that this is a Hobbes opinion in this particular situation is valid for a as a proof at this given time. And then number three, is that after you made a claim and brought to the proof, after you prove the authenticity, then you have to
prove the relevancy of this proof, then you have to prove the relevancy of this proof to the discussion that you're having, then you're bringing the relevancy of the proof to the discussion that you're having. So there's a hadith that's talking about, you know, having good luck, and then all of a sudden you're talking about, you know, as a cat, then you will see that this is a bit far fetched. I will give you a very clear example of this. So the Messenger of Allah sallallahu alayhi wa sallam was talking about the laws of inheritance, right? And he's teaching us a habit that when one leaves a will, he's allowed to leave one third of his will to someone who's not going to inherit
from him. So it's not your brother, not your mother, not your father, but someone like a second
or third cousin, or like a charity organization, you're allowed, leaving one third of your wealth to them before you pass away in your will. And he says, a solo portfolio to kaseya, that, you know, the one third, and even a third, that's, you know, a lot of money. So it's kind of discouraging doing something like that. But it's permissible to do so, when you look at the issue of Islamic Finance, and they're talking about, you know, debt to asset ratios, and they're talking about, you know, what is the the amount that is allowed, so that you can invest in the company, they use the Hadith of the Messenger of Allah sallallahu wasallam, a photo to a photo copier that you're allowed up to, you
know, one third ditch to asset ratio in this situation. Now, this sort of is the land is far fetched. Another example, when we're doing the 30th training workshop, one of the opinions for Salatu Juma that we mentioned, is that the scholars mentioned, you need to have 300 people for selected Juma to be valid, right. And we said that this is very, very far fetched Why? Because those 300 people, they derived it from the Battle of butter, they were throwing the people in the Battle of butter. So now we need 300 people who Jamaat to be valid, that's in a state law that is very, very far fetched. So you have to make sure that your delete is relevant. So now, that's from the
logical aspect from it. Now in terms of other than luck, again, very important to be sincere when the person is disagreeing. A lot of times when people have discussions, they have debates, it's not about, you know, finding the correct answer and reaching the truth. But it's about proving that I'm smarter than you, I have the ability to put you down, I have the ability to make you look stupid. And that should never be the case, the Messenger of Allah sallallahu alayhi wa sallam prohibited us from that. So it's very important to be sincere, that their goal should always be to reach the truth. Number two, the importance of good Adam and good of luck, you know, making sure that you're
not going to lose your temper, making sure that you're not using, you know, obscene words or bad words, making sure that you're always remaining calm and tame. And this is what you see from the scholars of the past, that they would have these really, really intense debates. But they always retained that o'clock. And just because they differed in opinions of filk, didn't allow, you know them to destroy the bonds of brotherhood, because the bonds of brotherhood are always going to be more important than our difference of opinions. And so these differences in opinion, are meant to bring us together through good discussion. And they're not meant to destroy the community and divide
us further apart. So that's something very important to understand. So when disagreeing is mentioned, it's not disagreeing in a holistic sense, but rather, you are allowed to disagree, but make sure you know who you're disagreeing with. When it comes to the Messenger of Allah and Allah subhanho wa Taala. There's no room for disagreement, they are the ultimate authority, we do not question them, we do you know, unconditionally, accept what they have to say. But when it comes to the people of knowledge, when it comes to people in the community, then you're allowed to disagree with them, but with certain adults, and certain o'clock. Any questions so far? On Hadith number six,
or Hadith number eight, I know I'm going really, really fast. But I just want to cover everything. So we will take a small break, if anything isn't clear, then we can clear stuff up. Go ahead.
So the general rule is that if something is said in public, then it should be corrected in public. If something is said in private, then it should be corrected in private. So if you know for sure that what this person is saying is absolutely incorrect, then you should you tell them look, this is not correct at all. And either you provide the proof at that given point saying, look, this is why it's not correct. Or tell them look, I'll show you the proof after a while it's not correct, but you should correct them right away.
It makes them look bad, you know, history and experience teaches us the one that becomes argumentative in the eyes of the people who lose the battle, right? So when people start to argue it, they naturally look bad. So make your point in a very nice, calm and gentle way. And if they become argumentative, you just convey the message you're not there to argue or to debate.
Any other questions? Go ahead.
