40 Hadith of Imam Nawawi – Episode 27
Channel: Navaid Aziz
File Size: 16.43MB
Da da da da da da ilaha illAllah hula hula de cada was shadow Ana Mohammed Abu Rasulullah sallallahu alayhi wa sallam, he was shocked he was seldom at the Sleeman kathira about my dear brothers and sisters Salaam Alaikum warahmatullahi wabarakatuhu
so now we're on Hadith number 24. And this is perhaps the second longest Hadith in the whole collection.
And the interesting thing about this hadith is that this is the first Hadith inside the collection, which is actually a hadith kotse. So in terms of things that we have to cover tonight, we actually have quite a bit of stuff to cover. So let's begin within the heater either, and I've been thoroughly thoroughly read the article and interview sallallahu alayhi wasallam female Yahweh cannot be Azerbaijan, and Okada by the end the Haram tovala infc to beynac omarama find out Oh yeah, he bought the condo condo loan lm and had a to fester whodunnit decom Uri belgica lucam j. a lemon balm to foster a Mooney auto mo calm yaiba de colo kanalen illa Monica Soto first axial fest Sunni
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on the authority of Abu Dhabi 30 Melis panels Allah be pleased with him from the Prophet sallallahu alayhi wa sallam, from among the sayings he relates from his Lord, that he said, All my servants, I have forbidden wrongdoing for myself, and I've made it forbidden for you. Therefore do not wrong one another. All my servants, all of you are lost, except for those who might have guided, therefore seek guidance from me, and I will guide you, all my servants, all of you are hungry, except for those who are have fed. Therefore seek food from me, and I will feed you, all my servants all of you are naked, except for those who might have clothed, therefore see clothing from me, and I will
clothe you, all my servants, you send by night and by day, and I forgive all sins, therefore seek forgiveness from me, and I will forgive you, all my servants, you will not be able to harm me, so as to bring any harm to me. And you will not be able to benefit me so as to bring any benefit to me, or my servants if the first and last of you and the human agenda view. Whereas pious as the most pious heart of anyone among you, it would not add anything to my dominion, all my servants, if the first of you and last of you, and the human and gender view were as wicked as the most wicked heart of any one among you, it would not decrease anything from my dominion, all my servants, if the first and
last of you and the human agenda of you were to gather together on the same sector of land, and all asked of me, and I were to give every one of them what he asked, that would not decrease what I have any more than a needle decreases, what is in the ocean, when it is put into it. All my servants it is but your deeds that I recommend for you, then I recompense you for them. The one who finds good is to give praises to Allah. And the one who finds other than this should not blame anyone but himself.
The Saudis is actually a very beautiful Hadith. And this is a conversation that unless panelists either is having with us, one of the commentators of students tell me the story student and this is one of the major is known by a Cindy because he was originally from St. He said if there was one Hadith that it was compulsory for mankind to memorize, then this would be the one Hadith that they would have to memorize. This would be the one Hadith that they would have to memorize. There's another commentator on the moment always 40 Hadith by the name of an album Sultan
I'm so torn when he commented on this Hadith, he was saying that this hadith indicates everything that the Sharia has prohibited. Everything that God has prohibited is in this hadith when Allah subhana wa tada prohibited oppression, this is everything that Allah subhanho wa Taala has prohibited altogether, everything is fine what Allah has printed all together, and obviously is one of the main goals of the Sharia altogether.