Fantastic. So when it comes to matters of God, understanding the reality of Allah subhanho wa Taala you know, particular things that we weren't given a lot of knowledge of, we're allowed to seek knowledge to the degree that Allah subhanho wa Taala taught us right. So our understanding of those subject matters needs to come from what Allah subhanaw taala says about the subject matters, to get philosophical and to go there.
Group books of philosophy to try to understand the subject matters, that is when it becomes hard to do so. Right? Because those are, first of all, it's the it's the heart of a human being and the HDI that we human beings want to be very limited. Number two, their sources of understanding are completely different from the sources of Islam. And the number three, their goals are, you know, very different as well. The Greek philosophers didn't believe in heaven in hell, you know, our ultimate goal is to avoid hell and to get into gender. So that is why those guidelines are generally there. So seek those subject matters. As far as I know, Todd and His Messenger have taught them
that's the general rule inshallah. Go ahead.
What should you do?
Very good question. And this goes back to a methodology and learning. And I believe it's very important that everyone has a methodology in terms of how they're going to learn their Deen. Okay. So traditionally, what is proposed was that when our kids grew up in Muslim countries, they're going to be going to a madrasah. And that mothers are taught a particular method, whether the Hanafi, Maliki, Shafi or humbly method, and that is how, you know, our kids are brought up on a particular method, living in the West is a completely different story. However, a similar guideline needs to be established as well. And that is that you should have one reference point for your knowledge, your
local Imam in your community, your local chef in the community, he should be a reference point to who you go back to when there's some sort of disagreement. And what he says you should accept. Now the three guidelines that you should look for, and that person, number one, that person has to be known for knowledge. Number two, they have to be known for acting upon their knowledge. And number three, they should be known for their good luck. So these three things, if you find them in your local Imam in your local shift, take him as your teacher. And when you have a problem, let him make that decision for you. He's learned, he's the one that will be accountable in the way in front of
Allah subhanho wa Taala, not to the average layman. So that is the methodology for learning that should be established. One of the biggest problems that we face is that when people don't have this methodology, they're like, Okay, let me number one, let me go online. I'll see what what it says online. So you Google your question online, you have like 13 different answers, you'll have like a shear answer a qadiani, answer, a Sunni answer, then from the Sunni answers, you have the each method giving an answer, and you're like, Okay, 13 different opinions. What do I do here? Let me just take the easiest one, Islam does not work like that. And that is how we actually end up
destroying our faith all together. So in that situation, where there is a disagreement, you need to make sure you have a reference point in terms of who you're going back to in terms of who you're going back to. Now, what you practice versus what else is valid are two different things. You should be practicing what you feel is the closest to the truth. So when your teacher tells you look, this is why we implement this. This is why we're doing this, and this is what the proof for it is. That's what you should implement. And at the same time, realize that as long as someone else has approved for their opinion, we should be understanding and accepting of that opinion. Even though we may not
implement it ourselves. We should implement that which our teacher is teaching us at that given time. That is my humble opinion. Allahu taala. Okay, let's go on to Hadith number nine. The Messenger of Allah sallallahu alayhi wa sallam said, Allah the Almighty is good and accepts only that which is good. And Verily Allah has commanded the believers to do that which commanded the messengers. So the Almighty has said, all you messengers, eat of the birds and perform righteous deeds. And Allah the Almighty has said, or you who believe, eat from the lawful things we have provided for you. Then he sallallahu alayhi wa sallam mentioned the case of a man who has journeyed
for and is disheveled and dusty, and who spreads his hands out to the sky saying, oh, Lord, oh, Lord, while his food is hot on his drink is hot on his clothing is hot on and he has been nourished from hot on. So how then will his supplication be answered? So in this Hadith, the Messenger of Allah sallallahu alayhi wa sallam is talking about eating from the halaal and pure things, and eating from the highlighted pure things we mentioned is of two types. Number one is that the money that is used to buy that food needs to be held on. So you need to make sure that the money that you're using that money that is coming into your house, that you're using wood to buy things with
that needs to be handled, because that is going to be the first element of Baraka. The number two, is that the second thing you need to look at is the food itself. Does it meet the criterion of being not only halal, but it also has to be good and nourishing for the body? Because sometimes something may be hidden, but it's not necessarily good and nourishing for the body. Right? So we've said we talked about things I remember doing this holiday and particularly we had like, a long discussion on Can we eat McDonald's can we Burger King, and all those things
The conclusion I mentioned was, even if you follow the opinion that it is allowed to do so the Sharia discourages eating those foods, just because they're not healthy, right? So you want to find a healthy alternative to those things. And then you want to take it even further. You try to eat organic foods, try to eat, you know, and drink from those things that implement Fairtrade. Those are the types of things that you should be striving for. And here the Messenger of Allah sallallahu alayhi wa sallam teaches us a very important lesson, that an individual that is not striving for highlights in terms of his income. And in terms of his food, when his dryer is not being answered,
he has no one to blame, but himself. And then we talked about the impediments of the DA, what are the things that prevent data from being answered? And this is one of them, once income not to being highlighted, once food not being highlighted, once clothing, not being from halon? No, all of these things, these are the things that we mentioned that are impediments. So as a general category, the more sins that you commit, then the more likely you are will not be answered. And it's time to do some self reflection at that time. So in terms of income being higher than I remember having this discussion at that time,
what if you're in a situation where you know, your mother, your father, they deal with instant interest regularly? Or you know that, you know, the money that they get is from like gambling, they're very, you know, heavy gamblers. Are we allowed to take from that money or not? What if they're buying the groceries with it? What do you do in that situation? And we mentioned two things at that time. Number one, is that it is always incumbent upon us to advise the family members of our household, that if they're doing something wrong, it's very important that we advise them not to do those things. That's the first thing. Number two is realizing that Allah subhanho wa Taala, does not
burden a soul with the sins of another. So if someone else is committing a crime, you will not get that same for it. And particularly when it comes to money, we have a general principle in Islam, that when money changes hands, as long as that money was not stolen, then that money becomes purified. So you have person x, y, Zed, you know that he got his money from like interest or from something hot on, he comes to your store to buy something, there is an exchange of money taking place, even though that money was earned from hot on, now there is an exchange taking place, that money now becomes halaal, once it becomes exchanged, right. So that's in terms of the principles of
wealth. So when money changes hands, it purifies the wealth with love itself. And we are not burdened by the sense of another. So if someone else in your family is doing something wrong, and things are being purchased with that money, then it still remains halon. For you. However, part of being a good son, and a good relative is advising in our family members that look, this is how long and we need to stay away from it. The general reminder from this Hadeeth being that when do eyes aren't being answered? We always look internally, because unless I know what the other the most generous, the most kind, he wants to answer our doors and He will answer our doors as long as we
take the steps for it. So make sure there's no impediments. And once you've tried your best, Allah subhanaw taala will give it to you. And if a lot of delays it, then know that Allah delayed it for a reason he thought he was best for you. And if he still doesn't grant you what you answer for, after you've taken away all of the impediments, then realize that Allah subhana wa tada will replace it with something that is even better for you either in this dunya or in the acula or keep you away from an equivalent amount of harm. This is like a promise from Allah messenger sallallahu alayhi wa sallam that Allah answers all of our desires in three ways. As long as the impediments are taking
care of that either Allah gives us what we want when we asked for it. Number two, we delayed it to a time that it is better for us. And number three, he doesn't give us what we want, but it gives us something better or keeps us away from the equivalent amount of harm. Hadith number 10, the Hadith of the grandson of the Messenger of Allah sallallahu alayhi wa sallam where he said, leave that to which makes you doubt for that, which does not make you doubt. So here this teaches us one of the fundamental principles in Islam, what we call the Al Khawaja, here, Cobra, the five major principles that all of the Sharia is based upon. Does anyone remember what they are?
Well, we will we will do to Heidi's at a time we'll do try this at a time. So I need the five major first principles that our Dean is based upon.
Your general concept is true but the wording is a bit off. So as my Shaka to take liberties here that hardship always brings about ease into the religion. So anytime you face a hardship, it will be brought about that's one
that is not correct, but good effort. You want to go give it a second shot. Go ahead.
And Adam Oh hakama fantastic. So the cultural norms of a people when the city does not define something, then that culture will take precedence.
Yeah, you got it, you got it.
The opposite of doubt, what's the opposite of fine okay. So what it is go ahead.
No, you can do it you can do it.
certainty cannot be removed. Fantastic. So the akinola is you'll be shocked. So certainty is not removed by doubt. So a person is certain about something, then that certainty cannot be removed till other certainty comes. So that's three of them, we're missing two of them.