Now, there's quite a few things that need to be discussed as well, the, you know, generally we have a tradition that we talked about the narrator at the beginning of every Hadith, I was only 30 when we talked about heading number 18. We covered that at that time. And then you notice that the way this Hadeeth actually started off is that Abu Dhabi 30 of the Allahu anhu he starts off by saying, and this is what the Messenger of Allah sallallahu alayhi wa sallam narrated from his Lord, this is what the Messenger of Allah sallallahu alayhi wa sallam narrated from his Lord. And this shows us that this is not a Hadith of the Messenger of Allah sallallahu alayhi wa sallam. But this is a
special type of Hadith that is known as Hadith Pudsey. This is known as a hadith could see that the origin point is Allah subhanho wa Taala himself. The origin point is Allah subhanho wa Taala himself, and he could say he came to the Messenger of Allah sallallahu alayhi wa sallam in two ways. Way number one is that Allah subhanho wa Taala himself directly spoke to the Messenger of Allah sallallahu alayhi wa sallam. So certain incidents that the Messenger of Allah sallallahu Sallam speaks about from under Silla, one Neeraj that the commandment of the Salah right this is something that Allah subhana wa tada loves messenger, so seldom, he narrates directly from Allah subhanho wa
Taala. So gibreel was not present in that. Then the second way that the Messenger of Allah sallallahu alayhi wa sallam and nereda Hadith could see is that sometimes it will be through jabril it will be through jabril. So gibreel will say that Allah subhanho wa Taala said this, and then the Messenger of Allah sallallahu alayhi wa sallam will narrate it. But it was made explicitly clear that this is not from the Quran, it was made explicitly clear that this is not from the Quran. The commentators added a third way, that alibi that had difficulty comes about and that third way is that it is from Allah subhanho wa Taala, but not in the methods that is direct not in a method that
is direct, and that is that it is either through inspiration, or through dreams, or the Messenger of Allah sallallahu alayhi wa sallam has the vision. So these are the three ways that they mentioned that are other than direct from Allah subhanaw taala. So either it is a dream, either it is a vision, or it is something that is inspired into the heart of the Messenger of Allah sallallahu alayhi wasallam so this is still directly from Allah subhanho wa Taala but just not directly from the speech of Allah subhanho wa Taala now what are some of the differences between Hadith kotse and the Quran, Hadith kotze and the Quran, Ogun give me some differences besides the Jed go ahead
and wording fantastic, fantastic.
Fantastic so the Quran when it was revealed by Allah subhana wa tada it is preserved in wording and in meaning, whereas the Hadith of the Messenger of Allah sallallahu alayhi wa sallam, then those wordings are sometimes from the Messenger of Allah. In fact, most of the times are from the Messenger of Allah so Salaam and the meaning is inspired by Allah subhanho wa Taala and this preservation is done only in meaning, and not always in wording and not always in wording was the second difference between Quran and Hadith
fantastic so the Quran is preserved in water water form, whereas the Hadith bootsy not all of them are preserved in what the water form. What else
can we recite Hadith puts in Salah. So what do we extract from this? Besides such as I'm ignoring you today?
So what do we extract from this Najib? What can we extract from this?
Fantastic we think a bit higher than that. In terms of reward,
yeah, thinks in terms of what's the difference between the two.
For for an asset and for Hadith, nothing fantastic. So that is the point we want to get at that in terms of recitation of the Quran, we seek out its recitation by seeking reward for it and it is what we recite in Salah as well, what is the Hadith bootsy is not recited in Salah, and for reciting a hadith in of itself. There's no ness, or no reward necessitated from it. So let's just go through the list that is mentioned in the explanation. Number one, that the Quran was revealed in both meaning and wording whereas the Hadith were only revealed in meaning. Number two, the Quran was established as a miracle and challenge till the Day of Judgment whereas the Hadith could see are not
necessarily like that. Number three is the
The Quran is only stated or related with reference to Allah. One can only say for example, Allah says in the Quran, but you will not say that Allah says and Hadith kotse but rather you will say the Messenger of Allah says Allah narrated from Allah subhanho wa Taala. Number four, all of the Quran is mutawatir whereas the Hadith kotse is not a number five
in terms of seeking reward, one more secret word from the recitation of the Quran, whereas one will not seek recitation from the recitation of Hadith type. So that is the difference between Hadith kotse and the Quran, Hadith cozzia in the Quran, and there are some other differences which we've discussed in the past. So here Allah subhana wa tada as reported by the Messenger of Allah so cillum he starts off by saying all my servants, know when Allah subhanho wa Taala uses all my servants. Firstly, who is Allah subhana wa tada referring to? Is he referring to Muslims only? Or is he referring to all of creation? And the general rule is when Allah subhanho wa Taala says, All my
servants, he's actually referring to all of creation, and not just the believers and not just the believers. When Allah subhanho wa Taala gives a commandment or appropriate prohibition that is followed by all my servants. It is a commandment or a prohibition that is applicable to all of mankind, and not just the Muslims. So the most famous commandment that Allah Subhana Allah gave, when he uses the body is the version sort of Zoomer where Allah subhanho wa Taala he says, You're a Belgian Latina, a sort of Allah and fusi him. That's not to me Rahmatullah in Allaha. foto de novo Jamia, they're all my slaves who have transgressed against themselves, do not despair of the mercy
of Allah subhanho wa Taala. For Indeed Allah subhanho wa Taala Allah forgives all sins, so the commandment to seek forgiveness from Allah subhanho wa Taala is a commandment for the believers and for the disbelievers. So that is the first thing to understand.