Number one is like the very first hydrophilic amendment notice what was the very first idea that we studied around the nose so that actions are judged by their intentions are more Bhima Casa de her actions are judged by their are based upon their motives and their intentions. So that is a little more to be maqasid here. That's number four. And what's number five?
In the morning, Pastor, Dr. Masako
and Adam Hakuna. Okay, and the last one, what is the last one? So there's one that deals with harm, what is the principle when it comes to harm?
And you should not allow us you cannot harm someone else. nor should you.
You can't harm yourself. That's a general rule, you shoot yourself, but you shouldn't allow harm to be done to you. Right? Da Da, da, da, da, da da, that's the Hadith that is based upon, and this is that the general principle in Islam is that all harm is to be removed, so harm to yourself harm to others. That's the general principle that it should be removed. So now one of the principles that we talked about is the about certainty. And one of the proofs that we talked about certainty is it's very Hadeeth over here, that when you have doubt about something, that doubt, should be removed, and that doubt will be removed by certainty. So the Messenger of Allah salami teaches hasin over here
that leave that which you doubt, for that, which you do not doubt. Now, the important discussion to have over here is what constitutes valid doubt. Right. When is it considered valid dealt? And I'll tell you, you know, one of the discussions I was reading today, was about should Muslims be boycotting Starbucks or not? Right? Now, Starbucks, it seems like every couple of years, they released a statement that, you know, Starbucks does not support Israel. And this discussion always comes up. But the CEO of Starbucks, you know, is an open and clear Zionist, and he likes to support Israel, from what I've read at least. So that's what I'm basing it upon. So now, should Muslims
still be boycotting Starbucks? And one of the proofs that, you know, someone mentioned is that we should leave that which we doubt for that we should do we do not doubt. So can we apply this Hadeeth? In this situation?
Yes, sir. Who says we can apply this ID?
Okay, and who says no, we can't apply this hadith. How about everyone else? Everyone's just confused.
In terms of applying it over here, I believe it's not permissible to apply this Hadeeth over here. Why? Because what is the source of our doubt? The source of our doubt is that we have no proof to say that Starbucks is supporting Israel, until there's clear evidence. And as far as I know, there is no evidence being provided in this situation. So the doubt comes from rumors that people are spreading, right? people in the community are talking Yeah, I heard Starbucks supports Israel. Is there any proof being mentioned? No. So the general principle is that, you know, we are certain that we since we have no evidence that they are innocent until proven guilty. Now that's on a general
mass level, right? So as a public opinion, you know, someone says that Israel, sorry, Starbucks is supporting Israel will say, look, we can't accept that until you bring proof for it, right? That's the general rule. However, on a personal level, if someone feels uncomfortable, not buying Starbucks, you like second cup better, you like Tim Hortons better, you want to save a couple more dollars, that's perfectly fine. There's not an issue with that there's not an issue with and I know, it's gonna create discussion, I'm expecting this as a personal opinion. Like I said, I don't drink Starbucks, I'm not even a big coffee guy. So on a personal level, you are allowed to do whatever you
want. But to make people feel bad, that you know, it's wrong for you to go to Starbucks, you're not a good Muslim. If you go to Starbucks, I believe that's really pushing it. Right. So up until someone can provide clear evidence that this is what they're doing, then, you know, that is the case. Now, as a counter argument to this, at the same time, I do find it interesting that Starbucks needs to constantly keep defending itself, right. And I do find it interesting that the CEO himself has not distanced himself from the Zionist lobby, those are two completely different matters, right? two completely different matters. So this type of application of the Hadith in this situation would
not be correct. So now what constitutes dealt? What constitutes doubts is that remember these guidelines that have provided you with you're going to make a claim you have to bring proof that proof has to be authentic, then it has to be
relevant, there are going to be certain circumstances where you will disagree with another individual, okay? That person will have proof that proof will be authentic, that proof will be relevant. And in that situation, a person becomes doubtful, hey, you know, what I'm doing correctly is what this person is saying. Correct? In that situation, the certainty that you have is what you remain with until you become certain that other person's proof is correct is correct, or is applicable or that opinion is political applicable in the situation. So if the Sharia provides a proof for you, then in that situation, you can use this hadith. Likewise, if you see something with