Number two, is why does Allah subhanho wa Taala use the term Yeah, by the Oh my slaves. The first wisdom behind this is that Allah subhanaw taala is showing us the relationship that we have with Allah subhanho wa Taala that Allah subhanho wa Taala is our master and we are those who submit to the will of Allah subhanho wa Taala and try to fulfill all of the commands of Allah subhanho wa Taala.
Number two is that it also shows that Allah subhanaw taala is the one that is free from need. And we are the ones who are in need of Allah subhanho wa Taala that Allah subhanaw taala is free from need, and we are the ones who are in need of Allah subhanho wa Taala
a third thing that we can derive from the term mia ebody is a term of endearment. So when Allah subhanho wa Taala affiliates his slaves to himself, this is a term of endearment from Allah subhanho wa Taala. And this is why when Allah subhanaw taala uses this term, yeah, he by the then the slave of Allah subhanho wa Taala should pay very, very close attention to this because Allah subhanaw taala is going to say something which is extremely beneficial, all the column of allies beneficial, but when it is fall, preceded by a body then this is something that is extremely beneficial for mankind because the less finalidad is using a term of endearment trying to soft in our hearts to
what Allah subhanho wa Taala is saying. So now here LS messenger sallallahu alayhi wa sallam he narrates from Allah subhanho wa Taala that Allah subhana wa tada says, I have forbidden volume upon myself I forbidden vole upon myself, how do we define the term of volume? How do we define the term volume?
The term volume is of no claim, Rahim Allah He mentioned it is to put something that has a defined place in its improper place. So it is to put something that has a defined place in its improper place. That is the definition of the world that we will be using for our discussion that somebody that has a defined place to put it in its improper place. And this leads us into our discussion when it comes down to the cattle. Can Allah subhanho wa Taala actually committed volum can Allah subhanho wa Taala actually committed? So the question here is not will Allah subhana wa Taala commit to them? The question is, can Allah subhanho wa Taala commit to
starting from over here? Can Allah subhanaw taala commit don't do what do you think?
very unlikely. Okay, now you're answering the question, will Allah subhanaw taala committable and that's what we won't get into because almost finals Allah will never commit Vaughn that's mentioned in the Quran. The issue is Can he commit volume law? That is the question being asked. What do you think he can go? Our brother over here? He can. Over here he can. He can. I mean,
you don't know. Silence good. Or brother.
He can but wouldn't the Jeep he can
he can because he can do anything was one he can uncle.