your own eyes, right, you will see something with your own eyes. And there's a testament to someone else saying that you know what, we didn't see it in the situation. And I'll give you a particular example. So in the situation where the sighting of the moon is required for the month of Ramadan, you are the only individual that saw the moon, and you're certain you saw the moon, right? There's no doubt in your mind that you saw the moon, yet your testimony is not accepted. Because the law of the line it says, you know, what, we need two people to testify. Right? So your testimony is not accepted? What do you do in that situation? Should you start fasting? Or should you go with what the
majority are doing? And that situation, you should start fasting? Because you're certain you saw the moon? Right? That is what you should do on a personal level? Should you you know, put other people down? Because another thing to opinion? No, because they're following, not you, but they're following the ruler of the Muslim lens at that time. So that's a good example of where you see something, you're certain about it, but other people aren't. Right. So your certainties in what you saw, and not and not what public opinion is actually saying at that time. Then number three, is when there's unanimous consensus on something, right? So one of the proofs of the Sharia is unanimous
consensus, when all the scholars of a given time will say something, then you're not allowed to introduce a third opinion in that matter. And rather, you're restricted to those things. So an individual You know, he starts studying Islam. Now. He comes with a fresh new opinions like, look, I think this opinion is valid in this situation, regardless of you know, how you feel your opinion on a personal level is doubt compared to the certainty that the scholars attained. So they'll have certainty because it's a unanimous decision. Whereas your opinion, just because you believe in it, strongly as it may be, it's still considered doubt because it is a personal opinion. So that is to
hide if now I can open up the floor for questions. Go ahead.
With the exception of stealing, with the exception of stealing, yeah.
Give me Give me.
Give me all right.
Or if you have a store,
Okay, so there's a quick question over here is in terms of permissibility? And in terms of what is the better thing to do? Right. So in terms of permissibility, yes, it is permissible to accept to that money. And there's no harm in that whatsoever. Because like I said, the changing of the hands, it purifies the money, in terms of what is the better thing to do. And I think particularly from a level of, you know, store versus much did in a store, you may want to take a stance, you know what, I have a no drug dealer policy in my store. And you know, we're not going to allow this in my store. So you can take that sort of stance when it comes to the store. But when it comes to the mustard, no
one owns the machine. The machine is the house of Allah subhanaw taala. If the drug dealers come to the match, did we want him to come to the masjid, right. So he's getting his money. It's like desert calaca will accept it, but you need to stop drug dealing. And we hope that he will, he'll listen to what the man has to say at that time. So I think on a case by case scenario, you will take it but the general rule is that yes, that money would be acceptable. And also final Donna knows best. Go ahead.
So how do we understand that Hadith, so that person is leaving is leading a life of double harm. That's what we're seeing. So one, the source of income that they're earning there, but their profession that they're earning, they're getting sin for that profession, and number two, that money that they have
actually hold on for themselves, right. So when they're buying food from it, when they're buying drink from it, their consumption of those things from the money that they have is how long for them as well, because that source is impure, right. But when they give that money to someone else, that money becomes purified. So that Hadith is still valid, and I know what you're talking about. But that's on a personal level. So first of all, it's hard on money, he's not allowed to use it for himself, he needs to get rid of it. And this is why even when an individual, you know, he has interest in his account, you open up a bank account, they force you to take the interest, right? So
at the end of the day, you're not allowed consuming that interest yourself, you have to give that interest away, whether it be to the machine, whether it be to you know, a poor person, whatever you can, you're not allowed to consume that yourself. That is the general.
Starbucks, yes, very good.
I would say that, if you can prove that any organization will not even just Starbucks, you know, things like Coca Cola, things like Pepsi, as long as there's proof that these people are supporting the Zionist movement, we should try to the best of our ability to boycott these organizations and these groups, that is the absolute minimum that we can do, right? I understand that drinking generic coke from superstore is going to taste disgusting, compared to the regular coke. But really what is worse, the more the tastes that we get from these soft drinks, or the or helping our brothers and sisters, you know, across the world. So I'm not going to say it's Wild Sheep. I'm not gonna say it's
mandatory. But I'm going to say that it is something that's highly recommended to do within the atana.
We're gonna do this by hands.
And this is what I think we need to differentiate between Judaism and Zionism. Right. So Judaism is a religious faith. Zionism is an ideological movement, where some of them may be Jewish, they can also be non Jewish, and that is the establishment of the modern state of Israel. So there's two different things. So the Messenger of Allah says that I'm interacting with the Jewish people of faith. That's something that's still allowed, because yes, there are good members of the Jewish faith. Not all Jewish people are evil, you know, what, according contrary to what some Muslims may believe, so yes, we are allowed to do business with them, and transact with them. But at the end of
the day, our allegiance should be for our Muslim brothers and sisters, also the haka volume and omas, Luma that continue to aid your brother, whether he is the oppressor or being oppressed, right. so in this situation, I believe this is a part of helping our brothers over overseas. So it's not against Judaism. It's against the Zionist lobby. That is what I'm saying a lot. And then go ahead.
No, no, I disagree with that. There are certain people that will openly support Israel, like you look at SodaStream. Right SodaStream. Some of you might not be familiar with it. But it's a company that allows you to make soda in your own house. And this company is like openly supporting, you know, we will support the design this movement. And that is why when you look at BDS, which is the boycott organization. This is one of the first groups that had boycott, and it was in England itself that after two years of boycott, they've had to close their headquarters in England now. Right? So there are certain organizations that are going to be open about it. And those are the organizations
that you that flaunt Hey, we're going to be supporting the Zionist lobby those the ones that need to be boycott. Allahu tanaan. Go ahead.
It's really interesting.
pathogens, for example, the Government of Canada
Of course, definitely.
Something that you have to
I think it's very important to differentiate between businesses and governments over here, right?
Not really, two different things. We all we do pay taxes, taxes is not a business transaction per se. Right. so in this situation,
I'll tell you a completely different argument that is brought up. And that is that you know, the money that we pay in taxes, a goes towards the government's, it goes towards the armies of governments that are invading Muslim lands. So how can we pay taxes in this situation? We should stop paying taxes. And I believe this is nonsense. That is such a nonsensical opinion. That Exactly.
I feel really bad saying this, but the one of the majority is on welfare lists are Muslims, right? They're the number one receivers of welfare and unemployment insurance. And that's what taxes go towards. Likewise, in terms of Child Care Benefit, we produce the most amount of babies, all that money is coming back into the Muslim community. Likewise, in terms of Medicare, likewise, in terms of even the army situation of itself, that yes, while we may disagree with some of the foreign policies that Canada and America may have, at the end of the day, we still need those armies in place. Because what if Canada gets invaded when the what if? Well, we'll talk about Canada and our
situation? What kind of gets invaded? When do we need an army to defend our own selves? Right? So yes, we will disagree with the foreign policy, but we look at things based upon the majority of actions, right. So the majority of things that our taxes go towards inshallah or halal things, right, that's what how I would discuss that. We'll take last two, then I'm going to move on to the next two headings. So go ahead, and they will come to you in Sharla.
Point 8 million
are we waiting for a second issue now? Okay, so in terms of Okay, what's what do we do with the 18 million shares?
I'm not sure how much. That's
Right, 40% of the value of the profit
is going to increase personal
income, right? So
no, it doesn't work like that, it doesn't work like that, you can just make a, you know, an objection without a follow up action. So the follow up action is that because he owns 20% of the company, we should boycott the company, then the counters that is again, 80% of the company is still owned by other people. Right? So what he does with his personal finances, that's completely up to him to call for a company boycott based upon the actions of the majority stakeholder. That's what I believe is far fetched, like I said, personally, I don't support it. I believe whoever wants to go can go, whoever doesn't want to go doesn't go, Well, we don't have the right to say that, you know,
a Muslim is bad for going to like Starbucks or something.
So even the better thing to do,
every dollar you spend.
This is over complicating matters, but that's fantastic. Let's go to the second issue now.
Which is totally different from saying that someone who has part of his income
if you say, to someone who's making 20%, half of his
income coming from one source, that
clean percentage of his income, right. 100% is coming from
So in terms of trading, what you're saying that wealth is not purified by exchange of hands.
Okay, so now we're getting into secondary things over here, though, that's a secondary issue that yes, you should still strive hard for yourself and try to get out of that situation. I agree with that. 100%. But as a general rule, regardless if it's 100% of their wealth, or 1% of their wealth, any exchange that takes place
place that is a purification of the wealth. That is the general rule of it.