So look can put the volume on him. Okay, so he can this summary go ahead our brother in the back he can run in the back, he can pull it. So no one believes that look can't come with the final law This is very strange. So anyways, there is a difference of opinion on this even Samia law and the early predecessors, they held this opinion that Allah subhanho wa Taala can commit to. But what is befitting of Allah subhanho wa Taala is that he won't, and this is where the perfection or the command of Allah subhana wa starless, because this is what the scholars are trying to figure out is the perfection of Atlas attributes in the fact that he cannot commit to them to begin with, or is
the perfection in the in the fact that Allah can commit to learn, but chooses not to commit to a zone, and even SR Rahim Allah, He heavily argues, the fact that Allah subhanho wa Taala can commit to the world, but in reality will not commit to the world. And this is where the perfection in this life, then the third type of learning that is mentioned in this category, then that is the role that we do towards other creation. So perhaps animals, the environment, you know, things that are in animate. So towards animals, you know, in caging, animals that aren't meant to being caged, like the Hadith of the woman that, you know, in caged the cat, and she didn't take care of the cat, Allah
subhanaw taala compensated with the Hellfire for pressing the cat, right. So that is one form of oppression. Number two is in terms of the environment, people think that you know what, it's no big deal, if I take my trash, and they just throw it into the river, or I just throw it out, you know, anywhere. From an Islamic perspective, this is considered a form of law. And this is considered a form of oppression, yes, it may not be a major sin, but to not take care of our own environments is a form of oppression that Allah subhanho wa Taala will hold us accountable for and we should be wary of this. So you know, it's very unfortunate, a lot of times, we'll see someone buy something from
Tim Hortons, they're drinking it in the car, they get a red light, and then you see them throw it out of their car. Right at that time a person thinks, you know what, it's not a big deal. And we agree it's not from the car buyer or the job. It's not from the major sense. But at the end of the day, Allah has given us a responsibility to take care of our planet, right. And this could be considered from the minor form of oppression. Another example I'll give of this is hunting for the sake of sport. So I know living in Alberta, this is like a huge thing. Hunting is a huge culture over here. But as Muslims, when we hunt, we hunt for food. We don't hunt for sport, and we don't
hunt for trophies, no hunting, just for the sake of hanging, you know, massive deer head inside of our house. islamically is not permissible islamically is not permissible.
You have a question? Go ahead.
So the general note, the general rule is that the Islamic State would take care of the garbage. So there's two types of waste one was the human waste, and that by definition, no one would do anything in the city, you would go outside of the city to to take care of your human waste, then the other waste is that the Islamic State would allot spaces where that trash would be thrown where the trash would be thrown. And that is why it's beautiful that even a part of our Deen is that the Messenger of Allah system he tells us and the lowest form of Eman is that if you see something on the ground that doesn't belong there, you pick it up and put it in its proper place. This is a part of our
faith, right to take care of our environment, we work
now the second categorization of the second categorization of zone This is in relation to will it be forgiven and what you need to do in order to forget it, to have it forgiven. So the first form of volume that is not forgiven is shirk. So that is the zone that is not forgiven. And this is the only loan that will not be forgiven by Allah subhanaw taala and that is to die in the state of shock. So if a person committed shirk, with Allah subhanho wa Taala, and he dies in that state, then there's nothing that can be done to salvage this person's fate. However, if a person is still alive, and this person wants to repent to Allah subhanho wa Taala. Even if he worshiped a blease himself, Allah
subhanho wa Taala would be willing to forgive this individual. So as long as they're alive, then there is hope for them. But after they're dead, then they cannot be forgiven after that, Allah subhanaw taala will not forgive them. Number two, is a volume that will not be overlooked, until it is reconciled in this life or the next zone that is not going to be overlooked, until it is reconciled in this life or the next. Now, the zone that is being referred to over here, this is the zone that takes place against other human beings until other human beings in fact in the narration of em are Muslim. And this is one of the headings that Mr. Muslim Ramallah was criticized for, as we
discussed last week as well was the Hadith that on the day of
Judgment, if two Rams butted heads, and one Ram rockdoor knocked off the horn of the other, on the day of judgment, that ram will be held accountable, that ram will be held accountable. Now it's a very minority opinion amongst the scores, that even the animals have judgments between them. But here, those scores that said that even if animals don't have judgment between them, the Messenger of Allah sallallahu alayhi wa sallam is showing us that everything needs to be reconciled in this life for the next that before you go to general jahannam those things need to be reconciled. So you take someone's money, you know, harm them in any way, then all that needs to be reconciled in this world.
And that is why Allah subhanho wa Taala he places so much emphasis on forgiveness, you know, so many verses in the Quran that talk about forgiveness, the most beautiful of them, in my humble opinion, the one in sort of to know what Allah subhanaw taala says, For the full well yes for who alleged to have been a federal law, that pardon and forgive, do you not love that Allah subhanho wa Taala should pardon and forgive you, as well. So here is telling us that look, adopt pardon, adopt forgiveness, and in the hopes that Allah Spanish Allah will pardon and forgive you, as well. And just, you know, from a human perspective, that as long as you're holding on to that grudge, it's
painful, you harm ourselves for no reason as long as you're holding on to grudges. But when you pardon and forgive for the sake of Allah subhanho wa Taala. The Not only does that pain go away, Allah replaces it with comfort. And then at the same time, you realize that Allah has promised you forgiveness in return. So this forgiveness and this is very important to understand, will take place in one of two ways. Either it is a transgression that you committed against Allah, that Allah will no longer holds you accountable for and a more beautiful meaning that is attributed to Abdullah bin Albus. And I pray that you know, inshallah, this is from the truer meanings as well is that perhaps
you transgressed against someone else, and you did not seek forgiveness for them. Yet, Allah subhanho wa Taala, guides them to forgive you, you're not held accountable for it. And this is the more beautiful meaning and inshallah is from the more truer meanings that is attributed to Abdullah buss, so that you committed that when you forgive someone for the sake of Allah, perhaps you committed a transgression against someone else, that Allah guides them to forgiving you, even though you may have not sought their forgiveness, even though you may have not sought the forgiveness. And this shows us in this panel there the importance of apologizing and seeking people's forgiveness
when we do make a mistake. And then this also shows us that if someone does have the courage to apologize to you, then Islamic thing to do is to forgive them, the same thing to do is to forgive them and not hold a grudge against them. Go ahead.
Fantastic. So once you understand the role of good and bad deeds, good and bad deeds, they don't enter us into paradise, but they increase our rank. So when someone takes your good deeds away, they're decreasing your rank in paradise. Likewise, when someone gives you their bad deeds, then it decreases. I mean, whichever way you look at it, it makes your punishment and Hellfire more severe. So that even happens with the disbelievers that if they were to take our our good deeds away. Yes, it may not benefit them per se, because they can't enter Paradise or have the rank increased, but perhaps it could decrease some of their punishment in the hellfire. And likewise, it will decrease
our rank in general as well. That's the way it would take place. Allahu taala. So that is the second type of oppression, that it needs to be reconciled in this life.
Before the next before the next and the third type of role is the role which Allah subhanho wa Taala will either overlook or punish for is the zone that always kind of Allah will either overlook or punish for and these are the small sins that we transgress against Allah subhanho wa Taala these are the small things that we do that we transgress against Allah subhanho wa Taala.
Now, what is the significance of staying away from why would we want to stay away from home? If you look and analyze some of the verses in the Quran where Allah subhanaw taala addresses this, you'll see that there's actually many incentives in order to stay away from the number one is that Allah subhanaw taala will never make oppressive people successful in the hula volleyball success, people will never be successful if their oppressors, Allah subhanho wa Taala will guarantee them failure. You cannot step upon the rights of other individuals and become successful in this life or the next but the end result will always be fear of failure. then number two, Allah subhanho wa Taala says
will not allow you hypovolemia then Allah subhanho wa Taala does not love the transgressors or the oppressors. And this shows us that one of the ways that we lose the love of Allah subhanho wa Taala is when we transgress against the boundaries of Allah subhanho wa Taala
So when one starts to feel Hey, why does Allah subhanaw taala not love me? Why is the law not answering my why's? Why is the law not protecting me? Why is Allah Spanos Allah not granting me favors, then this shows us that a person perhaps is transgressing against themselves, perhaps the person is transgressing against themselves. And that is when they need to repent to Allah subhanho What's the Allah
as it related to what I'm talking about? Sure.