Even if you know before it happens with the exception of wealth being stolen, that is the only time that was cannot be purified. The only way that wealth would be purified is by returning it to its rightful owner. Allahu Tanana. Okay, let's move on to the next set of Hadees Hadees number 11. And that the Messenger of Allah sallallahu alayhi wa sallam said, part of the perfection of one's Islam is leaving that which does not concern him. So here the Messenger of Allah sallallahu alayhi wa sallam is teaching us about the importance of good character. So now when you look at the intention that amendment no mahalo had in compiling his 42 Hadith, it was to teach Muslims not only the
fundamentals of their Akita, but also the fundamentals of their flock. And I believe that when it comes to a flock, that before one can go about attaining Good luck, they need to live off that o'clock, right? That is the general rule that before you can come into trade, you need to leave off shirk first, right? Same thing over here. So here, the Messenger of Allah sallallahu alayhi wa sallam is teaching us what one of the worst characteristics to have is, and that is to be concerned about the personal affairs of other people's lives. So the general rule is that when it comes to the matters of other people, do not concern yourself with them. Someone wants to come to you and asks
you for advice. That's something that's perfectly fine. But if you know someone has, you know, some personal issues in their lives, don't go about seeking them. That's one of the worst characteristics to have. In fact, when you look at, you know,
an element of Islam in terms of how or when it's, it's permissible to physically harm another individual, the Messenger of Allah sallallahu alayhi, wa sallam, he taught us that if someone tries to peek through your door, you're allowed putting a stick through their door to distract them back with it. Right. And this shows that this is something that's a very, very bad habit, spying on people, you know, looking over their affairs, when they don't want you to ease dropping on other people's conversations. These are all very, very bad characteristics to have. The Muslim is always above and beyond that. Now, what is the the simple reasoning behind that? Because at the end of the
day, each individual has their own amount of sense has their own amount of problems that they need to worry about first, before they can worry about the sins and problems of other people. So once you've taken care of your own sins and your own problems, then yes, maybe you can involve ourselves in other people's affairs. But that level of piety that level level of righteousness is seldom attained. And likewise to constantly busy yourself, then this is something that is incorrect. So one of the bad characteristics in Islam is to constantly wants to know what is going on in the lives of other people. And this is something that should completely be avoided. If it doesn't directly
concern you stay away from it altogether, stay away from it altogether. The general principle or what we call them a formal mohalla, that is derived from this hadith is that not only should you not be concerned about the lives of other people, but rather be extremely concerned about your own personal life, right. be extremely concerned in terms of what answers are you going to give on the day of judgment? What answers are you going to give in the grip? What good deeds are you doing? What good deeds are you staying away from and fighting your enough's against? Right? Those are the things that one should be focused on and that was that those are the lessons that can be derived from this
Hadith, Hadith number 12. The Messenger of Allah sallallahu alayhi wa sallam said, none of you truly believes that he loves for his brother, what he loves for himself. So when the Messenger of Allah sallallahu alayhi wa sallam says none of you truly believes it doesn't mean that your Eman is deficient to a man is lacking anything. But rather what it means is your mind will not be perfected. So a person could afford to fulfill the obligations of a man. But their Eman will not be perfected, until they love for their brothers with the love for themselves from the good of this dunya and from the absence of bad so you see your brother in need gift from your brother gift for your brother that
would you love for yourself when it comes time to give to sadaqa imagine yourself in that situation? How much sadaqa would you want another person to give for you at that time, then that is how much you should give your neighbor is hungry, make sure the food that you have you share with them. Likewise, you know your brother or sister is making a very bad life decision. So you think to yourself, you know what, maybe I should just leave them alone. No, if you're in that situation, you would want someone to advise you right? So go ahead and advise them. This is part of loving for our brother and sister what we love for our self. So those are two Heidi's and I remember you had your
hand up and I'd love to ask you what it was. Please go ahead.
Okay, so the Messenger of Allah sallallahu alayhi wa sallam, he said, help your brother whether he is oppressing or whether he is oppressed, or being oppressed. So they said the rule of law. We know how to help someone when he's being oppressed. But how do we help someone when he is a volume? Right? How do we help someone here when he's
He is the one that is oppressing. So the messenger of ultra slim said you help him by advising him. So you know, you tell them that look what you're doing is wrong. So that is how you help them in that situation along with tanana, any questions on these two Heidi's? Fine. Go ahead.