They're so happy. That is never the case. There's no dictator that will be happy, except that they will be miserable in this life while they're alive, find a single dictator, except that he when he walks on the street, he needs to walk with security guards, because he knows that something bad is going to happen to him. So that sense of security is taken away from him in this life. And at night, they know of the wrong things that they've done and they, you know, they have this sense that you know, day will come where I will be destroyed and humiliated. So yes, they may put on a persona they may put on a face.
I know inshallah, I'm asking this question. Hopefully, we'll get battery so so going back. So then, if a person ever feels that he doesn't feel the love of Allah subhanho wa Taala. Then at that time, he needs to reevaluate and reassess his own situation he needs to reevaluate and reassess his own situation. Number three, that our cause of society's being destroyed is oppression. Allah subhanaw taala. He mentioned that sort of calf will still kill Cora, Nahum llama. The last minute Allah destroyed certain nations once they became oppressive, once they became oppressive. Now the destruction of Allah subhanho wa Taala, when it comes to destroying nations, does not necessarily
mean that everyone will die, but rather it means that Allah subhanho wa Taala perhaps we'll just continue them in their own disobedience of Allah subhanho wa Taala. So in the Hereafter, that is when the ultimate destruction will take place, that is when the ultimate destruction will take place.
Now how does one keep oneself from committing violence? How does one keep oneself from committing violence and as we refer to those a commentator on the moment always for the Hadith by the name of Northern salon, he mentioned four ways that a person can prevent himself from committing vote. Number one is having taqwa of Allah subhanaw taala. So he constantly reminds himself to be cognitive of Allah subhanho wa Taala. So the more you remind yourself of Allah subhanho wa Taala, the less likely you are to oppress, the less likely you are to oppress. Number two is that the person should try to develop humility to the best of his ability. The reason why he emphasizes humility over here
is that people become oppressive, not when they're in the state of humility, but rather when they're in the state of arrogance. And when you're in a state of arrogance, that is when people starts to oppress. So if you eliminate that arrogance, and that pride from your heart, then it leads to humility, which actually prevents a person from becoming oppressive. Number three, or some sort of capital is that preventing oneself from envy, preventing oneself from envy, because it is envy is a major cause in people becoming oppressive towards one another, people becoming oppressive towards one another.
And then the fourth and last thing that he mentioned, the fourth and last thing that he mentions, is look at the evil consequences and remind yourself of the evil consequences of committing, remind yourself and look at the evil consequences of committing that who wants to be of those individuals that will not be successful, who wants to be over those individuals that will not attain the love of Allah who wants to be with those individuals that will be destroyed. And in fact, in some of the verses, Allah subhanaw taala even equates volume with leading to disbelief with leading to this belief, leading to disbelief. So if you look at sort of meta realist panels, Allah talks about
ruling by other than the loss of Allah subhanaw taala. He describes them as three people. He describes them as the cathode on the volume moon and the farcical right, some of the commentators on these three verses, they said that they're all disbelievers, but they will vary in their level of oppression and transgression against the last panel to Allah. And Allah subhanaw taala His Messenger sallallahu alayhi wa sallam, he actually tells us that one volume, it becomes darkness on the Day of Judgment, it becomes darkness, on the day of judgment, it becomes darkness on the Day of Judgment.
Now, the Messenger of Allah sallallahu alayhi wa sallam hilarious one last panel data and he goes on to say, therefore do not wrong one another therefore, do not wrong one another. And this shows us that the attitude of the believer towards the goal is that he should consider it prohibited at all times, that there should not be a single time where anyone at any time should consider oppression permissible. If Allah has given you authority, and is given the ability for you to do something, then you should do it then you should do it. So for
example we see an oppression, it is not permissible, that a person becomes apathetic towards that vote, right? As the Messenger of Allah wa sallam, he tells us that whoever amongst you sees an evil oppression, let him change it with his hand, if he's unable to change it with his hand, then let him speak out against it. And if he can't speak out against it, then let him hate it in his heart was Africa off when he man, and that is the weakest of faith. So this shows us that the relationship that we have with oppression is that when we are physically capable to change that oppression, we should change that oppression. And if you're not capable of changing it physically, and generally
speaking, this is only for the people of authority, the changing in oppression with one's hand is for the people of authority. That is the general rule. There are exceptions. But that is the general rule. So the very least that all of us can be doing is speaking out against it, and making sure we're hitting it in our hearts. And this is why it's very important not to become desensitized to oppression. So you'll see pictures of like kids dying in Syria, on Facebook and in Twitter. And then the natural reaction is, you know what, let me just scroll past it, because I don't want to, you know, have to deal with it. But part of a man is feeling that pain, so that you can speak out
against it make law against the oppression at that fourth level, when they know that this is what the Quran and Sunnah actually tell us, but they choose not to follow it, but they choose not to follow it. So guidance, it is initiated with the intention to be guided, and that is where it should actually take place. That is where it should actually take place. We have one more minute, shall we have one minute in Shall I have no choice USA you have no choice. The second look at Dave, then the last point, then the messenger of what suddenly goes on to narrate from Allah subhanho wa Taala. Therefore seek guidance from me. And I will guide you therefore seek guidance from me and I will
guide you. So this is a promise from Allah subhanho wa Taala that any individual that seeks guidance, Allah subhanho wa Taala will guide them Allah subhanaw taala will guide them. There's two points I want to mention over here. Point number one, how about those people that say I sought guidance from Allah subhanho wa Taala. Yet Allah subhanaw taala didn't guide to me. What is happening over there? Here the Messenger of Allah is saying that if you ask guidance from Allah, Allah will guide you. But this individual they asked for guidance, but they didn't find guidance when answer.
They weren't sincere in asking about it. That's usually the predominant thing.
They don't take the actions to seek that guidance. Fantastic. So number one, a person who was insincere, and this is what they mean that I mentioned, is that a lot of people they do pray, a lot of people do pray, they say it didn't sell automatically, or Allah Guide us to the straight path. Yet you will find them doing so many other how long things she kept no samina himolla. He comments on this by saying that these people when they say hello to Mr. Kane, they're just doing lip service. Their hearts aren't attentive, they aren't paying attention to what they're saying. So that sincerity is lacking, and that is why they're not being guided. Number two, is that people have
defined guidance for themselves. People have defined guidance for themselves. So they're making dua or their supplicant. Oh Allah guide me, Oh Allah guide to me. You know, when Allah subhanaw taala shows them what is halal and haram. They don't want to implement it. If you don't want to implement it, where is the guidance going to come from because the guidance is in the implementation? Right. That is what our responsibility towards guidance is. That is what our responsibility towards the guidance is. The last thing I'll mention about guidance,
is that guidance is a favor and a blessing from Allah subhanho wa Taala guidance is a favor and a blessing from Allah subhanho wa Taala. You look inside, so 200 and inside so 200 there are some beautiful discussions about guidance. When we accept guidance, we're not doing a favor to Allah, but rather Allah did a favor to us, right? And Allah subhanho wa Taala he decides out of his infinite knowledge and his infinite wisdom, who will receive guidance and who will not receive guidance, right. So when Allah gives us guidance, it is a favor upon us and we don't do any favors to Allah subhanho wa Taala. And then this important point over here is actually refutation of two heretical
groups. One group of the Kataria where they said that Allah subhana wa Taala has no role and guidance whatsoever that we are responsible for our own guidance. And then the martyrs ILA, they went to the exact opposite extreme. They said that Allah subhanho wa Taala wanted guidance for everyone, but mankind had a way out of this to choose not to be guided, and inshallah we'll discuss this at a later time. I just wanted you guys to understand the general principle that guidance is a favor and blessing from Allah subhana wa tada that he places with people based upon His infinite knowledge and wisdom. We'll conclude with that too. Allahu taala. Adam was a lot more cinematic and
in Vienna Muhammad wa ala alihi wa sahbihi wa sallam. semantical long
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