Right. How do you differentiate between the two? So in Scenario number one, you know, it's like me going around to each and every single brother here. So what are the problems in your life? You know what's going wrong? I don't have the intention to help them. I just want to know, because I'm curious about what's going on in their lives. However, Sajad comes to me one day, and he says, You know what? He said, he has this problem X, Y, and Z. You know, it might be a good idea, or sorry, if it sounds like we're about to make this decision, you know, what do you think about this decision? And I was like, Look, I don't think that's a good decision. So I go in and advice facade, so I
didn't seek out that information, but someone came and gave it to me anyways, so we shouldn't consciously be seeking you know, other people's personal lives. However, if it comes to us, and we know what they're doing is bad, then we should advise them in that situation. Who is next?
Even more reason to help them even more reason to help them inshallah, through your help, they'll hopefully be guided to Islam inshallah. Let's move on to the last two Hadith.
Hadith number 13. The Messenger of Allah sallallahu alayhi wa sallam said, Where is it?
Actually, so we're going on to Hadith number 14. Number 14, also we didn't cover and that is one is it
allowed to kill another individual due to the sensitive nature of that we're leaving that till the end of the the course in Sharla. Heidi's number 15 the Messenger of Allah sallallahu alayhi wa sallam said that he who believes in Allah and the Last Day speak good or remain silent, that he will believes in Allah and the Last Day be generous to his neighbor, that he who believes in Allah and the Last Day, be generous to his guests. So the Messenger of Allah sallallahu alayhi wa sallam, again, is teaching us three good characteristics to have characteristic number one is that before you speak, you should always make sure what you're about to say is good. If you don't find good in
it, then remain silent. Right? So make sure when you speak, you always think before you speak, rather than thinking after you speak, the thinking should take place before just so that you don't regret it. An individual when he speaks, he can't take his words back. Right? So before we make mistakes, before we say things we shouldn't say, it's always better to contemplate and think before we speak. Number two, is that we should be generous towards our neighbors, we were just discussing that, that our neighbors have rights upon us. jabril came to the Messenger of Allah sallallahu alayhi wa sallam, and continued to advise him about the neighbor until the Messenger of Allah
sallallahu alayhi wa sallam thought that the neighbor would become someone that would inherit from us. That is how much jabril continued to advise with righteousness to the neighbor. So the general rule is that always reach out to your neighbor, you know, yes, we'll have some neighbors that are extremely bad, right? They'll do terrible things, but still wishes so some kindness to them, and try to bear the harms that they show towards us. This is part of being a good neighbor. And then the last one is generosity towards one's guest. And I believe this is something that is being lost in this day and age is hosting people. You know, in the beginning of Islam, someone comes from outside
of the city, it is considered an act of nobility, that a person hosts another person that you stay with that person, you feed that person you take care of their needs. In our day and age, you know, that concept of hosting is being lost, you know, someone comes into your house, and it's like, Okay, how can I help you? Right, that's how we treat them. And it's like, we're even hesitant to give them water. Whereas we should be doing much, much more for the guests. When they come to our house. These are from, you know, the other band of luck of Islam. And I mentioned the story that I mentioned, when we discussed this hadith. And that was the story of a Bedouin man that, you know, we had no
food, and he didn't want to leave his his gets hungry. So he tells his son, Look, my dear son, we have no food, we have no money. So at nighttime, you know if our guest asks for food, is it okay if I slaughter you and feed you to the to the guests. And obviously, it's a made up story. It's not a real story. But it's a story that was mentioned, to show the generosity of the Arabs of old and the son. He says, My dear father, this is truly the want of our guests, then yes, I would sacrifice myself for our guest. Right? So that is how far they would go in, you know, serving their guests. So don't slaughter your children. I'm not saying that's what you do. But, you know, show some kindness
to your guests when they come over. These are from the good luck of Islam. So next week, we
will be starting up with heading number 17. This is just a brief recap from our last recap. We did a recap from one to five now we did the recap from six to 16 and next week we will be starting with heading number 17 which is the heading
Have the Messenger of Allah sallallahu alayhi wa sallam that Allah has commanded us with the sun, and everything that we do, even in the sacrificing of the animal. So we'll be talking about excellence. We'll be talking about animal rights, and then we'll also be talking about the slaughtering of the animal within lightener. There will be on Wednesday at 8pm at the 18th masala so it's going to be twice a week, Wednesday nights at eight and eight, Friday nights at Edmonton trail, both of them at 8pm at night either. It is now time for salata, moglix who will conclude with that, if you have any questions I'll address them after selecto mclubbe. So hi Nicola Homer behind the
shadow line and istockphoto Lake wa Salaam Alaikum warahmatullahi wabarakatuh